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On Metamagicka: Mysticism

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Author - Lattauri-El

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On Metamagicka: Mysticism
by Caranwe of Lillandril

This is a report comissioned by the College of Sapiarchs regarding our new research on the foundations of arcane theory and its praxis. In this text we shall discuss the basic aspects of metamagical syntax and semantics and their relationship with the school of Mysticism.

If we take into account mythohistorical aspects of reality, at some point in the Dawn Era the god Magnus, which encompasses the aspects of Logic and Magicka, was responsible for the schemata of creation and ultimately for the influx of magicka inside our realm. Since then, it has been the fundamental entity by which sages, wizards, witches and mages exert their will upon reality. In some sense, that which was an ability of gods now is also an ability of mortals.

Before we discuss about the topic of the book we must differentiate two types of reasoning: one regarding how magicka can be used in order to change reality, and the other regarding the properties of magical systems. We are concerned about the latter. In some way, metamagicka allows us to study the methods for developping sound and valid magicka types.

It can be then inferred that our analysis is not directed to schools of magic or their praxis, but to the fundamental aspects that every single one of them share instead. The methods by which a mage can control the flow of magicka and convert it by his or her will into creatia. Thus we shall discuss metamagicka, which is the study of magicka by applying magical and formal methods.

In order to discuss a magical theory we must develop an arcane language for writing what we shall consider to be magical formulas. Then we can set the rules for imparting magical meaning by using our will. The entire method of imparting meaning has arcane semantics in its core. By using that we can construct a magical theory, and with it, develop a magical school.

The attentive reader should notice that the Aurbis has a natural language based on sixteen arcane prime signs. In fact, they compose the alphabet used by Magnus in his schemata. That was clear to the Dwemer, for they related the basic properties discussed so far about these sixteen signs with the principles of tonal architecture. But notice that this book is by no means an attempt of recreating their tonal art.

One may argue that Mysticism is the only real school of magic, but we argue that this statement is an oversimplification of a more complex scenario. That the school of Mysticism is versatile is self-evident, and we do not disagree on these grounds. But the core aspect of our divergence is that Mysticism is in fact the process by which a mage can impart his will upon reality.

That makes Mysticism the school of magic that is the embodiment of the rules of arcane semantics, imprinting the proper magical meaning to the magical formulas constructed by applying a suitable arcane alphabet. In other words, Mysticism is the means by which every school of magic can come into existence, semantically speaking. Not because it is a school of magic, but because it is the pure expression of the construction of arcane meaning by using will.

Taking into account the aspects of mythohistory, we can now understand why Aldmeris in its origin relied upon Mysticism as a Way of Enlightenment and also as the direct grounds for the development of magical endeavors. A striking methodical difference is that in our research we approach those mystical aspects by formal and controlled means, disregarding the esoteric aspects of the arts as religious or spiritual influences.

The work so far developped produced a considerable ammount of good results, but we still have work to do. Some questions remain open, such as those which relate magic performed in Nirn to those performed in different realms. If we had access to daedric forms of magic and their rituals, we would have more data in order to propose metamagical rules and axioms for them. To what extent the theory of daedric magic differ from the other theories? What about the manipulation of magicka flow by the gods? How they differ from ours and the protean beings? What are their common aspects? Everything for academic purposes, of course.

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