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Of objects and thoughts we note commonplace the fact they outline some form. But it is curious that objects of the mind need no same substance to be; perhaps this calls for a same particle in either. Imagine if this were so, what possibilities lie in controlling such a thing. My attention is brought to the wall that separates the here from there in these things: the mind.
We think of the mind as a self-altering device. It arranges, breaks and creates long sequences of this shared particle, complex enough to later build upon its product. It can only be fascinating by nature to us—a species driven by craft. It helps to think that perhaps the most outstanding of crafts is our own mind. Were we to extend the reach of our particle arranging mechanism, the science of our doings would be limitless.
We call them psions—particles of time and space. They lie at the very foundation of both matter and thought, for both happen in A and not B, or in B and not A, and at times firstly in A and then B or vice versa. Same such as ideas or concepts for they were not always in present form—or at least, not to the mind apprehending them. They’re much like noumenons, however psions translate from the original process all the way down to object state, resembling an atom’s structure system.
When many stack together, they make forms—just like how atoms make molecules, organs and eventually bodies. With psions, they share binary dimensions in the sense that they accompany atoms just as much as they accompany thought forms: the timespace continuum.
Pushions, on the other hand, refer to vectorized psions or psions in motion. They reside in constructs of energy, heat and force. In the same extent that psions transition into ideas and shapes, pushions share a similar transition between heat, energy and force with the will, spirit and soul. To us, both the mind and will play some role in mechanizing either particle; the mind provides the psions whilst the will moves/arranges them into pushions.
Though the physical implications are many, the focus of this writing is a prologue for the workings of magic.
Like language, magic is a communication system. It is the art of pinging a location with the linguistic description of desired conditions—at times using the dialect nearest to the conditions’ nature. It must be remembered that what’s really at work is a trade of information in the purest sense, something that we’ve dulled with obscure meanings and negative connotations.
Suppose I wanted to cast a fireball. In most fiction, this includes reciting a spell in some form of mystic/ancient language connected to some spirit of the same nature as my spell. Said spirit’s tongue is that of the desired thing—fire. Their words don’t cover sound, but rather the phenomenon of fire itself—and they will grant me the power to command it in exchange for something. This includes sources of energy for the spirit: my soul, my mind, my vitality, whatever. That is the traditional magic scheme perpetuated to our knowledge; dialect, ritual, exchange, result.
Under the scope of psions and pushions, what moves these schemes is a specific arrangement of psions; words and descriptions, or maybe even alchemic circles and seals. By infusing these coordinates with energy (pushions), the substance needed for the desired things to be realized is met. How this works takes much from the classic model of the All—the sum of the originating point’s extent. Were we to assume that worlds, things and ideas as they are have codes, we can also imagine this is so because they are possible. But what warrants their possibility is that they exist, be it as a thought or a phenomenon. In either form sharing being founded on psions, their only difference lies in ‘where’ they exist. But more so, what is being asserted is that things manifest in magic because they’re possible. Why?
It may sound obvious, but things that aren’t possible cannot manifest—including ideas. Like a computer program, the world around us is born from some code that enables the possibility of things; if they can be thought of or exist in some way, it is because the possibility of them being so was taken into account. Naturally, this doesn’t mean that the immaterial implications exist in our world, but they could very well exist in another. An explanation for ideas that surge within us without prior prompt could be a connection to other worlds through a registry of some sort, our imagination being the transference of otherworldly schemes via psion arrangement. By that same tone, we suppose that what is determined as impossible in one world relies on what’s possible in another; how would the ‘computer program’ of the universe know what can’t exist otherwise?
That is more or less the argument of this writing: that there is a completeness to the world—be it this one or elsewhere—and that magic draws on such possibilities of being in knowing anything can exist. What sentient beings share with their maker is the production of symbols that shell information (much like how the code that travels throughout us is masked by matter) in the form of language. Language is capable of not just transferring information to another, but also evoking a sort of mental matter. Magic seeks to replicate the effects of language outside of the mind.
What remains to be discussed, then, is the method for arranging these particles targeted by language: how can someone interact with psions and pushions outside the walls of their arranging mechanisms—the mind and will—respectively?
Our world, its things and ideas are stacked. Small pieces joined together make up everything in one way or another; this applies to the communication-information spectrum. Our senses process compound information due to being compounded themselves. What we call “chakras” are parameters for information within us, anchoring our means of knowing the world to what’s strictly layered; we don’t see things as a mesh of atoms or psions, but as singular objects. Though there are seven, this writing will merely touch upon two of the chakras: The “third eye” and the “crown” chakra.
The third eye chakra confines our senses to the surface world—all that surrounds us. This is no different from our earlier description: our inner machinations, our learning and visualization fall to shapes that outline some singular form. Those that associate with subtler natures of matter, such as mages, monks and sorcerers have managed to open their third eye chakras: this means they can see the multiplicity of particles in a pre-layer state instead of objects, warranting experience of colliding dimensions and higher planes even. People around them lose their form—the same being said for ideas.
The crown chakra draws the reference points of our personal worlds. It provides the vectors that connect our faculties; body with mind, soul, will, spirit. More than that, it draws the pathways of information exchange within us, expanding to every sense of the idea. Those that unlock this chakra are exposed to many things, such as outer body experiences. The interface that uses our bodies as a reference point of sight-feedback unhinges from its fixed point, swimming throughout the sea of particles that our perspectives grayed out. Unlike the third eye, the crown chakra involves interaction with the particles. With the user’s body losing its limiters of information, the reach of their arranging mechanism lengthens; instead of the person’s limbs, the mechanism communicates directly with the particles, having broken down the process to the most primal form of information exchange.
While locked, the chakras channel the information spectrum to layered sequences; words with words, body language with body language, so on. Unlocked however, the information process with particles becomes direct instead of joined with other processes. In other words, the communication network expands to other receivers beyond the limited channels offered by the locked chakras. Now one’s words affect more than just the psions in the mind, evoking forms outside the person that are tied to the word-reference binary sentient beings use. To think and speak of fire provokes fire to appear outside of the individual, as the particles used to create the image in their minds are also being arranged outside it.
We’ve come full circle in our explanation: what enables magic with this system is the removal of communicative limiters between the arranging mechanisms and the particles shared by mind, will and matter. Alchemy, on the other hand, centers on the systematic analysis and editing of these processes; it takes or adds particles to the logic schemes in magic, whereas magic simply ‘runs’ or executes algorithms of code. Words can be considered the axiomatic vector—the starting point—of either practice, for they hold the closest relation to code, but thoughts are capable of carrying out the same function. It all depends, however, on how well can the thought be captured with language—for language is our most loyal representation of code.
This takes from the idea of the word as a creative agent, or a creative tool instilled by a creator of some sort. The hypothesis is that in order for things to actually respond to word commands, the world must’ve been in a state in which words would be the primal matter (words=code.) Yet for things to transform by word implies that there must be some meaning that warrants this—in other words a registry that the code of each world contacts in order to produce their things (both ideas and matter.) This inter-world reference system is called the Monad: both the start and the sum of all possibilities, or possible worlds. This refers to what we mentioned about some things existing in one world and not in another for the sake of delineating what can ‘be’ and what can’t.
As a final note, what one can take away from what’s been said is that magic taps into the registry of possibilities to produce phenomenon they’ve conceived through words and thoughts—made possible by the particles shared in mind and matter. Alchemy, on the other hand, concerns itself with the structure of how these processes are carried out, altering objects through the same methods. Also worth mentioning is that Aeons are born with the mentioned chakras unlocked, generating much more different approaches to processes that beings such as mages or monks train arduously for. Essentially, what we call ‘code’ refers to those initial ideas (in the platonic sense) that persist despite the absence or presence of matter, whilst our processes intend on emulating how said ideas carry out in nature.
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Geisteswissenschaften
"Sciences of the spirit."
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