WIZARD, MONK, NUN, AND SOLDIER

MAGIC AND MIRACLE

I could not sleep last night, and so I didn’t. Instead I stayed up working and then tried to read myself to sleep but as I lay in bed trying to sleep this scene came to my mind. Considering it important enough to get up and write out without sleeping I did so.

For it encapsulates an argument and conflict central to my set of novels in The Kithariad. That being “what precisely is Magic (Theurgy, or Elturgy to the Sidh and Eldevens), and what precisely is Miracle (Thaumaturgy to the Greeks and Romans – to men), and can the two co-exist (I exclude Sorcery, Necromancy, and those forms of “magic” in this exchange – Ilturgy to the Sidh and Eldevens) and even amplify each other?

Yet as the scene occurred to me and as I wrote it out I also realized it was a good (perhaps excellent), if somewhat philosophical literary summation of my own definitions of “Magic” and “Miracle” in the Real World (and in some ways in reverse). Mayhaps, in developing and using the terms Elmanös and Iłdevic, it my most precise summation of what both (Magic and Miracle) are in possible Real World function(s). Although I will have to develop English terms for both Elmanös and Iłdevic as these are but imaginary and philosophic literary terms.

Anyway, this conversation occurs between the Nockma (what the Sidh and Eldevens would call a “Wizard” who is also a sort of priest of Elturgy) Maegör, and the Frankish Paladin Edomios, Vlachus the Armenian monk, and Luthemia Casela the Venetian nun. The rest of the Basilegate and its Roman commander Marsippius Nicea are either missing, presumed dead, or elsewhere on other business. The exchange is centered on what is the precise nature and what are the supposed characteristics of both Magic (Elturgy) and Miracle (Thaumaturgy)? The Eldevens have rejected Miracle, but the humans make a defense of it. The humans have rejected Magic but the Eldevens only trust it, they distrust and/or discount Miracle.

The conversation occurs because the Samarl of Samarkand has sent his chief Nockma to inquire, interrogate, and discover what the humans think of Miracle (and Magic), and why?

I like the scene, and the way it plays out, and think it lays out a good basis for the dispute between Magic and Miracle in the novels. A chief, but far from the only, theme.

If you wish to make a comment concerning what you think of the scene feel free. It is a first draft and concentrates entirely upon the conversation. I have as yet added no background or material illumination, just the conversation and the reactions to it.

For now though I must sleep.

Have a Good Day Folks…

ELTURGY AND WONDER

“There are two forms of Magic,” Maegör said. “The first we call Elturgy, which has many diverse and subtle meanings, but in this context means ‘Right Working,’ or, ‘Best Outcome.’ The second is Ilturgy, which means ‘Chaos,’ ‘Ruins,’ or ‘Worst Outcome.’ We as a people practice Elturgy, and this is claimed and promoted among all Eldevens. Although there are also criminals among our peoples and ranks who practice Ilturgy. But secretly and maliciously. Ilturgy is outlawed among us.”

Here Maegör paused to see what affect and effects his words had had upon his human listeners.

“However, in both forms of Magic there are two additional expressions. These expressions we call Elmanös and Iłdevic.

Elmanös means ‘Controlled’ or ‘Correct’ or ‘Directed’ or ‘Intentional.’ Iłdevic means ‘Chaotic’ or ‘Wrong,’ or ‘Accidental’ or ‘Ill-omened.’ Its ends are always malevolent even if the intent is not. So we eschew it.

Elturgy occurs in two ways. We Eldevens, or possibly even others, cause it to occur, by Elmanös, by directed and controlled means with a very specific intent, that the best thing happen in the best way. Yet, we also acknowledge that Elturgy may occur as if seemingly unbidden, when events or fate* align in such a way that the best thing occurs in the best way yet no certain cause may be attributed as to why or how this is so. This we also call Iłdevic but in this case we mean, ‘not by our own hands.’”

Maegör fell silent to again assess the effect of what he had said had upon his small audience of mortals.

All three sat silently awhile pondering the nature and aspect of what the Sidhelic Nockma had just disclosed. Suddenly Vlachus seemed to sense the suspicions of the Eldevens all too well, and yet he also simultaneously discerned a potential flaw in their reasoning.

“Could not the same be said of that which we call Thaumaturgy, or Miracles, or Wonders?” he said.

A curious and even surprised look passed across the Nockma’s face, but it was brief and momentary. He seemed to control it quickly.

Maegör shook his head, but it seemed to the two men and the woman not so authoritatively anymore.

“As you know, or at least have guessed” Maegör responded, “we call your Thaumaturgy by a different term. We name it Alilturgy, which means ‘unknown and untrustworthy Elturgy.’ For, as you have explained it to us, it may never be controlled. In fact it is completely out of your control. It may never be truly said to be Elmanös, its workings are capricious and wholly unpredictable. It may indeed be Elturgy, or it may be Ilturgy by another guise, but it is never Elmanös. It is always Iłdevic and so cannot be adopted by our people.”

At this Luthemia also seemed to grasp the conflict. Or, at least the conflict from the Sidhelic and Eldeven point of view. She spoke her insight.

“Maegör,” she began. “You say Thaumaturgy and Wonders are Iłdevic because neither men nor Eldevens can control such Wonders. At least I would say, ‘never fully.’ And this is true enough. Neither Mortal Men nor your kind can control Wonders. For Wonders arise from God, at need, or as warranted. Or as deserved. And all of those things are, as you rightfully say, out of our control. But far from out of the control and direction of God. For God is, to us, the very human source of the ‘best thing in the best way at the best time.’ Indeed the source of all best things for all. Whomever they are, wherever they are. So, if that is true, then by your own logic Thaumaturgy is not Iłdevic, it is simply uncontrolled by either of us. Yet its natural outcome is always Elturgic and very likely also always Elmanös. Even to us. It is in fact what you describe, the difference being it is not controlled by created beings, such as we, but by the Creator himself. It would in fact be the very Elmanic Elturgy of God, even if we are not subtle enough or insightful enough to immediately recognize that fact.”

Again a look of disturbance mixed with doubt and perhaps even esteem passed briefly across the Nockma’s face, but he made no response at the moment.

Edomios for his part sat silently in his own thoughtful moment but then began to slowly nod his appreciation of Luthemia’s very clever argument. The young Paladin, more physical hero and earnest combatant than meditative philosopher was nevertheless pleased by the lady’s response. It has been both civil, and graceful, and yet weighty for the matter being discussed. It had also not gone unnoticed by the Frankish knight that Maegör seemed now, if only briefly, far less absolutely convinced of the certainty of his own initial presumptions about Miracles.

Vlachus though smiled widely, and not without some degree of inner satisfaction. The Myrelaion monk had for some time now been suitably impressed by the Venetian nun, and her admirable capabilities, but his appreciation of her intelligence and mind continued to grow daily in her company. At first the monk had even wondered why the Basil would even include her in the number of the Basilgate but perhaps diplomacy was far from her only vital function. However Luthemia’s reply had also shown him another way to proceed and he immediately seized upon it before the Nockma had a chance to give retort against Luthemia’s clever claims.

“Is it not entirely possible,” the monk said raising his right hand in a sort of half-realized and reflexive Blessing towards the Nockma, “that our disputes over your Magic and our Miracles are but a sort of mortal misperception of both. Is it indeed, not entirely possible that our Wonders and Wonder-Workings are but the Elturgy of God?”

Edomios nodded enthusiastically at this and almost blurted, “Yes! A Greater and Higher form of Elturgy!”

But Luthemia seemed to read his mind before he spoke and looked seriously at the young Paladin and shook her head solemnly to silence him.

If Maegör noted this silent exchange he made no obvious sign of it for he seemed entirely enwrapt in the moment by what the Armenian monk had suggested.

Again he made no immediate reply but looked curiously at the hand gesture Vlachus had made when speaking, so that Vlachus dropped his arm again. Then the Nockma looked down at his own hand and in an almost causal and off-handed way briefly imitated the same gesture.

“What is this you did as you spoke?” asked the Nockma. “And what purpose does it serve you?”

Vlachus said flatly as if confused by the behest, “It is but a Blessing.”

“And what is a ‘Blessing?’” Maegör asked the monk curiosuly.

But it was Edomios who responded.

“It is the Elmanös of men,” the knight said firmly, as if in no doubt.

And Vlachus and Luthemia both smiled. To be so young and so inexperienced the young Frankish warrior struck them both as canny and Wise.

Then Maegör nodded in silence and stood awhile looking at all three.

“I will report what you have said to the Samarl,” said the Nockma quietly. “Yet for the moment all we have discussed must remain a secret between us. Do you understand?”

All three nodded their silent assent.

“Very well then,” Maegör concluded. “You are honored quests of our court and are free to wander at will – with proper escort. However I adjure you not to speak on matters of Elturgy or of your own Thaumaturgy unless bidden so by the Samarl. To all others give no reply, or evade these subjects with the same sort of craft you herein displayed to me this evening.”

Vlachus answered for them all.

“It will be done exactly as you request.”

Maegör frowned as if measuring the probable truth of the reply, but then nodded his approval of Vlachus’ answer and then turned and exited the chamber without further reply of his own.

Vlachus turned and looked at his two companions.

“We acquitted ourselves well I think,” he said smiling.

Edomios also smiled and nodded his stolid and Stoic soldierly agreement. Luthemia also seemed outwardly pleased and yet both her nunnish and womanly instincts told her the matter was far from settled.

“I wish Klura could have been here,” Luthemia mused. “Perhaps she might have offered some further insight.”

Yet Edomios did not truly like the “prophetess,” whom he considered wild and barbarian and unpredictable, and Vlachus distrusted the supposed Rus witch and so both men looked at each other dubiously wondering what the nun meant by such a vatic remark…

#novel #Magic #Miracle #fantasy #writing

HOW MEDIEVAL THEURGY WENT COMPLETELY WRONG AND HOW I INTEND TO CURE THAT

Recently I have been reading The Sacred Magic of Abra Melin the Mage, one of the seminal texts on Theurgy and magic from the Medieval Ages. I have a personal library of many of these texts and this book is one of my favorites.

However it also highlights one (or even some) of the great failings of Medieval Theurgy and related forms of “magic.” And as many of you know I have a very different definition of magic than is the popular conception. Which I won’t detail here as it is described in my other writings on the subject and in the books I intend to publish on the matter.

But to return to the question at hand: The failure(s) inherent in Medieval Magic.

Before I describe that however (or one of the two most glaring ones) I must say what Medieval Theurgy actually got right.

First that all “magic” is really theologically and supernaturally based (and this has been the case and the basic conception of Magic throughout human history, up until very recently, Magic is not the result of a parallel force or inanimate source of “magical” energy running parallel to the natural sciences), secondly that natural sciences used to be a part of magic (until it split away and became its own discipline and concern), and thirdly that Theurgy should concern itself primarily with understanding both the world (as it actually exists) and how God created the world to exist in that way, and why. The Fourth conception, the one I will mainly address, that there are Good Beings and evil beings (other than human beings) that exist in the cosmos (regardless of the fact of whether or how often they interact with men) is a point I shall address in a moment.

That is what Medieval Theurgy got right.

Where it went off course, and in this case badly so, is in a related idea but a wholly different sort of practice.

Medieval Theurgy was big on the invocation and summoning of Angels and benevolent spirits, a development hearkening back to ancient times and one I think that was primarily positive. However it was also big on the summoning and invocation of demons and harmful and malignant spirits.

Here are my basic problems with that suspect concept. The summoning of Good Spirits and Angels (those who remained faithful to God, to God’s morality, or were in direct contact with God) is to me primarily a good thing. Medieval Theurgists summoned angels to converse with, to seek advice from, to have transmitted to them God’s Will, to have prophecy or scripture explained to them, to seek to understand the physical universe and creation, to have various phenomena explained to them, to have dreams and visions interpreted, to receive moral guidance, to be healed of injury and illness, to be protected from evil or disaster, etc. All of the things commonly associated with angelic beings in Scripture.

All of this I applaud and think very positive. I wish more people tried this kind of thing nowadays.

Two important side-notes however: I think Medieval Theurgists erred in thinking that simply by employing certain techniques or rituals that they would be able to automatically invoke, evoke, or summon angels (or any other kind of being) and have them respond almost mechanically to such a summons. That is a very juvenile and even idiotic assumption in my opinion. First of angels, like any other creature or being, has a free will. This is obvious and self-evident or none of them would have ever rebelled against God. And secondly if a Theurgist sought advice or action contrary to the Will of God (which I think is very flexible by the way) or malignant in some way then no angel is required to respond in any way.

The second side-note I would make is that God, being the Prime Source of All Things, including Being itself (not to mention angels and creatures), well, God should always be your first point of contact. That just seems self-evident to me – always first seek the Prime Source, not any secondary or tertiary force. And if you can communicate with and/or more importantly understand the Prime Source (which will not always be the case) then stick with that, and if not, then seek other assistance.

And to a Christian the Holy Spirit should always be your first “Being of Consultation, Explanation, and Guidance.” Angels are almost superfluous as a result of this condition and this Being, except as Allies, if direct communication with God and direct Guidance by the Holy Spirit is possible. However I am also well aware of the fact that there are times when it is very difficult to properly discern the will or intent of God, and it seems as if the Guidance of the Holy Spirit in uncertain or confused (if only in our own personal reception or interpretations of what is trying to be communicated to us). So one should always seek Theurgic Communication first with God, and then only if confused, lost, or uncertain, with Godly allies or assistants. Though I also think angels make extremely good allies and will do their very best to truthfully explain and expound upon God’s Will and Nature as they understand it, though no-one fully understands the full Will of God but God Himself.

But all of that being said, and with the caveats explained above, I am in no way hostile to communication with and alliance with angelic and good spirits. Just don’t expect them to be automatons or servile in any fashion or just waiting around to serve you like a paid employee or worse, like a slave. They have an existence independent of you just as your human friends and allies do. They are obligated to you and in service to you in the same way your human friends and allies are, meaning, of course, it is a two-way street of mutual respect and benefit.

But where the Medieval Theurgist really went off track is with the practice of invoking, evoking, and summoning of demons and malignant spirits.

Let me explain the basic idea and concept involved in this odd practice. The ancients (in the West anyway) had an idea of spirits that revolved around the Greek term daemon, which basically meant “spirit.” Now a dameon could be either good or bad, and often was both. Though some tended to be mostly benign and some tended to be mostly malignant. But all were capable of both aspects of behavior, just as one might think of a human being or human companion. In other words a daemon was just like a pagan god (only less powerful for the most part) and open to capriciousness and emotionalism (it was not driven by a Universal or Inherent system of logic and morality, as our concept of God, but only by temporal circumstance or relativistic morality) just as the ancient pagan gods were.

By the Middle Ages, especially with the advent and ascendancy of Christianity and Judaism (and the Triumph of a Monotheistic God who is bound by his own sense of Morality and Virtue) that notion had become split into the idea of angel (being Good Spirits) and demons (being bad or evil or malignant spirits) and of a whole race of beings directly tied to Virtue and another whole race of beings decidedly and intentionally tied to vice. There were also other and more complicated notions involved such as Spirits that were a specific aspect of God’s Nature or of specific Godly Virtues but let’s leave that aside, as it is not germane to the current discussion.

(As a personal sidenote I should also say that I am of the opinion that there are sprits that are open to both good and ill, as are human beings, and that there are specific classes or races of Beings who are definitely and definitively good, such as Angels – a parallel case among men being Saints – and races and classes of beings dedicated to evil for their own reasons, such as is the case with some men – serial killers, habitual violent criminals, tyrants, warlords, terrorists, and so forth.)

In any case the general Medieval idea was that it was acceptable to invoke, evoke, and summon demons or malignant spirits as long as they were carefully controlled, and that the techniques used to control these beings or entities were the same techniques employed by angels and God to control them. That’s a very nice sounding theory, in theory.

My problem with that theory though is threefold. First of all demons and malignant spirits are obviously possessed of their own free will. Or they would not have and could not have revolted or rebelled against God. Secondly even if they could be controlled by some technique or in some fashion then there is no reason to not suspect that at the very least such a spirit would surely attempt sabotage of the aims of the summoner, or would most certainly attempt deception and misdirection in the execution of any “orders or commands” given it by such a summoner. Third I do not believe it is any more possible to gain summoning (or actionable) control over a demon than it would be to gain summoning control over an angel. Each kind of being has an existence beyond us and is not in any way open to manipulation or control unless they voluntarily decide to grant such a thing to another. It seems far more likely and far more logical to conclude that a demon would seek to gain control over another (forced or pact-ful or agreed upon possession) than to voluntarily grant control to another over itself. It is simply illogical to conclude that malignancy exists to allow itself to be enslaved for the purposes of third-party control.

(By the way one of the true differences between the Medieval Magician, Wizard, or Theurgist, and the Medieval Sorcerer or Warlock – and to a certain degree the Medieval Witch – was on this very point. The Theurgist or Magician believed that demons were bad but could be controlled and forced to “do good” through the agency and techniques of the summoner. The magician or Theurgist made “no pact or agreement” – other than demands and commands – with the demon but rather sought control or enslavement of the same.

The Sorcerer or Warlock, on the other hand, did seek to make pacts with such beings in exchange for personal power, wealth, or desire fulfilment. The Medieval Magician believed in alliance with angels but control of demons, the sorcerer or warlock in alliance or pacts with demons – for personal gain – and often in order to harm enemies or to exercise his own personal malignancies or evils, and in opposition to the commandments of God. It is a real and distinct difference, of course, but in all practicality it seems an extremely subtle, and pragmatically speaking, a superficial one. Yes, personally I also would like to be able to control evil and force it to do good. Merely because I so will it. But is that, in itself, not also a form of evil and enslavement, and far more to the point, could I really trust in the results or validity of such an enslavement? Even if I could “successfully” enslave evil, if it were truly evil, could I ever then entrust it? I am extremely doubtful I could. I suspect that this may be one reason God does not seek to enslave evil either. It’s just speculation on my part, but it seems reasonable to me. God could never trust enslaved evil. And neither can I. Though I would see it destroyed.)

Which brings me to my last point in this matter. Whereas I do believe that God can control anything if he so wishes, and that no demon is really a match (on a one to one basis) for most angels or for a Saint or even most truly determined good men (that is to say demons are limited in their power and scope and do not possess the ability to control angels or even men unless this is done willingly or in fear or ignorance on the part of the man) this is not to say that demons are powerless or helpless or under the subjugated control of others. That is to say that God confines the abilities possessed by a demon but he does not enslave demons (force them under his control, rather they fear him if he is provoked and can exercise no natural power over him) or he would have enslaved them already and long ago. If God was in the enslavement business (and he is certainly not, even if that seems illogical towards evil) then he would have reduced demons to mere robotic automata long ago and resolved evil in that way. He could, if he so desired, simply enslave or destroy evil and evil beings and creatures, but he does not, he merely confines them in some ways.

That being the case it makes no sense at all to me to have any truck with any being (or creature) that one knows to be habitually and intentionally evil. At the very best you could only exercise an untrustworthy, suspicious, and limited form of semi-confinement against their natural impulse to do wrong, with the likely sabotage of your true objectives to closely follow, and at the worst you would become the unwitting or willful subject of the manipulations and deceptions of such a malignant being.

Why then attempt such a reckless course as communication and truck with demons?

Well, I think for two reasons. First of all many Jewish Theurgical texts, whereas warning about such dangers, had an idea of demons that lay somewhere between the ancient pagan one of daemons (spirits being both good and bad) and the Christian conception of a demon that is wholly malignant. That is the Jewish Theurgists and magicians and Qabalists and even rabbis understood that demons are malignant (and warned of this fact often) but still felt they could be controlled with the proper techniques or knowledge. And perhaps they are, to a very few, but I have no interest or desire to test this presupposition for myself. I am too naturally suspicious and repelled by the aims of evil. So whereas I do not fear demons or malignant spirits I also have no interest in them and would rather avoid them or if necessary simply cast them away, banish, or exorcise them.

Many Christian Theurgists though, many, but not all, (some were influenced by the Jewish Theurgists and others – and by the way not all Jewish Theurgists thought it wise to consort with demonic forces or beings either) said simply that you should avoid them, abjure them, or eschew and cast them away as a source of power or trustworthy information.

(Or, as Isaac Asimov once wrote in a science fiction story I read as a kid – when the Devil came to his story character to bargain for his soul in exchange for power and long life and what the man most desired, that character replied,

“Why should I bargain with you for long life and success and power and my desires? I shall have all of those things anyway due to my own efforts and with the assistance of God. It will take long but I will owe you nothing in exchange and there will be no real cost to me other than that of patience.”

Indeed. My thoughts exactly. I am paraphrasing the reply of course; I don’t have that old story in front of me. But that was the gist of the response.)

In any case these types of theurgists (those who thought you could control demons or malignant spirits) wanted to control such beings as essentially “forced or enslaved labor.” To do Work. To execute commands and to grant favors. To accumulate wealth or power for the Theurgist. Now even if you wish to do this and your motives and aims are entirely good and beneficial you still face the very daunting and real problems I outlined above.

But even the Medieval Theurgists knew that you could not force an Angel to “do your bidding,” no matter how beneficial your bidding might be. At best you could only request the assistance of an angel (which is fine by me, I cannot force another human being to assist me either, and I cannot force God to act on my behalf, only request such assistance, but that is fully acceptable to me as a fact of life) but you could not “enforce servitude.” But many Medieval Theurgists did believe you could force or enslave a malignant spirit to do as you wished.

Or put more simply, angels and other such allies were for Information (guidance, discernment, and Wisdom), but malignant spirits could be employed for Action (forced or enslaved labor against which they would be powerless to resist).

I think that is a mistake in both cases. You cannot really force demons to “do your bidding” (be it for good or ill – without facing the difficulties described above)) and it is a mistake to think of angels as “Intel only” and not as agents of Action, though the assistance would be voluntarily granted, not given by command.

Nevertheless there were Medieval Theurgists who thought you could control demons and that it was the actions of these enslaved spirits who accounted for the Actions or achievements (or “workings”) of Theurgy.

I think those two propositions and ideas to be entirely in error and wholly wrong in conceptualization.

I think rather that the true motive force or the actions of Theurgy are not achieved by enslaved spirits, but rather by the manipulations of beneficial probability forces (the best possible outcome being caused by the best possible set of operational principles functioning at optimal capacities in each circumstance) within the field of all quantum possibilities. I also think that God and angels willingly assist in these efforts no matter how they are undertaken (by mechanical work, by science, by prayer, by theurgy, by thaumaturgy, etc.), but that these efforts are never willingly undertaken by demons or malignant beings or creatures because evil and malignant beings desire the very opposite outcomes. Not the best possible outcome, but the worst, or the most disastrous or destructive, or at the very least a decided corruption of the best possibilities.

Therefore my personal practice of Theurgy will involve and has involved seeking the best possible outcome in every circumstance (as an operational principle of Theurgy) and will involve benevolent alliances and contact with beneficial allies and forces and beings and creatures. That is to say that I do believe that there is a parallel force to the Natural (or put another way – the Mechanical) Sciences (of which I am a very big proponent) but not that it is demonically or supernaturally based (though I do have great faith in the supernatural, depending on how you define the term) but rather that it is based upon the operational field of Quantum Mechanics – with the underlying intent being, “the best possible and most beneficial and benevolent outcome in every possible circumstance or set of circumstances”).

On the other hand I will eschew and discourage any contact or involvement with malignant beings or forces as I think of them (with good and logical evidence) as sources of curses, not Blessings, and of failure and harm and malignant probabilities, not Success and Benefit and Benevolent Probabilities.

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Being a practicing Christian Theurgist I had intended to write this essay some time ago, but delayed doing so as I wanted to go back and re-read some of the Medieval texts I had read long ago.

Now that I have done so, and now that I have written this essay I think that I may very well adapt it and use it as an introduction to my book The Christian Wizard (or Theurgist or Genius).

Anyway I hope you enjoyed this essay and found it useful.

ON MAGIC, MIRACLE, THE SOUL, AND THE WORKS OF MAN

ON MAGIC, MIRACLE, THE SOUL, AND THE WORKS OF MAN

I have now either written, created, or started writing all of the books that shall be included in my Paths of the Great Man series of non-fiction books.

There will of course be the three main and general books: The Christian Hero (or Knight), the Christian Wizard (or Magi), and the Christian Saint.

Then there will be the specific texts and works addressing specific ideas, ideals, virtues, and capabilities.

These texts will include:

The Psychinosis – On the Operations of the Soul-Image
The Psychokon – Psikonic (Soul Image) or Psychodynamic Powers
THEOPHOTOS – God Light or Light Work (On the Fundamental Principles of Theurgy and Thaumaturgy)
THE THEURGICON – on Theurgical Theosis
THAUMAPHIA – The Wisdom of Miracles

I have made amazing progress on some of these books, good progress on others, and have barely begun a couple.

I have also started work on a very, very basic primer on the subject matters and principles discussed in these series of books and what they mean and what I mean by employing terms like Magic, Psuchos, Theurgy (God Work), Thaumaturgy (Wonder or Miracle or Marvel), etc. (Generally I mean these terms by their ancient or early Christian meanings and denotations not their later Medieval and modern connotations (such as witchcraft and sorcery). Almost all magic in the ancient and early Christian world was in actuality Divine or religious magic, not as the Medievals and moderns saw/see it as a “force or power – a la the Force in Star Wars” in and of itself. Though that is kind of unfair to the Medievals who did not believe in natural forces of Nature as separate from God as only the moderns see these things.

Plus I suspect I have a very different definition of things like Magic and Psyche (based on early Christian and ancient writings and ideas) than do most people today.

Anyway that is the progress I have made so far.

In any case my intention is to create a set of practical works whereby the Christian layman can parallel the training and work of priests and pastors in their own lives and in the lives of those around them.

But more to the point to better replicate the works (mundane, theurgical, and thaumaturgical) of the early Apostles and Disciples.

THE BLOOD OF TÔL KARUŢHA – HAMMER, TONGS, AND TOOLS

Continuing on with my short story  THE VENGEANCE OF TÔL KARUŢHA and my prior posts on Conan. I have the entire story written (though not typed) and will post it here in its entirety when I get it all typed as an example of my short story writing ability for agents, publishers, and my followers and fans. For now my previously broken wrist makes typing long periods of time problematic and so I pay my daughter to do it.

For previous entries see here: THE FRAGMENTS OF TÔL KARUŢHA

and here: CONAN, BABA YAGA, AND TÔL KARUŢHA

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Conan saw the blood seep from the wound of Tôl Karuţha. Perhaps, he thought to himself, it was a trick of the dark and the nearly moonless gloom of the Ophirian night, but that blood seemed unnaturally dark and uncannily sleek to him. As if it were a slick but soiled oil or possibly even the ichor of some preternatural monster rather than the blood of a mortal man.

A guarded growl erupted deep in Conan’s mind, along with a primitive alarm and revulsion of the supernatural that demanded his future attention. Conan resolved to investigate later, when he had the opportunity to observe closely and without arousing suspicion. If he got the opportunity.

At the moment he was in a fight for his life against ever mounting odds, and for all he knew his erstwhile “ally” could desert him at any moment by showing himself more fiend than friend. For now Conan must slay, or be slain, and so he set about him with a fury and a lust for combat and gore.

In satisfying his lust he would be fully sated, for his enemies met him with equal ferocity and far greater numbers.

Time weighed against Conan. Time and numbers. His oldest enemies. His most dangerous foes.

 

THE MYTH OF THE WRITER, AND THE FANTASY THEREOF

Last night a friend and I were having a discussion regarding Myth and Fantasy on his Facebook page. Since this is a subject I have much studied and long thought about I decided I would post my reply to his discussion on this page. So here is my summation of some of the more salient differences, and some of the basic similarities, between Fantasy and Myth.

This is in the form of my Facebook page response, of course, but later I will create an essay out of this and related material I have written in the past on the same subjects.

 

SOME OF THE DIFFERENCES AND SIMILARITIES BETWEEN FANTASY AND MYTH

To me it mostly depends on if you’re writing Myth or Fantasy.

Myth, such as Tolkien wrote is filled with footnotes and endnotes and much of Tolkien’s myth refers directly to real world history or is a thinly veiled modification of it, just as Classical myth is, e.g.. Homer and Virgil.

The Black Gate is a modification of the Iron Gate of the Byzantines, Rohan was a modification of a real place and people, etc..

If it is fantasy it might also contain heavy historical elements, but they are greatly modified and changed significantly. In that kind of fantasy (swords and sorcery fantasy) magic is more important than myth, the supernatural more important than technology or realism, story more important than history, and character more important than culture (typically).

Tolkien for instance created very realistic cultures and landscapes that were well developed enough to imagine living in, or wanting to live in. Howard, with Conan (fantasy), created heavily modified versions of semi-realistic, but mostly underdeveloped proto-human cultures that few if any would really want to love in. Same with Moorcock (another fantasy writer). A lot of underlying history and myth in both Howard and Moorcock, no real admirable cultures or worlds to live in. No real higher mythic and spiritual content, a lot more grunt-work and gritty adventure and survival.

I follow that same general pattern. I’m writing a mythic series (The Other World) which is a mix of Byzantine realism and the mythos of Prester John. It is also a retelling of the Fall of Constantinople and the founding of America in mythic form. It has a lot of “high, mythic, poetic, and spiritual content.”
I am writing another series of what I call magic and miracles fantasy which is based on what we now know of pre-historic and proto-human cultures, but the emphasis is not on sweeping myths or great cultures, but on personal adventure, and individual supernatural and magical experience.

(And this is paradoxically why poetry and song so rarely appear in pure fantasy, and when it does, it is almost always of very inferior quality – but in myth really good song and poetry is a primary and necessary component – Beowulf and the Iliad are poetic, in Conan real poetry and song are absent. Real Myth is poetic, by nature. Fantasy is prosaic, comparatively speaking.)

In myth magic is tightly controlled and there is little of it, especially overtly. Magic is underground and few can master it. Magic is an elite force employed by an elite few. In fantasy it is usually ubiquitous yet extremely dangerous and likely always out of control, or completely uncontrolled. In fantasy the elite think they can master magic but it almost always it overmasters them. In myth they often can master magic, be it Gandalf or Wotan, though it always has a price for the greedy and unwise. (Such as Fafnir.)

On the other hand, Conan being a fantasy character and a barbarian and a primal man instinctively knows this about his world, he lives in a supernatural and fantastical environment (not a mythic one) , well above his personal pay-grade. The way to equalize magic is not to make it rare and tightly controlled, like in myth, but to avoid it altogether, or destroy it if possible. In myth magic is really a spiritual force, good or bad, and not easily understood or mastered. In fantasy magic is not a spiritual force, but supernatural nitro-glycerin.)

In myth there are also obviously miraculous and apparently fated events. In fantasy fate is what a man makes of himself.

And to me therein lies another of the real differences. In myth, although the characters are very important, the myth is Fundamental. Obviously much bigger things than the individual are at Work.

The myth is what is really being discussed; the characters are archetypes in action.

In fantasy the cultures and the environment are the archetypes, it is the characters being discussed. The individual is what is at Work. The person is in reaction, struggling to bring things under his own control, and usually failing.

In my second series, the fantasy series, the books are about the adventures of Solimar, who is renamed by his god and given a mission to fulfill in the world. So he roams the world seeking to fulfill his mission and understand his supernatural origins, both at birth, and at “rebirth and renaming.”
Solimar, who begins as Soar (So-ar), is really a retelling of the stories of Jacov and of Abram (Solimar’s god, Olim, or Holim, inserts his own name in the middle of Soar’s name to remake him into his representative in the world) in a vaguely Conan like form. Though Solimar is not a warrior but more of a spy, and a Jack of all Trades adventurer, who has become his god’s semi-reluctant and covert Agent.

Now all of that being said I still think there is plenty of room in the middle. As a matter of fact GRR Martin and his series is exactly that. Half-mythic realism, half-magical fantasy. Half Westeros mythos (and Real World history – Dunk and Egg), and half Dragon-Egg/White Walker fantasy. And you can clearly see how the two separate worlds impinge upon and overlap one another, and you can also clearly see how they are separated by, “A Wall.” (In Tolkien the wall of separation was the frontier of Mordor.)

So if you ask me you can lean towards the ends of the bell curve, or, if you wish, seek the top and the middle.

Plenty of room to roam landscapes in all directions if you so wish.