Mordew

by Alex Pheby

  On the eternality of the weftling and the space for him in the weft

  But did and does the weftling proceed or precede the world? Was he the creator of it, or the created? We cannot argue, since the weftling has been seen in his death, that all things occurred and then the weftling was made in the spaces. It is not that matter moved through space with natural energy and was illumined by light, and that all the possible things that might have occurred did, and that all of those that did not occur did not, and that in the gaps the Spark energy brought about the weftling. How could he exist sufficient to die before the death of time in this way, since he would not come about until all things were done, and they still continue? Instead we must think that the weftling was and that then the space around him was what remained for the possible world, and so it filled this, the weft facilitating both it and the immaterial concepts and the material realm, and the weftling himself. Though even this is not right, since time is a very different thing in the weft, which can scarcely either be said to know space as we know it. We can say from this difference that the weftling is God and made all things happen by displacing the impossible into the possible as a person makes to rise the water in their bath, it being incapable of occupying the volume they occupy, and them shaping it thus into the form it might take if they were to be removed from it and leave it momentarily suspended in place. Which is proof that the weftling has always been and that he will return before the end of all things, or else would not the material world obey the shape of another, or take unto itself a shapelessness and formlessness unkind to life and objects (such as one sees if one leaves a child with a stick of charcoal and piece of paper and when one returns there is a black and chaotic scribbling and not the image of a beautiful thing)?

  On the size of the weft

  What size is the weft? This is a question that cannot be answered reasonably, since at scale there is no size. If a person has a sibling, and that sibling is different to them since they are not an identical twin, then that first person might think of themself as taller rather than shorter than their sibling and thus imagine themself to be tall or short. What if they think of themself as tall and then, going out, find themself in the marketplace walking alongside a person who is much taller than they are? Does this make them, then, short? Or if the other person is fatter, does this make the first person thin? Even if they are the kind of person who does not stint themself at meals and eats all the time of sweetmeats? No, since size is a matter of comparison, and with what can we compare the weft, which exists and suffuses all things, including concepts, but exists apart from the comparative objects of the material realm?

  On the previous subject continued

  What if the weft was an exact material thing in and of itself which could be held up? Even then its size is moot since, like a concept is infinitely complex in the smaller concepts that make it up – like a ‘person’ is a type of ‘beast’ which is a type of ‘organism’ which is a type of ‘thing’ which is a general class, which differs from a particular class, which are both categories, and the definition of a category requires a host of abstract terms all of which have their own definitions, on and on and forever so that it is a miracle anyone understands the speech of another since to understand a meaning requires an endless dependency of meanings, some of which we only feel by intuition (such as the word ‘from’) – the material world, when observed through a lens of magnification or as scried with a magical eyeglass, as one looks closer at even a smooth ball of metal such as a pellet of shot or a bearing, though it seems perfectly spherical and shines in the light, up close it is pitted and gouged in a way that resembles the plains of an orogeny, or an eroded landscape. Then, if one spies a patch of comparative smoothness even this is the same in that it will always become rough when seen closer, down and down and further and further, always and with no end. So also if one goes up very high in the form of an eagle or a hawk then when one looks down at the land, though we know it to be rough, it becomes itself smooth to the eye. So, what is size here, since we know that, once the perspective is changed, the comparisons by which we determine such a thing are not fixed but instead are unreliable?

  On the previous subject continued, with a discourse on inwardness

  So, the weft is both as large as the whole world and everything in it and as small as the smallest thing seen up close. If the charge is laid that the weftling cannot be the size of a person since he is made of the gaps in the weft that the impossible leaves and the weft is the size of everything, this is a misunderstanding of what it means for a thing to have size across the disparate realms and even within them. The weftling is what he is, and if it is in concert with his will to be represented in the material realm, even in his death, as one size or another, then that is something that must be and no one should deny that, regardless of what his reason tells him. Though how, maintaining reason, if we know what we know of the weft, can something the size of a person contain all the relations between every multitudinous thing in all of the realms? Because size is unbounded in both directions, outwards and inwards, these things being like to upwards and downwards, and which similarly continue on indefinitely, and even if a thing seems to be bounded in that it has an outwards limit, it continues on forever inwards and never ends. Within this inwards space there is room for everything that there is, and it is only because a person sees with eyes, and because these cannot resolve the inward direction as well as they resolve the outward one, that we do not understand this by intuition and hence must be helped by argument, such as has been laid out in the foregoing.

  On the solidity of objects and its relation to the weft

  But what if, as some say, an object is mostly space? A piece of cloth is woven from thin strands of thread and between them, if one looks with a glass, there are gaps where nothing is, but more so there are such things as ghosts, and ghosts may be observed moving through another object without obstacle. Indeed, when one puts out one’s hand to a ghost it goes through the ghost, so mustn’t there be room for it to go through, proving it is not solid at all? Some will say that since a ghost is a thing proper to the immaterial realm it has no rightful material presence. But some others say again that a ghost has sufficient presence in the material realm to disturb light and scatter it into the eye, where it creates the visual impression of the dead thing. So it must have some material solidity, at least enough to interact with light. Even if that is only a very little, then wouldn’t that make the utter solidity of the possible within the weft a fiction? With that fiction the occupation of the impossible space by the weftling is made doubtful, so that it is not as if the material of a person’s bath was iron but instead was sponge, which allows the water to flow out, and that the weftling should flow out like it, his form disappearing into a generalness, not maintaining any specificity? No, say others, since the gradations between the paths of objects that are possible and were, and the paths of objects that were possible and were not are infinitesimally small, and, anyway, overlap, so that even the motion of a ghost and all possible ghosts within a volume of space would, on the removal of time, be of the utmost solidity, since the path a thing can possibly take can vary by a fraction of a hair’s width in any direction and there are a great number of them. Thus there should be no doubting that the weft is solid except in those volumes where no possible object can have passed. Here the weftling is, making possible the impossible.

  On the Spark

  Spark energy is the solid form of light and makes the nerves of the weftling. Which means that the weftling is capable of both knowing a thing and illumining its being, just as a lamp illumines the interiors of a dark room or corridor. The Spark energy will want to show the thing in the image of the weftling’s understanding of its being, which tends to perfection since he is God and, by definition, perfection in all things by virtue of his complete congruence with the weft.

  On the previous subject continued

  Light is a thing of the material realm, but unlike all of the oth
er things it is neither solid nor does it move. Light may not be gathered together in a bottle and then be stoppered and stored, nor may one outrun it, nor measure its speed in any way. It may be blocked by an obstacle or reflected in a mirror, but in other ways it is immune to influence. If one causes to be lit a candle at one end of a long corridor and the person lighting it and the person looking for light both note the time on a timepiece when the candle was lit and the light was seen, no matter how long the corridor and how accurate the mechanism, then both will always record the same time. Therefore, light cannot be said to move, but rather it appears in all possible places that it may be, given the source, simultaneously, unless it is blocked.

  On light in the weft

  In the weft, then, where all things are present timelessly and in all possible places, light gathers in the manner of a seam of gold in a rock – running through it solidly – and these seams make the nerves of the weftling, since solid light is impossible and the impossible is the condition of the weftling. This solid light some have named the Spark when it has appeared in the material realm. Thus it is named by virtue of the fact that it usually acts at a small scale and briefly, like the spark iron powder makes in a flame (and in opposition to the pervasive light of the sun).

  On the previous subject continued

  As light illumines all those things it falls upon, making the unseen seen and banishing darkness, so the Spark, should it fall upon a person of the material realm, can make real their true form or scour away an imperfect form and replace it with a more perfect one that is more closely in congruence with the will of the weftling, which is towards perfection. Should a weft-manipulator direct Spark energy into a thing, so it can be made to take a form perfect to itself and living, since the Spark is the nerve of the weftling and the thing proper to the weftling is life (even when he is dead). So, a stone may be made to breathe and go from an object to an organism, or an organism go towards an animalcule, or an animalcule go towards an animal, or an animal go towards a person, or a person go towards a ghost, or a ghost go towards an angel, since that is the progression proper to things. While it may seem that such a transition is impossible, then that is what should alert a person of reason to the influence of the weftling, since we know that the impossible is his proper condition and there should be no doubt or surprise in it.

  On how a manipulator of the weft makes the material realm change from what is possible and is, into what is possible and is not

  It is a twofold process, and either or both of the following things may be done to make it happen. Is it that a person knowing the craft changes themself so that they pass through to an intermediate realm almost entirely like the material realm, but infinitesimally more of the immaterial realm, where the concepts of their preference join to make a situation that they like better than it was? It may be, since, by using the energy of the Spark and knowing the condition of the weft which marries to the concepts of their preference, they may imprint on an intermediate realm that possible condition. Or is it that they draw into the material realm, by Spark energy and manipulation of the conditions of the weft, objects from the intermediate realms that they make their preferred situation out of, and thereby see them in the material realm? It is either and both.

  On a reiteration of the previous subject

  Since we know that the weft is the state of all things possible that are and all things possible that might be, enacted in the material realm by the Spark energy in the form of the will of the impossible organism that men call God, or the weftling, and we also know that the material realm is very much like an intermediate realm except in minor to very major particulars, and that the consciousness of the weftling operates in the network of the impossible through the Spark energy of light solidified (and that all of this is alike to ‘magic’ as it is called in the material realm, or alike to miracles), so can a person by manipulation of that part of the weft that is proper to them – their thoughts, for instance, as they exist in the immaterial realm and the movement of themself as an object in the material realm (which is the body) – then they can transfer their consciousness, if they know how to do it, using Spark energy, into an intermediate realm which is either created identically and instantly in a manner more suited to their liking than they found the material realm to be, or make it so that they have always been there, substituting their mind for the mind that is newly made or has always been for the mind of their body as it exists in this realm, and henceforth live always in this intermediate realm (subject to the weftling’s will superseding their own by collapsing the intermediate realm into the material realm).

  On a reiteration of the previous subject with a consideration of the warpling

  Or instead they can substitute objects from more or less differing intermediate realms and thus bring their magic to fruition in the material realm through the performance of spells. This is how one summons a demon and makes lead into gold, though there is a disturbance in the weft with a necessary consequence which, if the weftling were living, he might seek to remedy. And all this is to say nothing of that entity called the warpling, and any action she might take, since the warp is to the weft as the weft is to the realms, and anything a person cannot find reason for can be attributed to an ignorance of the warp which even the weftling does not experience (except indirectly).

  On clairvoyance

  If they are sensitive, a witch-woman can see the future, since the junction between the intermediate realms and the material realm is malleable and inexact and realms that are very much of the material realm and only a little of the immaterial realm are consequently only barely divergent from it. In them, events will play out very much according to the will of the weftling, but not quite, and so a natural scryer can look both back and forward in time, or use the same process to see unnaturally far away, inward and outward, and so know what is written in a sealed letter, or seem to guess the turn of a card.

  On the material realm and the weft, including a discourse on the intermediate realms

  So what is the material realm to the weft? It is the perfect material possible – it is one of the possibilities for matter and the most sensible and rational possibility, the ideal possibility, and that from which all possibilities differ in the consistency of their materiality. The other possibilities are the intermediate realms, having less materiality and more immateriality and which require weft energy to maintain against their collapse in the face of their irreason and incompatibility with the will of the weftling. Some intermediate realms are only very slightly different to the material realm and in them are to be found all of the people and things of the material realm, but a little different – they will have travelled a different route once, perhaps – but even a small difference can make for a large divergence – just as a drop of black ink in water can ruin it for washing – and through time every realm diverges until it is unrecognisable. Since the weftling requires the space in which he lives and operates, these divergences impinge on the space for his being. This he must and does rectify, so these realms he collapses back into the material realm through his will. So where the intermediate realms have more magic they are also more short-lived since they will all, eventually, contradict some necessity of the weftling and then be resolved into his will and become the material realm again. Unless of course he be dead, in which case he can do nothing, since doing is the province of the living.

  On the density of the weft

  What density is it? Since it contains all possible things and all possible concepts and has them in all their possible places and because the weftling fills up the gaps that remain, making possible the impossible, we must know that the weft is of the greatest possible density, since if it were not then what would prevent the weftling from occupying the remaining space? A thing less dense than it might be must, by natural law, have space remaining in it, and if this were to remain in the weft then this would be a place where the weftling was. There is nothing, then, in the weft other than pure and utter solidity.<
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  On if the weft may be altered

  How, then, may the weft be said to be amenable to manipulation such as a weft-manipulator is known to achieve, or how can the weft have states that can be contained in a spell, since a thing made of everything and which is perfectly dense cannot change or move and may be said to be one solid thing. If one thing is perfectly dense and unchanging, then must it not also be said to be uniform? This is what a monist believes, who says the world is of one material, but this is demonstrably false since magic is done in the realms and this requires the two foregoing things that would be impossible if the monist is right.