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【书籍搬运】Mysticism: The Unfathomable Voyage 神秘系——前途未知的旅程

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英文书名:Mysticism: The Unfathomable Voyage
原文出处:http://www.uesp.net/wiki/Oblivion:Mysticism_(book)
作者:Tetronius Lor
翻译:lttb

神秘系是魔法中最少为人所知、最难向魔法初学者解释的一类法术。通常被归为神秘系的咒语,不是像怪异至极的缚灵术——把死去的受害者的灵魂聚集保存,就是像念控术——操纵远距离的物体。但这仅仅是就它们的效果而言。其背后的魔法根源仍是个谜,而谜底可追溯至泰姆瑞尔最古老的文明,乃至更远的时代。

阿特尤姆岛上的塞吉克修士们对神秘系有一个不同的称呼:先法。但这种称呼含有歧义,因为“先法”也指塞吉克修士们的宗教和习俗,这可能不是(也可能是)神秘系魔法的一部分。

几乎没有法师会将毕生精力用于神秘系的研究。其他系的魔法更为有迹可循,成果也更容易预见。神秘系法术的力量似乎来自于自身的佯谬:任何实验行为——无论目的多么明确——也会因为自身的存在而影响魔法力。因此,神秘系的法师不得不竭尽全力,以期从混乱狂暴的魔法能量中找出可以利用的模式。通常需要大量的时间,一位法师才能设计出一个具有确定施放方法和结果的神秘系法术。而在同样的时间内,其他系的同行们可能已经开发出数十种新的法术了。所以神秘系的法师必须同时是个耐心的、与世无争的哲学家。

以第二纪为主的数个世纪以来,各种各样的学术期刊登载了各种各样理论,试图解释神秘系魔力的某个、或某几个方面。在以追求一切问题答案为座右铭的法师公会里,受人尊敬的研究者们建议:神秘系的第二能量来源不是魔法世界本身,就是具有无穷力量的迪德拉存在。他们认为只有这样才能解释神秘系法术几乎随机的能量构型。其中有些人甚至更大胆地假设神秘系来自于施放的法术中成功的(甚至不成功的)元素。在阿特尤姆岛重现之后,塞吉克修会内部曾经进行过的讨论为学者们指出了另一种假设:神秘系并不是人们原先想象的纯精神力,信徒的智力和情绪都足以影响它的能量构型和能量流。

所有这些解释都不能自圆其说。对于神秘系的初学者来说,最好是仅仅学习那些数世纪来已识别出的能量模式。识别出的模式越多,尚未被识别的模式就越明显。当然,这一趋势只能持续到这些模式发生改变为止。因为,模式的改变是不可避免的。到那时,法师们又将重新开始他们的旅程。

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Mysticism: The Unfathomable Voyage
by Tetronius Lor
A description of the school of Mysticism

Mysticism is the school of sorcery least understood by the magical community and the most difficult to explain to novice mages. The spell effects commonly ascribed to the School of Mysticism are as extravagantly disparate as Soul Trap, the creation of a cell that would hold a victim's spirit after death, to Telekinesis, the manipulation of objects at a distance. But these effects are simply that: effects. The sorcery behind them is veiled in a mystery that goes back to the oldest civilizations of Tamriel, and perhaps beyond.
The Psijics of the Isle of Artaeum have a different term for Mysticism: the Old Way. The phrase becomes bogged in semantic quagmire because the Old Way also refers to the religion and customs of the Psijics, which may or may not be part of the magic of Mysticism.
There are few mages who devote their lives to the study of Mysticism. The other schools are far more predictable and ascertainable. Mysticism seems to derive power from its conundrums and paradoxes; the act of experimentation, no matter how objectively implemented, can influence magicka by its very existence. Therefore the Mystic mage must consign himself to finding dependable patterns within a roiling imbroglio of energy. In the time it takes him to devise an enchantment with a consistent trigger and result, his peers in the other schools may have researched and documented dozens of new spells and effects. The Mystic mage must thus be a patient and relatively uncompetitive philosopher.
For centuries, mostly during the Second Era, scholarly journals published theory after theory about the aspect or aspects of magicka lumped together under Mysticism. In the Mages Guild's tradition of finding answers to all things, respected researchers suggested that Mysticism's penultimate energy source was the AetheriusItself, or else Daedric Beings of unimaginable power -- either rationale would explain the seemingly random figurations of Mysticism. Some even ventured that Mysticism arose from the unused elements of successfully, or even unsuccessfully, cast spells. Discussion within the Order of Psijics after Artaeum's reappearance has led some scholars to postulate that Mysticism is less spiritual in nature as was originally supposed, and that either the intellect or the emotional state of the believer is sufficient to influence its energy configuration and flow.
None of these explanations is truly satisfactory taken by itself. For the beginning student of Mysticism, it is best simply to learn the patterns distinguishable in the maelstrom of centuries past. The more patterns are discovered, the clearer the remaining ones become. Until, of course, they change. For inevitably they have to. And then the journey begins anew.

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