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Message: <blockquote data-quote="Sepulchrave II" data-source="post: 442181" data-attributes="member: 4303">Both Shomei and Mostin can be regarded as embracing philosophies which, in our terms, have a kind of Hermetic-Thelemic feel to them. Both wizards draw heavily on contemporary ideas about 'Left-Hand Path Magick' - Mostin's perspective is more consciousness-oriented, whereas Shomei's is more existential.His attraction to the Far Realms is understandable in this context: they represent a reality in which consciousness is unfettered and has the potential for enormous expression: beyond even, say, Limbo. Even in Limbo, there potentiality is limited by ideas such as matter, space and time.Shomei's ideas are Nietzschean to an extent - in that ideas of self-transcendence are understood in terms of 'self-overcoming.' The Fall (of the Devils) is more important as a mythopoeic device to Shomei than as an event which occurred at a discrete point in cosmic history. She is more concerned with the (to her) archetypal idea of 'Falling'or 'Rebellion' than the actual event itself: it is that, and the struggle of Devils, which moves her. That said, the fugue moods which Shomei experiences (she is prone to intense bouts of depression) stem from a kind of nihilistic angst. On some level, she recognizes that Devils messed up somewhere along the way.Interestingly, Shomei has enormous respect for Nehael - someone whom she perceives as having shaken off all conditioning. The Nenning Spirit was casting the spells. I use the Greater Nature Spirit from OA, with the difference that such spirits have no 'visible' form besides an apparent distortion effect when present in normal reality. However, they can manifest (shapechange) in any form which they please - in this case a Black Dragon.One of the hardest things has been to decide how Mesikammi (with a 'shamanic' reality) interacts with the realities presented by, say, Wyrish Magic and Oronthonian belief.</blockquote>

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