“As for P, well P was a different matter. P was in a position to acknowledge -better than myself probably- the strangeness of the event, yet he seemed oblivious to the potential moral content. Q’s disappearnce was for him, a source of fascination, yet so great was this fascination that it eclipsed all other sense in his head, even senses pertinent to his own occult inquiry, thus again, in this sense also Q. was utterly gone.”
The notion increasingly presses that the titular agnostic disjunction may be the disjunction that colours all manifestations (ontological decisions). This clearly needs seriously thinking through but it seems a promising corridor. The claim possibly sounds extreme because of the usage of the term magick. In fairness this could be extreme as pneuminous manifestations go all the way up to the strangest cryptid encounter (and down to the simple synchronicity).
The disjunction is disclosed on the interpretation of the encounter. Does it actually seem to entail an alteration in the structure of the seemingly solid externality or doesn’t it? This externality is either inert to the conceptual overlay (pneuma) or it isn’t. In the occult event the externality seems breached by the pneuma, but the interpretation may draw it back into something commensurate with the solid externality -illusion, hallucination, confirmation bias.
In the Narp the different assimilation-accretions compete to take control of this space. This is difficult to move freely beyond because the nature of the Narp is also agnostic disjunctive: Is there an actual whole self or are there just the competing assimilation-accretions? What even would this difference look like?
In fact the latter entails the former insofar as the name of the Narp forms the centre around which the pneuminous structure accretes. This name-accretion is what we usually call the self, as such it is just one more assimilation-accretion in the Narp, except that in what we call psychological health, it is the dominant one (the neurotic accretion from the term NARP). The first arm of the disjunction on the Narp nature does not mean this. It rather suggests a real self somehow independent of the name. There are no doubt various shades of these but the basic real self or contingent self disjunction is primordial to the problem.
Now neither arm of contingent self/real self does not ally itself necessarily with either arm of magick obtains/does not obtain, rather it discloses these options:
i) Real self-Magick obtains
ii) Real self-Magick does not obtain
iii) Contingent self-Magick obtains
iv) Contingent self-Magick does not obtain
i) The sense of (i) is difficult as of magick entails that information affects what it overlays, we cannot have a self that resists pneuminous interaction (claims itself to be apart from it). It is true that one could define magick such that it only affected reality outside of the self and one might also define the self as the higher self (the ensouled ontologies also feature here). In this sense it is possible to rescue (i). It is however minimally the most untenable of the manifestations.
ii) Is a situation a lot of people identify with. The self is real but our concepts do not affect the externality. It is difficult to make sense of this insofar as a rigid self is always difficult to justify -it is hard to see how any kind of self is inert to our interactions with it (without defining it out of harms way). However it has a coherence for people’s beliefs insofar as the solid external reality is reflected by a similar inward picture.
iii) This is the chaos magickal world commensurate with the philosophy described herein generally. The self is an assimilation-accretion and the possibility of the various assimilation-accretions linking up to make the externality change are actual.
iv) Describes a very rational understanding of the world. Pneuma cannot restructure reality but the self is recognised as contingent. As such assimilation-accretions happen but only at psychological level.
It will be noted in this that there are more manifestations lurking that have not yet been uncovered. The situation is constantly being referred to as one of a Narp conceptually comprehending an externality. This is of course what it looks like yet this situation itself is fraught by manifestationist decision. There may be no actual externality. The whole thing might be nothing but Berklean idea without even a God to prop it up. Of course this kind of idealism is difficult -a pure pneuma with no umbra- because nothing then is given to determine why the world looks like one thing and not another and why it hangs together so well. It is however perfectly functional with magick, which now is not a conceptual overlay overpowering an umbratic but just restructuring of the information. This does also leaves the problem of within the pure idealism there are solid ideas and unsolid ones yet one can however posit this kind of idealism without actually having to explain its mechanics. It is a manifestation and one requires no externality that exists at all without the Narp. This pure idealism must also have its non-magickal opposite. This would be a situation of pure ideality which nevertheless is completely solid. In this manifestation, if it were possible to peek round the curtain one would see there was literally nothing outside of the Narp-field (presumably other aware beings too) yet within it it held together in an absolute consistency in which the idea world was not swayed by the ideas in each Narp. It is always interesting to note that such a pure idealism cannot extirpate the phantasy of the umbratic. Of course the idealism looks extremely untenable anyway but even from within one would still come up with the notion of what is there outside the Narp-field. The idealism must be raised as a manifestation though its agents are few and far between. It just needs noting as the means by which the externality may be rendered incoherent.
This incoherent idealism supplies the reinforcing clue to our starting point. The notion is that each ontology is not a singular ontology, but rather each is a manifestation but must also be bifurcated into its magick obtains/magick does not obtain disjunctive forms. This raises the possibility of other non-pneuminous magickal conceptions. For example transcendental realist/magick-obtains might invoke a completely different condition of possibility [for magick], a picture that might look more like a Harmanian occasionalism.