Create something.

Attribute something to it.

Allow it to age.

This is one of the most powerful hyperstitional ways of creation. It must be noted that the most key aspect to this is allow it to age. This implies the double motion of hyperstition in relation to temporality. The further back in time the hyperstition recedes, the greater its potency. This is related to the epistemic situation concerning the created accretion. That is, if I create a stone monument in my garden and say that this is dedicated to Xoth who rules over granite and the star Deneb of the summer triangle. Let’s say I also write a work describing Xoth’s mythology in cryptic words to accompany the work. At the time of making, this project may be thought of as artistically and possibly magickally interesting (depending on whether I am treating this as serious or not), but little else. However as the circumstance around my creating the temple of Xoth retreats inversely the hyperstitional power potentially accretes. The withdrawal of the possibly banal way in which this accretion was formed automatically adds another pneuminous layer: the historical. The historical of course does not necessarily add anything mysterious to things. The historical can be banal, the context determines this. However, when the created entity hints otherworldliness then the historical immediately adds to it the possibility of its having greater mystery by the simple lack of attestation to the contrary. Even quite meticulous records that assert my rationality and even playful nature in creating the temple of Xoth can be withered away by the receding event of its creation.

There are two primary paths to aid this interpretation in this kind of case. One is to assert that the playful rationality attributed to me in fact concealed a true occult fascination. If it was known that I had read such texts then this is extra fuel to this aspect-perception (regardless of what I actually made of them). Xoth can then be reinterpreted as a warped version of some other spirit name. At this juncture the line does assuredly become blurred for of course in Lacanian way I may exactly have travelled the linguistic pneuminous paths to distort the name of a power that on some subconscious level did indeed tap me -though the tapping may have been only psychoanalytic.

This blurring points the way to the second path of reinterpretation of the event. Where the first suggests that I concealed with fiction my true intent by the accretions creation, the second suggests that I acted merely as conduit to a power that I foolishly believed was just a creation of my whim. In this instance the creation is postulated not as the rendering of mother to Xoth but of some other name, yet even further cloaked in time. This being -so the second path says- has commandeered my capacity to channel accretions -which belongs to all NARPs. I became unwitting host to this power and in repeating its ancient desires, forged a small worship place for it. As the sanity of NARPs presupposes that the neurotic accretion (self) is the one which retains control, it is not possible for the NARP to proceed as if it is controlled by an alien accretion. We are always of course negotiating the dominance of the neurotic accretion against many other powers that seek to exercise control over the regional processor (brands, foods etc), however these powers are not often ‘spirits’ exerting such levels of control [as to create them places of worship]. This is the second way of interpreting the event as paranormal intervention -control through the subsconscious by other powers.

The true marvel of the accretions of this nature is then their self fulfilling power -hyperstition. For any investigation into the temple of Xoth (once it has sufficiently retreated in time) will feed the accretion of mystery and generate events of pneuminous interference (synchronicity). The ambiguity of these events has been endlessly gone over herein and labelled ‘agnostic disjunction’. Yet with each interference, the accretions power grows as the circuit of the possibility of Xoth’s reality becomes stronger.

In this informal chat Johns continues his thoughts on the threefold of experience (Heidegger) and the constant conflicts of concepts which create productive difference (Hegel’s dialectic). Johns suggests that the contemporary ‘subject’ is determined by societies power to employ it as yet another object of value within its system of arbitrary value. Johns explains that this operation functions on the false notion of reality as tautological (pragmatist) and the subject as tautological (the subject as tool).

Philosophy can a be tedious business. Repetition of the same matter is often the plat de jour. These recent notes do not alter this pattern. The situation we have here is an interesting one insofar as we have two philosophies that seem to have some potential to overlap. Is it an overlapping or a synthesis (or a struggle)? The repetition is the grinding over the same territory in search of the point of clarity.

The two philosophies in question are the pneuminous accretive theory and the assimilative-neurotic theory. Both notions instantiate autonomy to concepts.  The former by means of the way in which a concept accretes information (pneuma) and (under the strong magickal version) persists in existing as outside of the entities that create and are inhabited by them. The autonomy is pointed to by the phenomenology of synchronicity which suggests rogue pneuminous interference. Assimilation is not derived from occult phenomenology but more by the observation of a endless proliferation of concepts that synthesise with ourselves and with others. The pneuminous theory’s plug in of concept to vector is achieved (in assimilation) by the notion of tautology. This is also the case in accretive theory, the vector is the concept (though it can be taken over by others).  Object (vector) and concept achieve a kind of identity (tautology).

Assimilation is less ontologically restricted insofar as accretive theory is more descriptive of an actual ontology. This though is only true if one chooses a specific aspect (strong (magick obtains) or weak (magick does not obtain)) accretive theory. Any decision one way or the other results in a partial manifestation disclosure (and ontological decision). However remaining agnostic we still note reasonably that accretion takes place. This kind of accretion though must bracket off any ontological commitment. It can only note that information sticks together and note the hugely complex historical nature of these accretions that occur in NAA(assimilation-accretion)RP field. Assimilation likewise can only note the conceptual region’s ability to be plugged into (a bar, a board game, flatpack furniture, a piece of art). Every ontological description is just a further assimilation.

What we must note here is that assimilation can slide into ontological decision when we push a certain agenda too far. The agenda suggested here is that of pneuminous determination i.e. of the concept’s ability to control the NAARP (or not). It is easy to comprehend the NAARP as being purely controlled by the accretion-assimilations (since they are rendered autonomous). The version of this theory that commonly appears in here is that the self is one specific type of  AA (the neurotic accretion-assimilation or NAA) amongst various AAs. In the normal situation the NAA has the appearance of control whereas mental health issues can variously be described as the NAA being controlled by the AAs.

But how much control does the NAA have? Johns’ work sometimes suggests very little. It is this suggestion that can tip assimilation out of its meta potential into a conceptual determinism. The underlying manifestation concerns the nature of the NAA. Every which way you choose you enter an ontological decision.

Is the NAA’s control:

  1. Illusory entirely?
  2. Partially illusory?
  3. Actual?

Every choice entails a different ontological picture. E.g. if 1 then we can say the NAA may not be essentially different from any other AA -it has no more or less control than a table AA. 2 and 3 are compatible with the picture suggested above. The potential actual control of 3 does entail this is how things are only that an NAA could be in actual control. 2 suggests this never possible. Already a fourth possibility appears: that an NAA can be in more or less control at different times.

NPC type theories like this kind of notion by trying to insinuate that most NAARPs are controlled by concepts whilst allocating a sense of control to a specific group (the ones labelling the others). Such groups of course should be aware that factions within the enemy agent group will be thinking similarly about them.


When Lovecraft wrote “To achieve the essence of real externality, whether of time or space or dimension, one must forget that such things as organic life, good and evil, love and hate, and all such local attributes of a negligible and temporary race called mankind, have any existence at all…but when we cross the line to the boundless and hideous unknown – the shadow-haunted Outside– we must remember to leave our humanity and terrestrialism at the threshold” a choice is made. This is not to say it is a bad choice but it has shades of irony to it. A clear facet of a magickal universe is that NARP fields affect the putative externality as mediated through the pneuma. A dark materialism that renders human emotion, concepts and spatio-temporal interpretation as irrelevant curiously eradicates this kind of magickal possibility. Yet of course in such a universe the nature of sorcery is often espoused as true under the auspice of a naturalized-supernaturalism. That is, it implies from other dimensional perspectives these attributes are nothing. Yet if magick obtains (in a sorcery accepting world) then the conceptual and emotion must register as real in the outside (the pneuma can affect the umbra) -that’s how it works.

The choice [of Lovecraft’s] is one of allying the outside with a kind of multidimensional-realism that is entirely indifferent to the affective and cognitive faculties of a kind of NARP (humans). He seems to be committed to a kind of reality in which we are purely material beings with our feelings and thoughts being contained purely within. This means sorcery in such a universe is dislocated from will and rather must be a form of a more realist magick in which symbols, vibrations etc. have intrinsic power. It is through these means that sorcerous interventions are made and not through conceptual readjustments (pneuminous interference). This in turn means that all sorcerous interventions must be made by supplications to entities capable of manipulating human reality or through particular symbols, sounds known to bring specific about effects, as this cannot be achieved by humans themselves.

This agnostic disjunction’s alternative choice is that human affections and concepts do potentially exert some power in the outside. This is the pneuminous chaos-magickally compatible theory commonly discussed herein. When we talk about the outside as the vast cosmic abyss it is interesting to note this kind of double motion. Cosmic horror of the above kind seems to eschew this possibility. But of course it must eschew this possibility in order to preserve the radical sense of impotence in the face of the titanic powers that be it desires. Human magick is replaced by inter-dimensional sorcery (scientifically reproducible). This resistance to human level magick is also a feature of the kind of transcendental realism that the cosmic horror is often metaphorical for. In this materialism also, the affectivity and conceptuality cannot affect the outside.

It is a bizarre consequence of the disjunctional arm: ‘magick obtains’ (in the pneuminous chaos magickal manner) that this makes the universe in some sense less alien -the playing field is more equal. This is not a naïve lack of alterity; the possibility that titanic accretive horrors lie in the unfathomable is still entirely possible. The pneuminous theory though would entail a version of sorcery that seems less restrictive [to the NARP]. That such beings (from the outside) could be restrained by human constructs -because they do have power in the outside- and that interventions can also be made at a more ordinary level of conceptuality without the intervention of entities from the abysmal outside.

All decimal numerologies are agents of one of the three hex circuits, these are derived from the formulae:




Where (n)+ means cross add if greater than 9.

These three formula yield the following respective hex circuits.

(2n)+     1-2-4-8-7-5

(2n-1)+  2-3-5-9-8-6

(2n-2)+  3-4-6-1-9-7

These circuits in turn can map out Gra qabala like structures. In each different structure a different triad of numbers claims special status over the hex circuit.

Attachment-1 - CopyThis in a way is numerological manifestationism. Each circuit and ruling triad would like be the true system yet there is only NARP privileging of different number entities to determine which triad should be treated as dominant. 9’s (in decimal) have the ally of 0, 4 and 7 have their weird alternating connection, which is also powerful for accreting importance. The 2 5 8 triad though is peculiar insofar as no one has as yet used this hex circuit or found cause to privilege it as the dominant one. This in itself makes it intriguing and ripe for being accreted by a new system.

The CEO is not interested in the reality of numerology as such. Its interest extends as a further account of accretion formation. Yet numerology holds a particular mythological connection with regards to the emergence of the pneuminous accretive theory so in this way the numerology is accreted to the theory itself.

In the pre internet world experiments occurred. The experiments were naïve occult engagements. There was one who, out of sight of others, claimed to have been in touch with an entity named Jupiter. A fascination with this entity led to a question that comes from the canon of spirit associations. This question  was ‘what is your number?’. The answer  to this question was unambiguously given as 47. This clue, at the time all taken as naïve occult reality, was investigated further.

47 Synthesis Sigil

Various particular synchronicities aside the most impressive feature of this number was being comprehended not as 47 but more as 4 and 7. An informational interference in the number system demonstrates this pattern. A book on magick in mentioned that ‘the highest form of a number is itself squared and cross added’. Accepting this notion with no reflection on any of the terms, the standard integers were checked. This yielded the following result.




4 (see 2)

5^2=(25)+=7 (see 2)

6^2=(36)+=9 (see 3)

7 (see 2)


9 (see 3)

As can be  noted, this means that numbers 2, 4, 5, 7 all result in an endless cycle of alternating 4 and 7. 3, 6, 9 all become 9 and 1 and 8 are 1.

There were strange half tales at the time. All unverifiable but among them there was a bizarre account of a cult that met in an ordinary house in the local city, that was identifiable on the street due its red curtains. This information was supposedly received through occult means and though these events are all apocryphal, the description of the drapes was quite specific.

Jupiter became more communicative and revealed itself as one of 6 key powers that could be associated with previous pantheons (e.g. Olympians) if need be.

These were:







There were inane communications from these entities and speculations about various rotated forms of the 4 7 synthesis shape that formed the Cerwhol (a kind of home for them). Intimations about a giant night-time and the common ultra-terrestrial like babble. Jupiter was revealed as Elphuisias, which curiously adds up (in the Chaldean system) to 47.

Rotation of 4 7 sigil and Cerewhol formation (bottom)Enter a caption



The question has been raised before as to whether or not the notion of a Narp is tied to a particular manifestation. I think the answer is probably yes, with the caveat that the Narp notion is compatible with more than one manifestation. The Narp notion is certainly against there being an essential subject of any kind. However, under the magick-obtains arm of the agnostic disjunction the Narp is more than simply anti-essentialist in implication, it is something like an anti-essential essentialism or what we might equally call a contingent essence.

To explain this we need to go through the mechanics of pneuminous accretive theory in it is strong form (magick-obtains). This entails that the accretions that have conscious awareness of other accretions (Narps) do not just experience them but are also creating them by a strange doubling process. The idea goes that we have what is called the vector field, which is disclosed by an epoche like action to show the possibility that everything immanent to awareness could be conceived of without the concept (pneuminous accretion) attached to it. We name the regions of the vector field, desk, chair, cup etc (and also pure pneuminous elements but that’s not for here) through their use. If they can fulfil the use they can take the name. The image of the thing coupled with the use, accrete to create the accretion of ‘what the thing looks like’. This forms a kind of contingent archetype in the pneuma. So now there are two levels of pneuma: the vector field (which is like a pure pneuminous potential) and the accretive level where the concept is actually formed. The accretion though, through the Narp, is fed back literally into the vector field which makes the vector actually be that concept. Remember the vector region by itself is nothing. It has capacities to be called something according to the social rules. This says though that the social rules are not just naming vectors they are also constraining them. They make the vector capacity to be a pen more into a pen. The pen accretion is separable from the pen vector. Applying the pen to the pen potential vector makes it more pen like.

Below the vector field is the umbra, the umbra is the constraints of the world, completely unperceivable it is only known through the restraints we experience. The umbratic is largely in charge of the pneuma but there is some movement the other way. This movement is magick. Naming the pen capable vector the ‘pen’ is a magickal act. It’s just that any alteration is invisible as the concept applied to the pen-vector is just supposed to be a description and not an alteration. All it does in this instance is make the pen vector slightly more pen accretion like.

The contingent essence of the Narp is related to the insofar as the Narp is [usually] given a name. The name of the Narp accretes. This is called the self or the Neurotic Accretion. The self is contingent insofar as (preestalished harmony considerations aside) it could have been otherwise, it could have had a different name and it could have had different experiences. However the above mechanics of pneuma dictate that the name of the Narp is not just a use term. The name of the Narp has an accretion built around it which inhabits the vector (the regional processor). This means that the social interpretation of a Narp as a named entity forms an accretion that is fed back into the vector and makes the vector more like the accretion. The NA is formed from its self-perception and from the other Narp’s perception. The negotiation between these powers (varying in different Narp-Narp relations) results in an NA which is taken to be real and in some sense necessary. Indeed in a common understanding of mental health we do experience a relatively coherent sense of self (and incoherent coherence). The negotiation between the NA itself and external Narps will have the same effect as in the pen case. A certain agreement about what the NA is like will be established and this accreted concept will be fed back onto it to actually constrain it to the perceptions that come from itself and the external Narps. This bound NA of being a certain kind is the sense of ‘who I am’, apparently satisfying and potentially feeling like a discovery of ‘me’ but actually completely contingent.

The magick-obtains arm would dictate that, whilst this is contingent it is also to many intents and purposes as real as any soul theory.The NA is a spirit in a RP, it can exit the RP under certain circumstances and potentially even survive the death of the RP, though it has been formed thoroughly by the relation to the RP -an as such will usually have the image of the RP in its make-up. This notion does of course raise the potential of a contingent kind of reincarnation. A kind that might happen accidentally by a fully formed NA occupying a new RP rather than the ordinary process of a new NA being formed. Clearly this is speculation, though it follows the logic of the magick-obtains arm without committing to any particular magickal system/ontology.

The accretive theory in its strong form (agnostic disjunction: magick-obtains side) would give us a notion of art in which a) there exists the incoherent art-accretion and b) that the vector that is interpreted as art is imbued literally with the pneuma that the creator (artist) pours into the vector. There is a sense in here that the spiritual sense that Hegel speaks of regarding the Greek experience of the sculpture as spiritual can be reconstituted by this theory. Not in an identical sense but in a sense that seems related. That is, if the pneuminous world can be thought of as plugging into a restraining umbratic (as mediated by the vector field) and if we concede (owing to the magickal interpretation here understood as the ability of the pneuma to affect the umbra -the application of a concept to a vector that would not ordinarily take it) then the pneuminous form shimmers with a literal life of its own. The sculpture of the God is absolutely the God, we perceive the accretion directly.

Art putatively devoid of this characteristic may seem representational, in a sense it is so (there is an assimilation-accretion of representation) however if the accretive theory is held to, then many forms of life can be easily viewed as living spirit (pneuma). The representational image is literally attached to that which it represents -like an inadvertent piece of sympathetic magick. From umbratic restraint, to vector, to pneuma, the connection (in this manifestation) is not illusory but absolutely necessary and potentially potent. We see the accretion directly, the image is the accretion which through fine threads of pneuma is tied back to some distant vector, imprinted in turn by the Narp who engendered it (the artist). Such a theory does of course entail not necessarily that there is a correct interpretation of the work but there is the artist’s interpretation and it does dwell on in the work as a force, a central element of the accretive structure.

What of art of the imagination? Art of the imagination is the pure pneuminous form dragged to umbratic restraint. Vectors assembled and imprinted with pneuminous power. The work as forged in the Narp’s pure pneuminous manipulations, once set down is the accretion bound. This binding is also it’s escape into a wider field. For whilst any accretion may float freely of a particular Narp, when they do they warp and shift as they go, never landing the same twice. Once the work is restrained, other Narps may see it and thus it accretes to their accretions and from their interpretations. In this way the accretion proliferates, exists in the different Narp-fields as that art work, with that name, free to manifest in idle thought, dream and beyond.

Yet of course this is true of everything. All simple things: tables, pens, tupperware pots and cups, are pneuminous forms imprinted upon suitable vectors. They too are alive with pneuma. The difference is precisely in the way the pneuma is seen. The mundanity of the thing is too an pneuminous structure. If we are told this was once a wizard’s pen, maybe we would look upon it differently, we might accrete this wizard to the pen and treat the item quite differently (if it were true the wizard’s imprint would be on the pen whether we liked it or not).

This specialness is true of art. Art is interpreted as art. A creation with an excess well beyond any financial or practical aspect. Art needs engaging with as art. I say ‘this is my art’ and you look at it thusly. Many forms of it are easily perceivable as such. The vectors take the art accretion. Yet since the last century it has been noticed that one may apply the art accretion to a vector that would not ordinarily take it (Duchamp, found objects etc). As if a spell was cast (which it was) the artist says ‘and now this is art’ and by this action the art accretion is attached to it, and thus it is art, for the accretion is literally now in it. But art is not magick as such. This is the difference. Magick intends to affect the vector/umbra. Art, using restraint, arranges the pneuma in such a way that whilst restrained, the restraint fades away, it emphasises the pureness of the pneuminous accretion.

And it seems from here it must possible -as has been noted- that we might take this escaped art accretion and attach as and when we will to whatever we wish. Taking Hegelian spiritual succour from all manner of arrangements of things on our travels. Such a final dissemination of the accretion represents in a sense a true end of art whereby the perception of anything with the correct aspect flip plugs into the art accretion and renders it as this pure image like spectacle, suddenly lifted from its actual home. Art becomes a category of perception.

Whilst it is possible that the work of the best artist in this sense is forced to compete with the creations of the world around us, what is still also true is that the artist themselves as a kind of Narp, will persist. Some Narps are vectors that we aptly apply the concept artist to and some Narps may try to summon the concept of artist to themselves by magick (though it suits them not).

What am I assimilating?
What is assimilating me?

What does this mean?

In the first person phenomenological conscious register that we accept, we can divide thinking into two directions: the first is a kind of Heideggerian notion: what is our thinking directed towards? Why do these thoughts have special purchase for me? The second direction is the awareness that consciousness flows through me hence I am in a sense in the middle of thinking; I am already affirming a train or mode of thought when I am thinking; if I am worried about my friend Emma I have to ask skeptically what the value of emma means, whether she is indeed an object for this thinking etc.

Note that these two directional ways of thinking do not deal directly with the problem of an external world or even a substantial self. This bracketing is hence phenomenological in character. The questioning is Wittgensteinian in style also because any metaphysical nominalism of a realm beyond the human or an external real world is simply characterised as whether such content can be mobilised within the sphere of assimilation (within a sphere of meaning and use). Assimilation is only ever charting the developments or unfoldings of meaning as use through tracking the processes that such meanings and uses disclose in first person consciousness.

To be assimilated by thoughts is somewhat the standard in philosophical discourse since Wittgenstein, Heidegger and others (conceptual shot-through-ness). However, to assimilate thought is less acceptable. In the act of thinking – similar to the appropriation of thinking – it is not so much the content of the thought itself (content qua content) but rather why or how such content of thought finds form, meaning and use through the ‘subjects’ ownership of that thought. This at first may sound simple; thought is made meaningful when a subject uses it to her/his advantage. Yet it is not always for our advantage (sometime it is to our detriment like the neurotic).

Also we cannot separate the subject from the thought itself; there is no cause to do this philosophically. Instead we have an immanence whereby all our thoughts already seem to be formed as ours whether we want or acknowledge such. We soon find that there is no character of thought that is not always already complicit in an act of becoming actual. When we say becoming actual we do not wholly mean in a Deleuzian sense. What we mean is more quasi-psychological; thought needs to involve itself in a mechanism (the subject) whereby it brings about a meaning and use at the same time as it exists. Thoughts have to be assimilated, accretions have to have information actively charged within themselves. This could be an argument for an absolute relativism; every thought necessarily must relate to another thought or the trajectory that it itself has hypostatised. There is a nice wink to Freestone here as this suggests that any thought about something outside of thought is itself carnated with an active use or potential to it (returning itself back to the dynamics of assimilation (or accretion)). Yet not all assimilations have to have direct contact with another. The sensuous experiences of the qualities black, red or rough only have to relate to each other by contiguity (or conjunctive synthesis) through the assemblage of my own mind; they do not actually relate anymore than I relate to Neptune.

This is where the theory of the narp comes in (neurotic accretion regional processor). The narp is always in the face of at least one disjunction; the belief in the assimilation (the belief that I am interacting with a world where the thoughts in my head have purchase in or towards a reality) OR the refusal of it. Either way, the assimilation will take what it can get hold of. Notice that believing in the assimilation does not necessarily mean believing in a solid-world or a reciprocal world, it only means that the subject believes in the process of meaning-as-use.

When we accept assimilations of thought and its effect upon objects and such we then rely less on the initial impetus of the assimilative thought and more on the nominated objects whos job it is to reflect such thoughts back to us (‘accretions’ in my terminology). ‘Objects’ become pointers for concepts, caricatures of concepts that almost always need developing, reworking/re-assimilating.

Can these pointers affect other pointers? In other words can quasi-autonomous signs (or objects) affect each other? The question has already in a sense been answered; if the idea (the assimilation) has been made whereby such could be the case then things will appear to function through that belief.

This philosophy leaves space for a myriad of phenomena even though it initially is split into the two dynamic poles I stated at the beginning of this text. What if a prior assimilation still feels worthy of meaning when an individual or society has deemed it redundant?

Touching an object (i.e interacting with assimilations and further assimilating) is like playing with fire. At the peripheries of the object the assimilation will transcend it. Meaning-as-use- now has no need for its ‘physical’ restraint and can signify to the subject in horrific ways (the neurotic). Don’t forget – the mind ‘itself’ is meant to be assimilated as an ‘object’ yet its assimilative qualities always far outstretch it!!!!!

“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.