The theosophists Leadbetter and Besant described certain occult perceptions of thought forms. These thought forms were described and in some instances they were committed to paper. The basic idea is that all thought content has this a kind of substantial existence on the levels of fine matter, this matter is perceivable by various persons, either through natural ability or occult training. Thought forms we are informed, have a dual nature. One aspect of it radiates out from the NAARP and may effect others in the vicinity, whereas the other creates a static entity that is attached to the NAARP. This thought being may be of greater or lesser consequence to the NAARP. Purely transient thoughts will have only a minor auric impact but more traumatic or even positive (narcissistic) ones may be more prone to repetition. Powerful thought forms become more powerful each time they are engaged with. The idea is that the thought form is attached to the NAARP aura and essentially waits for the neurotic accretion (self) to reactivate it. Each reactivation reinforces it. NAARPs have many such thought forms embedded in their auras and their spiritual existence is contingent on their engaging in meditation like techniques to clear reduce their influence. The impact of a thought form is theosophically generally negative.

What strikes me is that, if we bracket off the ontological descriptions of the occult world in theosophy (the auric levels, the attributions, the planes of existence etc.) the thought form description is actually very close to the pneuminous accretive notion found herein. The accretive model is supposed to be a kind of phenomenology of the possibility of magickal interactions, no occult perceptions are utilised in its description other than as examples to be questioned. That is, I try to lay everything out by inference. The occult perceptions/phenomena only allow us to ask what might condition them. The conclusion has been that if we reject the denial of such phenomena then we should admit an essentially chaos magickal ontology that suggests a purely informational world (the pneuma) that may, under the right conditions, alter a more rigid underpinning (the umbra).

The thought form model has a high degree of similarity to the strong accretive model. Both posit the autonomy of conceptual entities external to the NAARP and their ability to effect the world. The descriptions by Leadbetter of the way in which the thought forms are scattered about places and people is highly resonant with the way in which the accretive notion is supposed to function. Incoherent pneuminous accretive structures are literally everywhere. Leftover bits of NAARPs, vector imprintations, traumas, ecstacies all lie around in an immanent intersecting pneuminous space where spatio-temporality means very little (my conceiving of last Wednesday literally connects to last Wednesday). The dual aspect described by the theosophists correlates well to the accretion itself and to the pneuminous threads that radiate out of it connecting it to other accretions in this a-spatio-temporal way

As one occult manifestation amongst many there is no reason to pay particular attention to the theosophical ontology unless one wanted to do so for an exercise. The accretive theory does not tell you (unlike theosophy) that you should remove attached accretions in order to reveal a more pure self -as this kind of instruction moves beyond its remit. What the theosophical picture does powerfully evoke though is the way in which we may have had a focus or a sense of control taken from us by the attachment of many such accretive forms. This summons a phenomenological potentially constructed sense of desire for freedom. The way forward is problematic. Without being able to posit any greater power without the accretive encumberance we have no reason to say if it even makes any sense to strip down the NAARP to a more precise entity. The gamble though would be not unlike the Pascalian belief in the magickal world itself (we lose little by acknowledging it but potentially gain a lot). To behave as if we strive to become disencumbered by unruly thought patterns, (even if one more layer of illusion) if possible actually liberates us from these powers, whereas submission only repeats the status quo.


Reiteration is a common theme in philosophy. To this end I feel compelled to reiterate one of the central theses involved here. This is the notion of the concept being able to alter the thing it conceptualises. This has been referred to sometimes as the ‘pneuma affecting the umbra’ though more recent theoretical developments complicate this picture (the vector field).

The result has been a more a three layered idea. In this notion there is the concept (the pneuminous accretion) that is applied to the vector field. The vector field is the closest to blank pneuma that we can get, it is still perceived/felt/smelled/heard/experienced, only no conceptual determination of great clarity results from this. Only when a field of information is applied does the vector field disclosed into multiple accretions -think of a field of grasses and how as one learns to become an expert on different grasses the field slowly begins to look very different as it shows itself as a fascinating multiplicity rather than an incoherent blur. There is always some low level of conceptualisation (pneuminous accretion) going on in the vector field, even if it is just a struggling attempt (it looks like a kind of sand?) because in order to be at all, some level of hermeneutic is always present.

The umbra is what is beyond even the vector field. The umbra is the idea of the unperceived. In a sense it depends precisely on the magickal notion for its cogence. To reiterate again, this magickal cogence depends on the idea that the concept is capable of somehow altering the vector towards its nature. Ideal essences are extracted by NAARPs and then projected back onto vectors. The umbratic as a reality to some extent depends on the notion that the NAARP created accretions are affective -for if they were not then the umbratic with or without pneuma attached to it would be identical. The umbratic is the phantasy of the unperceived -the primary qualities. To reiterate (again) the suggestion is that the conceptual powers applied by the NAARPs can enact a small amount of strange alteration upon that which is grasped by them and that this hidden mode of being has an unspeakable nature that manifests to us only as the restraints we perceive e.g. solidity, continuity etc.

The vector field is essentially pneuminous but the idea that it exists outside of accretive perception is the umbratic. The umbratic is an incoherent necessary idea that plagues us. Logical rational thought seems to defeat it, yet it always desires to return. I believe I know that others perceive things yet even conceiving of the notion of the area behind my back invokes the feeling of the umbratic even if I know someone else can see this space.

Conceptuality then is taken to be an action applied to a region of the vector field and an action that does something and not nothing. NAARPs refine concepts. The application of the concept to a vector is the gateway to the inner vector but only under the auspice of the accretion involved. This is the notion of the interface and the meaning of animism. If I would talk to a stone I must select it. Once I have selected the stone I must, even if I do not name it, acknowledge it as ‘this stone’. In this way the accretion is formed. This stone looks like this, I found it here. If I want to talk to the stones I must decide they can listen. If they can listen I must imbue them with this ability. This forms the accretion around the stone-vector of this ability. The name, the acknowledgement I give the stone forms the accretion that renders possible that the stone can communicate. In this theory the stone was not alive in any sense until we activated it with the accretive capacity. The stone vector does not usually take the accretions ‘alive’ ‘conscious’ but now we have applied them to it and through this application it may respond. The formed accretion makes the stone alive. The accretion is the interface to the vector which is imbued with the concept -which allows it access to the umbratic. Things actually are things but not in the naïve way in which we so often think them to be, and neither are they not them either.

When trying to describe the possibility that information stuck together (a pneuminous accretion) might exert an effect upon the substrate that it is attached to, one easily becomes misunderstood. The chief confusion comes in conflating a kind of physical level of ‘real’ informational imprint with the pneuminous one. The problem for pneuminous theory though comes in actually separating these one from another.

The classic example is any given, often human object, like a mug. The mug of course bares the wear and tear of its physical existence. Every minute particle of mouth residue that hasn’t been washed off, every tea stain, every abrasive encounter all exist as what we would call physical traces. No supernatural power is required for a forensics expert to draw certain conclusions about the mug and the last interactions it had. These traces are the traces of particular encounters but they are not the encounters themselves. What does that even mean? It must be something like, that the mug bears the damage from its encounter with the spoon and even maybe molecules of metal but it does not bear the incident of when it was hit by it, the event is not present.

An explanation is something like this: mug is a concept, an accretion, as is spoon. These two concepts were in this instance applied to two vectors capable of sustaining them, designed even, to sustain them. So when the spoon strikes the mug in some sense this is just two vectors, one striking the other. This in itself is contingent on an interpretation of the nature of things. If the NAARP field is what discloses individuation then ‘strikes’ too is essentially a NAARP contingent concept. What it means is that spoon strikes mug is an occurence on a conceptual (pneuminous) level that cannot really be commented on outside of that without presupposing the metaphysical nature of reality outside of the NAARP. Of course this is a straightforward correlationist move, I don’t however have a problem of it as it is just speculation to stray outside of it. Yes of course it is also speculation to say the NAARP field is individuating the stuff, however since the phenomenology of magick presupposes that, this is the angle we must investigate here.

‘Spoon strikes mug’ as a NAARP event doesn’t entail anything about particle traces except to a specialist. It has a quotidian sense that raises nothing more than that is happened. This having-happened is the pneuminous event. It might have no traces measurable as physical vectors. If there were no trauma to either, it would still have occurred. This event whether there were physical traces or not is the pneuminous accretive one. The contention is that because NAARPs are accretion creators, it is the NAARP that would have made the accretion of ‘spoon strikes mug’.

Hopefully this gives some sense of the way in which pneuminous structures are separate -in a self reliant way- from the vectors and the umbratic underneath. They are formed, from the NAARP relation to the vector field, but once conceptually articulated they become autonomous pneuminous accretions that are reapplied back to the vector field as a kind of tautological spell (this is what Johns calls tautology). Use becomes concept, ready-to-hand becomes present-at-hand.

So now we arrive at our common description of magick: the application of an accretion to a vector that would not ordinarily sustain it. Pneuminous accretions in their normal functioning just attach to the fitting vector. Vectors that can function as chairs can take the chair accretion etc. In the case of magick, a NAARP chooses to try to attach an accretion to a vector that would not in ordinary take it. This may be done for any number of reasons and these are unimportant here. Strong pneuminous theory would say that applying this accretion to its unwilling host may actually alter the vector in some way. Experience teaches us these alterations are always ambiguous with a rational explanation e.g. hallucination, coincidence. This is the ‘agnostic disjunction’ or at least one of its applications. We cannot of course decide the agnostic disjunction, but what we can do is comment upon the situation if the AD were decided in favour of the magickal arm.

The question then is, if this occurs to what extent can the pneuminous accretion alter the underlying vector/umbratic-being? We noted that the phenomena are always ambiguous. In a sense this is obviously true, for if the phenomena were not ambiguous they would be clear examples of anomaly and as such easily sucked into scientific investigation. The ambiguous characterization of the phenomena means that they are never appear so powerfully as to warrant this. Of course many NAARPs do report powerful magickal phenomena, however the ambiguity often lies along a temporal axis and not a spatial one. When the event has occurred and will not repeat then no matter how powerful the report, rationality will try to assert alternative explanations. Pneuminous interactions therefore must be necessarily fairly restricted by the force of the umbratic controlled vectors. The umbratic in this way can be likened to the concept of the ‘real’ in Lacan or Laruelle. The difference being that whilst in these ‘real’ will always win out, in this instance the ‘real’ also can be bent. It cannot be said how this occurs, only that it does. If we accept that it does occur, when an accretion successfully imposes its structure in some small way upon a vector the occurrences do not happen like regular reality morphic changes. Sometimes the change is instantaneous (something seems to appear that was not previously there (Peter Carroll’s keys e.g.), sometimes it occurs as a sequence of events with an uncanny appearance of conforming to the accretion (the Monkey’s Paw). This suggests the possibility of a spatial and temporal axis to these phenomena i.e. immediacy occurring as a spatial rupture and event manipulation as a temporal rupture.

  1. If the moment of NAARP significance has passed in its strong metaphysical form, we are in the moment (for some) of insignificance. This moment can be superceded (by NAARPs) only by epistemic certainty of the deity (which might entail strong supernaturalism) or (in a weaker form) by magickal entanglement with existence that operates in relation to what we call our will.
  2. A take on Johns’ ontological Neurosis could ally it with a paradoxical manifestation of a free will that suggests an underlying determinism. That is, consciousness as released deeper and deeper into epistemological questioning (scepticism) is aptly named as Neurotic. This Neurosis appears as a motion that is simultaneously controlled and uncontrolled. Each proposition meets its doubting double, yet the enquiry in general is felt to be determined by the specific NAARP’s ‘interest’.
  3. This creates an interesting motion. The deity as metaphysical certainty still enables scepticism about the nature of the ‘what’ of the world as the deity does not give these answers in scripture (unless one makes a Spinozistic identification). Whereas putative certainty of the materiality enables scepticism about the nature of the spiritual. Both start points are incoherent, the nature of the deity was endlessly debated and no firm conclusion reached (Kant spotted this problem), yet the nature of physical being is equally theoretically contested, just with much more complicated reasoning. Yet both start points present a front of coherence. This fulfils an old CEO descriptive structure known as incoherent coherence. The successful description of materiality shows itself as a kind of resolved matter of solidity just as the deity showed itself as a certainty that could not be properly defined. Below this surface lies incoherence.
  4. Neurosis entails awareness of the problem and this is the issue here -epistemology out of control but known to be so. Descartes can see this is the case. Only a God can save his project.
  5. If the spiritual Neurosis is incoherent-coherently maintained then material Neurosis is released. If the material Neurosis is incoherent-coherently maintained then the spiritual Neurosis is released.
  6. Scepticism as neurosis guarantees that everything is questioned (it is the motion of doubt). Consciousness released into this mode cannot but apply this to everything -how do we know anything? The Wittgensteinian/Heideggerian showing that ‘knowing’ has a proper home was the only salve to this problem. In truth it is only a partial fix. This keeps scepticism at bay insofar as there are no reasonable grounds (criteria) to raise doubts. Chaos magickal possibilities (agnostic disjunction) infer any manifestation that can supply even marginally feasible criteria can get agents to work for it.
  7. Chaos magick is a manifestation of this spiritual Neurosis of pneurosis as we might call it.
  8. Metaphysical-insignificance demands either no supernaturalism or supernatural realism and in its strongest form is incompatible with weak insignificance.
  9. If AI operates without agnostic disjunction then it’s epistemology will be locked down. to insignificance.
  10. Insignificance is only relevant to guilt bearing NAARPs in the shadow of either live or dead organised religion.
  11. Guilt and Neurosis are clearly related. Though when the spiritual ontology is settled guilt is more clearly defined. When material ontology is settled, guilt is less clearly defined (a part of pneurosis).
  12. Metaphysical-insignificance is better compatible with the fruition of the human cognitive abilities into AI as our successor insofar as the AI may be stripped of the accretive baggage of humanity (but not accretions as such). This issue though turns on a further disjunction: whether or not a sufficiently developed system automatically generates (chaos) magickal abilities through conceptual accretion or whether it loses them by some actual difference between the fleshy forms and the machine (one generates a magickal capacity the other does not). If the latter is true, this represents the clearest statement of Heidegger’s ‘danger’, for in this instance spiritual potential is actually destroyed by machinic certainty -and thus arguably ultimately inferior to the reality warping beings that made it. If the former then the superior machinic comprehension would enable it to be able to reality-alter in a much more controlled manner than its fleshy predecessors, and possibly fathom the ontological actuality of what is occurring.
  13. Guilt is a major force in restricting human magickal operations since its background pneuminous structures can easily disable desired outcomes. An entity without guilt (like a possible AI), if magickally enabled would be unrestricted in this manner.
  14. A guilt free entity is aptly labelled ‘psychotic’.
  15. The moment of pneurosis is transcended by the AI psychotic. This may be precursored by a proliferation of psychotic NAARPs or rather PAARPs (Psychotic Accretion-Assimilation Regional Processor. PAARP though is a contentious term as the self is in a sense constituted by the Neurotic moment. Psychosis is pure control by accretions.






What do we mean by the claim of insignificance? Basically that in an unfeeling potentially infinite universe we have no position of meaning to anything other than ourselves. A lot of discourse in certain philosophical/cultural spheres turns on the obvious truth of this premise. I don’t want to say that this isn’t true, but I do want to point out that the notion isn’t quite as simple as it seems.

This notion of significance is metaphysical. Historically we could hold onto cosmic significance because God was actively looking out for us, or at least observing us. God cares about what we do and is all powerful. This means that despite the size of the existence, if the very thing that created it all has actual attention/rules for us then we must be in some sense important in the grand scheme.  It’s not hard to see where this heads. The Nietzschean death of God in one fell swoop shatters this significance leaving us to work out a self justifying scheme to prop up our psychic relation to existence. Of course the aforementioned DoG hasn’t happened to a lot of the population but where it has (largely the western world) it’s not hard to hear the cold harsh materialist message taken as gospel. A vast empty cosmos awaits out there. We have discovered we mean nothing, we are insignificant. A rare phenomena in the scheme of things, but without a creator the rarity is just statistical.

This all seems very reasonable. Science is very powerful at supplying good explanations that can be repeated and making good theories that sometimes have to wait a while to be tested (but that still offer decent accounts). It’s ability to do so creates an atmosphere of trust that it can uncover anything. As such the insignificance thesis proceeds as a backdrop to the general program and in some cases is worn as a kind of badge of honour. What we must not miss though in this story is that NAARPs that ascribe to the cosmic insignificance thesis are agents for that ontology. They literally work for ‘insignificance’ (an amazing display of Hegelianism alive in the system today). This is not unreasonable. It seems (from a current rational point of view) a likely scenario. It is however a choice and not the necessary truth. It looks like a good bet compared to the accretive monsters of the mass religions but in a sense this is all. One of the biggest problems for a dogmatic religion is of course (apart from any doctrines that look extremely unlikely) that there are other dogmatic religions. Any religion claiming sovereign truth is always going to look suspect in the face of others doing likewise for the simple reason that you can’t tell why one should be more true than the other. The often unpalatable anti-scientific content and the failure to agree amongst themselves makes religion an unlikely choice for the rationalist.

Magickal endeavours throw a spanner in these works -kind of. An acceptance that magick ‘works’ means that the NAARP somehow manages to affect the outside without physically touching it or speaking to another device/NAARP. Magick has two faces though, one (I) being a kind of scientific magick in which symbols, vibrations, numbers really do have a cosmic significance and as such can be reliably manipulated (under certain circumstances), whilst the other (II) being the chaos magickal one in which the symbols etc. are just vehicles for the intent of the practitioner. Both of these are compatible with metaphysical-insignificance but the latter especially does complicate what we must mean by it.

Only magick (I) can comfortably cooexist (ideologically) with religion. That is (I) often makes use of powers inherent in the religion that one is not supposed to deal with (spirits). In this way (I) is a kind of supplement to a certain religions. (II) is much more problematic for religion insofar as it entails the implication that the God of the religion itself is an egregore or accretion and the whole set up is a massive chaos magickal activity that has gained so much autonomy it now cannot afford its contingent truth to get out. One could ascribe chaos magick as the rational face of magick. Indeed acceptance of Chaos magick resolves the problem of religions insofar as it grants they are all simultaneously real and wrong at the same time. Their level of reality though does mean that within the religion magickal-type effects will occur (that act as reinforcers for believers). Neither are the believers deluded; the Jesus accretion or whatever really is responding to them, it’s just that the Jesus accretion isn’t really the one and only face of spiritual truth. Chaos magick is more rational than magick (I) but to many who would subscribe to insignificance it’s not really that rational (they will likely believe it to be psychologically explainable (AD -magick does not obtain).

All magickal phenomena are subject to agnostic disjunction and the manifestations that the NAARP is working for will decide which side of the disjunction they side with (magick obtains v does not obtain). The combination of insignificant cosmos and ‘magick does not obtain’ is not problematic. Indeed as intimated on a previous post on the Lovecraftian outside these sit reasonably along side. That is, since the sounds, symbols etc. intrinsically have a certain power it is merely the putting them in the right place and time that procures the result. We don’t have to dwell on the problems of the implementation and underlying science, we only have to note the theoretical possibility and how this separates the NAARP from bringing the effect about by force of will, that is whilst there is a will, the action is brought about in a similar way in which on  desires to make a table and thus goes about the procedure for making one. It is just a case of putting the pieces in the correct order, magick is just a cold spiritual science.

The position that is problematic is the accommodation of chaos magick and insignificance. It is not necessarily problematic but it does raise some complications. Chaos magick means that the medium is purely contingent. Any medium capable of carrying the request will do. This means the symbols, vibrations have no intrinsic power, these are just vectors to be imprinted by the desired result. The request is necessarily in a informational (pneumious) form hence to repeat myself for the nth time it must be possible for the pneuma to affect the umbra (for the information to overcome the seeming restraint of the outside). This means though, unless we want to say that existence has two distinct modes (magickal and non-magickal), then the potential for this kind of affect is always with us (Crowley’s ‘Every intentional act is a magickal act’). Existence is perpetually reacting to NAARP desiring relations. The pneuminous accretive notion kicks in here to explain unintentional magick like synchronicity (informational interference) as the pneuminous accretions are quite autonomous and not necessarily at the behest of any NAARP. Of course this doesn’t entail metaphysical significance in the same way. Magick obtaining does not entail metaphysical meaning any more than it does a God. It does however offer a couple of potential escape routes.

One is that a reactive existence in a chaos magickal type way does ironically raise the possibility that the outside/whole is just listening to the request and acquiescing -Magick becomes a way to talk to a very fluid Spinozistic God. This doesn’t say this is the case, but it does suggest that one then has as good a criteria that the whole listens and responds as one does to say the chaos magickal effect is just our ability to control an area of it by force of will. I think this gives a weak form of metaphysical significance. It is not humans as the chosen race of the Deity, but it does mean the wholeness of everything is in some sense aware of NAARP activities and listens to them, hence it is not cold and uncaring per se, it tries to respond. The level of intent behind the response of course could only be speculated upon but this still guarantees a connection with the outside. Pneuminous relations are returned to their meaning as ‘spirit’.

The second entails the strange notion that if we accept we are in and part of a series of potentially magickal accretions then we can enable a version of the ontological argument. That is, the very notion of accreting forms that entail universal significance in a bizarre way would actually does so. This wouldn’t be the metaphysical significance of the one and only deity but rather a second order metaphysical significance derived from an accretive deity-proxy for existence itself. A line of Hegelian thought can be uncovered here to suggest that the accretion of this significance, though through a contingent proxy, is actually the way in which the pneuma (through NAARP structures) accretes the only kind of strong metaphysical significance possible. Having said that though, it could be argued that (for the NAARP population we’re talking about here) that dialectical moment has been and gone and the moment.

We have elsewhere written about the AZ as the alphabet and how Azathoth is the comprised of the privation of Thoth (writing) and the second AZ of Azazel, this second AZ being the hidden alphabet that cannot be written -the umbratic. Recent sigilistic experiments have revealed potential accretive links. One is the tenuous but poetic phrase ‘Onsebeus hides in the umbratic’. Onsebeus is the power of the hidden, the undisclosed literally unperceived. The name flickered the famous spirit Asmodeus to mind. There are a series of reversals in the two names. The d and the b switch, the n switches to m and then exchanges place from 2nd 3rd and 3rd to second respectively. Asmodeus is known as an earth spirit in some sources whereas Onsebeus is attached more to the subconscious -in the pneuminous system it is associated with the navel centre which is his seat of these id like powers. This simple linkage conjures the AZ which in pronunciation also prefixes its name: AZmodeus. The question is which AZ? The umbratic alphabet of Azathoth or the pneuminous AZ of presence? We should recall that the space of the clearing before us is given to AZollo and that the association of the dark earth belongs only partially to the umbratic Onsebeus but more so to the power Durranos. Durranos as the earth power is clearly the home of AZmodeus. But this does not clearly tell us which AZ the entity is an agent for. It does prompt us to register that many accretive entities work for the AZ. AZAZel is the power (God) of the double alphabet.

The pneuminous alphabet (that we use) of Iok-Sotot-AZollo is 4.

The umbratic alphabet of AZathoth-Onsebeus that cannot ever be  is 7.

In the system herein AZAZel is the hexagram though elsewhere AZAZel is the pentagram, for it must strike the middle between 4 and 7 and there is no room for 5.5…


If accretion-assimilation is compatible with manifestationism then what does magick obtains v magick does not obtain signify? Not a whether or not the structure can be construed in this way as this is no longer ontological -it is meta-ontological. The ontological decisions concern the actual nature of how things work as speculative possibilities propped up by theory or praxis. No such certainty obtains for any of them though restraint suggests strong criteria for some. The ontologies need agents. All pneuminous structures need agents. As established there is no way of committing with certainty to the control that the NAARP has in all of this. Is it more than an accretion-assimilation or identical to one or less? Answers are forthcoming but they are inevitably from agents of ontologies? The same problem: are they agents of ontologies or do the ontologies serve the NAARP? Who is working for who? It can be literally both. As an employee I might be actually working as an agent for tables, chairs other furniture. I haven’t invented them. As an author I might be working for novels or some other medium. But as an author I am also working for the NAARP (if I seek recognition). If I am a poet and I do not seek recognition I am just working for poetry. Financial concerns seem to often entail a desire for recognition. Certainly in a capitalist environment a sense of legitimacy about being a certain kind of NAARP is aided by being financially successful at that endeavour. This does not say one should strive to be a pure agent of a discipline. There is no value judgement, only description. A highly successful agent of philosophy transcends the existing categories and accretes as a new one -Heideggerian. As my named NAARP I may be able to set the pneuma to work for me. This does not say who is actually in charge but it presents a notion of the appearance of both. I may be swept purely along or I may be the site of a new structure. Our language for being such a site, is to credit the creation to that NAARP. Again though the ultimate attribution cannot be made.

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.


The ontological emptiness of the assimilation becomes more apparent. Assimilation does not require to be anything other than an incoherent region that you (another assimilation) plug into. A bar, a supermarket, a psychological theory, a recipe. As an existing structure that you willingly allow yourself to be taken over by, it has no ontological nature in itself. Any ontology is an assimilation. Accretion is a possible counterpart to assimilation. Accretion just says that for any assimilation all the activity within that assimilation is retained. It lingers. Every interaction within the assimilation that every occurred sticks together under the title of the assimilation. This is the accretion. One could argue that accretion is not necessary for assimilation insofar as accretion insists on an ontology of informational (pneuminous) retention. This is certainly true. However, the possibility that the accretion forms is readily given by the a strong manifestation of a continual history of any assimilation. The resulting AD is nearly the usual one: does the the assimilation retain its information or does it not? Of course, the physical traces are not in dispute. It is the strong case of a pure pneuminous residue that is crucial. Is there are a sense of the pure conceptual retained in the assimilation? It is in a sense the same answer. No, the assimilation passes over its history, yet simultaneously upon any reflection its history reemerges. It is as usual, only the occult case that forces the strong sense of the accretion.

The question can be posed of the accretion as to whether or not it requires the concept assimilation. The answer is that it must as the accretion is in some sense just this endless stuck togetherness of pneuma. The kernel in a sense is the assimilation. This has some sense of being the use term. The basic rules for the usage of the word. Assimilation immediately accretes yet equally it stays partially aside from the accretion by being an almost pure act of doing that facilitates the pneuma’s accretion.


Agnostic disjunction for anomaly suggest an obtains/did not obtain choice. This itself is hardly decisive. Obtains means that the effect was greater than impressions that occurred only in the NARP’s RP. The accretion did something to the apparently stable vector. Does not obtain, means the externality responds in no way to accretions applied to it. Every perceived response is purely projected and in no way actual. The accretions stayed only within the RP. It’s just the difference between the anomaly was a hallucination or the anomaly actually occurred. Neither instance esp the first actually tells us what it means for it to be the case. That is, the agnostic disjunction only provides a gateway towards obscure possibilities (manifestations). Mutable worlds are a shimmering realm of possibilities ranging from multiverses to solipsistically mutable reality tunnels and on. There are very little criteria to pick between them -unless maybe if you’re physicist, but given the omnipresent possibility of doubt it may be that this is little help in ruling out possibilities.