If Einstein were definitively correct then we should understand that it is more appropriate to say spacetime than space and time. As Buckminster Fuller noted, NAARPs find this very difficult. Our old grammatical inclinations take hold of us so forcefully that we struggle to free ourselves from them. In the case of space and time possibly we should not be so harsh on ourselves. We should remember that the primordial word is always the use word, technical definition comes later.

Time evolves out of multiple instances of phrases like ‘what time is it?’ ‘do you have the time?’ ‘have we enough time?’ all of which hover around a related vector region. The Greeks of course differentiated Chronos from Kairos, sequential time from lived time, Bergson’s time and duration do something similar. The possibility of measuring both space and time in a functional way encourages the grammar of speaking and thinking about them in quantities. This much is not new. However accepting strong accretive theory suggests a feedback that would in unknown ways allow for potentially peculiar temporal rupturing.

The notion of time as its own kind of state, no matter how incoherent will form an accretion. The thinking of time as a spatialesque process creates this accretion. Time is a concept applied to a vector. The vector is the endlessly changing vector field -which includes our mind (if everything froze but we continued to think, we would be aware that at least for us, time was still going, or we would be comfortable in saying so at least).

This endless flux gives us the grammar of time as if it were a force that moved things on. The incoherent accretion of time with all its gods and physics plugs into the flux vector. If magick obtains (strong accretive theory) then this accretion will in some minor sense make the time vector more like the accretion.

This is the doubling process often referred to in here in which the original use impression of the vector transforms into something of a more concrete nature -the accretion. In the case of time we have the changing nature of everything as the vector which enables the grammar of time. Time is not a thing, it is born out of this use description. The solidification of the concept around the more quantitative meaning renders the concept more in this wise. Time as a thing is an accretion of the various uses of it. Accretions are the means by which we alter things with magick. The ordinary function of the accretions is that they fit the vector that they are used for -the meaning of grammar.

Magick as we have said is the application of an accretion to a vector that would not usually grammatically receive  it. The time accretion we take to fit the vector flux but when we utilise the time accretion more in the direction of measurement we enact this kind of magick upon the flux. As with all magick the effect is subtle and scarcely repeatable.

This is the irony of the time accretion. The rupture is not enabling the strangeness of the flux, the rupture is in the attempt to repress the potential strangeness of the flux.

Here we hit again the problem of umbratic magick vs pneuminous magick or ruptures that belong to the restraint (are in its nature) and ruptures that may be brought about by conceptual levels of intense pneuminosity.

Synchronicity looks like ruptures that happen at the pneuminous level -because they appear intentional. However one must consider the possibility that the pneuminous accretion of time in its increasingly measured nature is actually repressive to a potential stranger temporality which it -albeit slightly- controls.

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.

 

Intro.

In this paper what we want to offer is quite possibly the most satisfying and infuriating answer to all the effectivity of complementary medicine you’re going to find. This holds true whether you are a skeptic or believer. The notion is grounded in a certain kind of philosophical position. I appreciate most of you –the readership- are not philosophers or chaos magicians. I hope you can bear with me in as simple elucidation as I can manage to render the overall point cogent. Initially the paper covers the idea of vector theory, before considering some of the problems that the effectivity of complementary medicine faces. The convincingness of some claims of CM is taken seriously but counterposed against its failure to show up in RCTs. The conclusion is that CM needs to retreat to basically a magical explanation but that rationalists should not treat this as a retreat into nonsense.

Read the rest of the draft essay here.

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.

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.

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.

 

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).

Moving between the observation ambiguously anomalous phenomena as philosophical observation and incoherent acceptance is an edge that has no reconciliation to it. Probably in terms of ‘occult development’ in the ‘systems’ it may well be totally incompatible. Yet these observations such as I can come back from this world to make them is what I’m trying to do here. To this extent I want to share what happened to me yesterday and note how illustrative it is of the pneuminous-vector theory put forward here (accepting that is only one manifestation).

I went for a walk with some dogs. As it happens I was indulging in an old practice that I haven’t done with any regularity for years. This is that of eye crossing as mentioned in the much (possibly with good cause) maligned Casteneda books. If you don’t know it, it’s a bit like looking at magic eye pictures without the magic eye picture. You look to a point beyond everything in your vision, then look to a point in front of your vision, you repeat this for a long time. This activity is attributed with enabling a variety of things e.g. mind clearing, hypnogogic generating, other world perceiving.  Answering what it actually does involves submitting to a given manifestation (is it a psychological or a magickal effect) which one cannot do.

In this instance I am indulging in an incoherent non-directed magickal type interaction. I don’t know why I’m doing it as such but it seems an interesting exercise in what I might perceive -given that in the past it has yielded some anomalous results. If I indulge a projected feeling I note that I perceive the effect feels quite strong, this again is a kind of incoherent articulation of otherworldly perception, or the closeness of that world. Recent Keelian, Reichian  and Trevor James Constable readings have put me in a place of considering ultraterrestrial existence in the ether. There is an openness. Despite this general feeling I walk and eye cross with medium concentration success. The sensation is interesting but nothing really peculiar is perceived. I forget about this and continue to do this activity as I go through a small pine copse that has come to be known as ‘creepy wood’. I have no sense of perturbation by creepy wood, though it does look a bit creepy and I can note that if one pressed me for a feeling, I would say it doesn’t feel very nice (I have in fact owing to my Twin Peaks pathology, come to associate it with Ghostwood). Again though such feelings can just be a double projection based upon its appearance in relation to various media images of ‘spooky woods’ rather than to any innate iniquity that I am picking up on.

However as I go through a certain section, still crossing my eyes I see fairly clearly and with some alarm that a section of wooded area to my left moves like a shadow went across it. This arrests me and gives me a mild alarm. Not wanting to indulge in literally being startled by me own shadow I move back to test if the phenomena is cause by my blocking light. I discover this clearly isn’t the case and move on slightly hastily. I consider that whatever it was I saw might indeed be some product of the eye crossing activity, either a trick product or actually perceiving some kind of spirit type accretion. I consider in my mode of allowing these kinds of thoughts that it is close to midsummer which is classically a time of some thinness and that this idea, if only as accretion could facilitate such beings to be more visible. I continue the walk with no further weirdness. I go home finish the evening activities and go to bed.

About 12:30 I awake from an awful nightmare of some kind of being closing in on me in a situation there is no escape from. This sensation of trappedness causes me to jerk myself awake. Immediately my mind connects the vision from the wood with the nightmare invoking the paranoia that the whatever it was has followed me from creepy wood and now is plaguing me in its own special way. I commence  a series of banishing type rituals in my minds eye which I feel are being fought as I conduct them. I remember -because of the Castaneda crossing activity- some spouting of Don Juan’s about certain kinds of things that inhabit lonely places and will sometimes latch onto people. None of which is helpful. Eventually I calm myself and go back to sleep. There are no more nightmares.

None of the point of my telling any of this is the reality of a spooky story. The point is entirely about the ability of the NARP to accrete this tale and what it illustrates. My general NARP as confessed has a kind of openness to these phenomena and simultaneously a recognition of what the sceptic will say to deny them. From a strong occult perspective the story facilitates an image of beings that live in the woods and can follow the unwary home, or minimally some kind of encounter with a spirit/ghost in the wood -even the occultist would not believe it necessary the dream was directly brought about by the entity.

From a sceptical point of view it’s a kind of trick of the light/my eyes that I got into a flap about because I was predisposed to spooky thoughts. The dream may have been entirely unrelated -remember I had no negative sense from this encounter until after the fact- and had more to do with the red wine that than anything else.

Yet pneuminous-accretively we have a tale that sits astride both these versions. There is a good chance if I think that wood looks a bit creepy (whatever we mean by that) so do other people. Hence the vector region that is the wood will be infected with this feedback. If the strong pneuminous theory holds, then the seeing-the-wood-as-creepy is actually making it so. Our accreted fantasies attach to this vector predisposing the place to phenomena like I witnessed. Now whether or not I saw a something that could in any reasonable sense be said to be there without me -something that belonged ‘there’- is immaterial (pardon the pun). My perception of it, despite my sceptical checking decided it was some kind of spirit, the phenomena was seen-as that. The vector of whatever I saw is impressed with this notion. The nightmare is a perfect extra segment in the accretive story. It immediately summons the events of earlier in the wood and makes sense of the unity -combined with the warnings of a fictitious Yacqui Shaman. The fantasy of the nightmare summoning spirit from the wood is created and tenuously it is a real connection (because my NARP has connected it). The banishing rituals in  this sense did not attest to a real spirit that needed banishing, they were necessary to break apart the accreted pneuma by completing its own narrative (if I cannot flip to so stronger rational materialism as to rob the event of any effect it is better to seal it off on its own terms).

So in the quasi-rational way I tried to diffuse my own automatic accretion mechanisms. It is interesting to consider though how, had I not these reflections I might easily be swept along with a much more naïve occult-realist approach. This in turn would feedback into the existence of the same putative entity forming a greater pneuminous power as a ‘negative spirit’ in that region. Literally a optical trick would be transformed into an accreted entity that in turn would be visible to others and in turn perpetuate the notion of autonomous spirits (which in fairness is exactly what it would be).

Of course such claims are not claims to the explanation. I act here as an agent of various chaos magickal notions. The possibility of the outright utter nonsense of all it in a psychologically discrete materialist world is a serious contender as is the realist occult world in which autonomous ultra-terrestrial style entities can hover in and out of our plane of existence. This is the agnostic disjunction. The pneuminous accretive-vector version needs to be seen to be on the table as a third force. This is of course recognizable as chaos magickal doctrine, the addition I try to push here (on the site generally) is that the same notion is necessarily occurring for all our everyday objects and functions as a cogent ontology that covers magickal and regular phenomena equally.