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A Machinist I am. I am expected to know everything. Absurd I know. It cannot be any other way. Somebody must do it. Namely: Me. The planet is incorporated. It is me against us. Who is on your team? Are you sure? Time is clairvoyant. Space is murky. Primeval. I try to recharge the charger. Electricity is faster than cash. Nobody gets paid. Except for the Titans at Titanpointe. Sleep, restless sleepwalker. Sleep. You are a computer. You are a cyborg. You are a human being.

I shall remain nameless. Suits me. The namelessness. Perhaps a number is in order. N47. Or something along those lines. We like numbers. The people of the corporation. Z49. The sky is the limit. Do you like hanky panky? People often do. Never get enough. There are special rooms for dreams & nightmares. Anechoic chambers in the great state of Minnesota. Minnesota is an odd state of mind. Not unlike Indiana. California. Utah. The sky is the fucking limit.

We are machine people. Hurtling towards the next Big Thing. Smaller and smaller things. Anything. Scrap metal. Plastic bags. Electronics. Six-pin connectors. Eight-pin connectors. Am I connected? You know how it is. That feelingless feeling. Creeps up on you at the shopping mall. The agora. The supermarket. Pushing a shopping cart across a boiling asphalt parking lot. Yes. You know. Asteroids are grazing the atmosphere. What a perfect O2 bubble. Until it Pops. Explodes. Annihilates.

A machinist cannot speak. A machinist only writes code. You, on the other hand, possess the gift of talk. People say the incredible. Things like Hi Bob. Every Robert in the country is at risk of being called Bob. It is a curious name. A very curious name. Tom Dick and Harry is also a perfect trinity. Where do people get such names? A book of names? I like paragraphs. A man named James said I fail to teach the paragraph. So be it, James. Cast your lure into the breakers at Montauk for striped-bass. Perhaps you get a bite.

I am obsessed with another sea creature. The Kraken. Tentacles in everything we say and do. The Electric Kraken … far deadlier than electric eels. Yes yes. I began to begin at the beginning of the millennium. Before that I was a boy and a girl … I am not sure. Uncertainty is my specialty. I swim in existence as a tadpole in a methane sea under the frozen crust of Saturn’s big moon Titan. The cilia of a cell are like tentacles. I feel everything. The true locomotion of a human being is impossible to describe.

There is the backward-and-forward motion of fucking. Buttocks are muscle engines. Fully engaged. All systems go. Zoë was a perfect fit for Zig. There are Others, of course. Spacetime keeps spiraling. Twists & turns of human flesh. Love affairs in the dragonfire ruins of medieval castles. Gothic grunts & fucks. Heretofore I have remained anonymous. Your story intrigues me more, reader. Scholar of ancient manuscripts. Scrolls tied by serpent’s twine. Unroll your scrolls. Unspool. This text is such that it may break apart at any moment. But you already know that. Ergo the shakings hands. Beads of sweat. Ache in the pit of the stomach. Anxiety. Excitement.

This text folds into itself. Trapping the reader. Forever. In perpetuity. Infinity. Sit back. Relax. I am the co-pilot. This text is on auto-pilot. I wish Carol Maso author of Ava were here. She might know what to do. Where to land. Parachute on her back. I wish Beckett were here. Molloy. Malone. Murphy. This text is peculiar. I did not expect to name real people. André the Giant. René Goulet. The list is getting increasingly bizarre. Is this slipstream? Anna Kavan, are you listening? Ice? What about you Philip K. Dick? Is this getting beamed into your head? Phil?

The space between space is dark matter. So there, I solved it. A Theory of Everything. A novelist must offer no less. Otherwise she is a charlatan. Or he is a warlock. Or a jester. Or a fool. Keep going with all those Os. I had a girlfriend who called it the Big O. Remember? Remember who you are? We dissolve into bubbles. Every bubble is a Cosmos. Every big O pops. Into smaller and smaller Os. The petite O. Earlier I spoke of something. What was it? O…. I forget. I am a forgetter. Forget I ever remembered. Goodbye.

Hello. So much loneliness here. Surveillance capitalism. Capitalist totalitarianism. Where is an anarchist to turn? Deep into literature I suppose. Art. Chaos & disorder. Entropy. We are machine beings. Trying to wall off the internal combustions of the mind. Human emotions & thoughts & feelings. Spark plugs. Carburetors. Transmissions. Sprockets & gears. Exhaust pipes.

Hero. Are you a hero? Are you failing at it miserably? I am a hero. I will lead us Nowhere. Somebody has to do it. The Big Nowhere. Sparkles and glitters. A novelist like me comes along at the end and the beginning of a millennium. Buckle your jockstrap. Clasp your brassiere. Get ready to rocket through a wormhole into Space. Nah. Let’s just stay here on Earth. There is too much to see already. Why impregnate extraterrestrials?

Storytelling is an ancient trick. People sit around campfires of the dead. Looking up at a black firmament of twinkling stars. Now and again, an asteroid crashes through the atmosphere. Somebody holds up a gnarled stick, and dares to speak: “I am Zig.”

Just let your beard grow. People will believe everything you say. If they call you a charlatan, say thanks. I like mint chocolate chip ice cream.

I feel a Harlem breeze on the East River. Things get real. December is here. Tugboats are fighting the current. The Hell Gate Bridge is a neo-Gothic railroad bridge designed by Gustav Lindenthal, a civil engineer born in Brünn (Czechs call it Brno) in 1850 during the Austrian Empire. Emigrated to Amerika in 1874. Impress your friends.

Brush your teeth. Go to sleep. Floss. Why don’t kids listen? Nobody listens to the old man. The machines are taking over. Washing the human brain. Kids watch kids watch kids playing Minecraft Dungeons.

Enough is enough. This is my last stand. I will fight the Kraken. I am a harpooneer. I will stand on the bow of the ship. The fender of a Volkswagen Beetle. Whatever it takes. Strike the Kraken!

The vector field is a transcendental plane or rather series of planes that act as an intermediary between the accretions and the umbratic. The vector field can be thought of as unaccreted pneuma. The physical vector field is that experience that phenomenologists often try to perceive as part of their systems: the Husserlian hyle, the pure sensation block that becomes differentiated into different things or as we will say with regard to the vector field, regions. It is that field[s] of existence that can be dimly be seen when try to pretend we don’t know that everything ‘is’ all the different things we see before us.

The most extreme visual vector field is the physical world as pure undifferentiated sensation, however the vector field has not entirely gone in effect on less abstract levels. True the spatio-temporal existence itself can be viewed as vector-field regions, however even when these are established, the effect is still present. When we enter a room and many of the devices in that room are unknown to us, these are now vector regions. They may have a broad scope accretion like ‘machines’ attached to them, but we may have no understanding of where one machine stops and where another ends. They exist in an unintelligible (incoherent) mass. Then the technician comes in and explains the machines, she gives me the names for the different regions and tells me what each one does. The concept (accretion) sticks to the vector. We say in this regard ‘this vector region was capable of taking this concept’ and mean that the word is appropriate to the thing.

The meaning of vector then is like that of a vector which carries a parasite, virus, bacterium. Vectors carry accretions and in the regular language of everyday life this is how language functions. Different regions of the vector field play host to different accretions. Many vector regions are capable of housing more than one accretion. A saucer is easily an ashtray. The vector region that takes the accretion ‘saucer’ easily also takes ‘ashtray’. Sometimes the vector region that takes the accretion ‘log’ can take the accretion ‘seat’. Found objects of unknown original usage still have their original accretion attached but it may then be covered over by a new accretion. The grammar of ‘really’ means ‘original’ but if the new accretion can be taken by the vector then it is just as equally this thing. This is all it means for something to be something.

Equally a different appearing object may house the same accretion. I might show someone an old device and ‘say this is a phone’ (this vector can house the phone accretion). They do not understand how this is true but then I show them that this is the case. They were trapped by the modern appearance of ‘phone’. Likewise the person from the past would not be able to respond to ‘pass me my phone please’ from an array of objects on the table. The black oblong lying next to my keys is a vector that they do not know is capable of taking the accretion ‘phone’. This highlights a feature of accretions in relation to vectors. In a given historical/cultural setting a given accretion is often attached to a vector region or range of similar vector regions that generate false essences. False essences are appearances that pretend to be what the object ‘really’ looks like. These contingent archetypes are often the way the accretion looks when one summons it to mind. Ideal forms like these are related to ‘incoherent coherence’, the apparent sense of definition which always masks the multiplicity of ways in which a thing might appear on three axes: the past, the future and the other (a different culture which might feature the same use-thing in a different form).

False essences as accretive images are the molar aspect of accretions as they struggle to maintain stasis against becoming. Furthermore as accretions exert a magickal effect upon the umbratic powers beneath the vector field, the act of trying to keep something in a particular form will have some effect. This is similar to the way in which false essences are related to the phenomenon of the double. The double is the way in which the accretion once attached to a vector, through the archetypal image (false essence) attempts to make the the vector more like the accretion than the original vector was. This is a process that necessarily goes on all the time.

Of course the vector field is not a purely visual/physical field. For this reason we can speak of the vector field having different planes that intersect, visual and physical being two such -as accretions might be visible without being physical and vice versa. The wind is a invisible region that is physical for example. Audible and olfactory can also be said to have their own planes. Some accretions cut across different planes, some exist on purely one. The planes themselves are of course also vector regions with accretions attached. The olfactory is an accretion that may be applied only to certain kinds of phenomena. However these vast accretions form planes by which a kind of heuristic may be employed. Smells can be learned. There are a myriad of smells in the world that we have often no knowledge of but could be understood. The undifferentiated or ill understood olfactory plane can have accretions applied to its regions. In sounds think of bird song, a twittering mass can be differentiated into individual refrains ‘does that sound take the accretion wood pigeon? No it is a collared dove’. The experiential world is filled with noises. The garbled noise of this plane too can receive greater accretive infestation. Vector regions can be analysed out and have accretions attached accordingly.

There is also the emotional plane. We have named the regions of the emotions. They can be named because the recur. There are rules for feeling and recognition. The regions are a fluctuating mass and their peaks and troughs are the accretions ‘happiness’ ‘anger’ ‘sadness’ etc. False essences occur here too, archetypal dominance is powerful and stasis of these natures encouraged. Small eddies of the emotional plane receive no accretion for their grammar is hard to capture. Sometimes we meet others who know these eddies and we name them together.

Possibly the most curious plane of the vector field is that of rationality. Does thought have a vector field plane? Of course ‘thought’ must have, for it is an accretion, it has a grammar. But the universal similarity of thought as accretion is even less reliable than the contents of the emotional plane, where at least physical displays are common as part of the attribution of the accretion to those regions (happy face, sad face). The action ‘I was thinking’ might be unspeakably different between different beings. But still there are operations of thought, logic for instance. Modus ponens as a concept, as an accretion is just one concatenation of thought that we do all the time. Incoherence does not destroy logic, it merely renders incoherent  the concepts that fill in the Ps and Qs. There is an action we can make that either fulfils the criteria to be called modus ponens or not, hence some kind of vector region exist for it. All logical sequences can have this said of them. What about maths? What is ‘plus’? A rule, an accretion that fits a vector of a certain action. As we explore this area it feels as if there is a suggestion that these mental actions are echoes of the physical plane. They are unbound accretions whose home is solidity.

What is language itself? A word is an accretion attached to a vector. There are the noises we hear between us by which we communicate. Every single word is an accretion attached to a vector. Every letter is an accretion attached to a vector. Scribbles, lines on a page. This symbol says ‘A’. See the symbol as vector region. It is nothing but lines, it plays host to ‘A’.

Everywhere a vector region, everywhere a host, everywhere an accretion.

 

Postulating there is no deity setting actual rules for existence (other than deities which are themselves vast hoary accretions, or potentially powerful pneuminous beings not of our creation, either of which would not be an ultimate being) what can we say about the ethical status of the accretions? Does this question even make any sense?

We believe there is some kind of commentary can be made on this topic, though it is difficult given that all human existence is a priori accretive (if we accept the theory). All the ideas in your ‘mind’, all the stuff you can see and hear, even yourself are all accretions of the same conceptual substance -pneuma. The commentary requires a kind of wondering. The wondering is something like this: is it possible that attaching too many accretions to the self (the neurotic accretion or NA) is in some sense negative? Again this is tricky because of the issue of value. In an ethical void, whether we exist as pneuminous beings bound up with endless threads to endless other accretions or whether we minimise the lines of connection seems to matter little. However there is the matter of the functionality of the organism. Is it possible then that weighing the NA down with endless accretive layers impairs its functionality?  This doesn’t really seem unreasonable.

Using our the recently developed D&G plug-in we can say that extra accretions are formed through intensities. Emotional attachments, patterns of behaviour, these are how it happens. Keeping things, holding onto feelings, being fixed in routine. If accretive theory is correct then these kinds of actions are creating actual accretions of pneuma that themselves accrete to the NA. Some kind of affect, some kind of will makes this happen.

It is easy to note systems like Buddhism eschew attachment (many religions touch on this kind of aspect) and in that sense encourage forming as few a lines as possible. What we find interesting is the tension between the poles of maximum and minimum accretive attachment. A truly minimal engagement with excessive accretions is often the aim of occult systems. The notion is that the accretions encumber the ‘energy body’ and thus reduce its capacity to be effective. This, in its harshest form, could involve separating oneself from even other persons in order to free oneself from the bonds both of our attachment to them and of their ability to pneuminously restrain us through their perception. At the other end of the spectrum is the pneuminous hoarder. Some NAs don’t know how to let go of anything , either emotionally or physically. Pneuminously these are near identical. A physical thing is just pneuma attached to a vector, it is the pneuma we are in contact with, not the vector. ‘Physical thing’ is just one more concept (accretion) itself, admittedly a deep grammatical one. Unbound pneuma (the contents of the mind) is just that, pneuma unbound to the vector field plane that gives rise to physical grammar. Emotionally charged accretions, either bound or unbound can be astonishingly powerful and the NA may feel it cannot separate itself from them. Artifacts, memories, places all can be accretively bound by intensity. Extreme cases of being wedded to endless accretive structures can be reasonably said to impair the well-being of the organism.

But in the middle of this spectrum, isn’t this where ordinary human existence lies? Accretive formations are a regular part of existence that humans generally manage to negotiate without lapsing into the hoarding pole -the other pole is generally perceived as less problematic and certainly not something one is likely to lapse into. What is interesting to speculate about in this regard is the role of capitalism in relation to our accretive relations. Mass production, endless improvement and easy replacement arguably have a negative impact on what could be seen as positive accretive relations.  Whilst it can be seen as unhealthy to be excessively attached to appliances, furniture etc, it is possibly better to have some kind of intensity attachment to such things as opposed to viewing them as purely disposable. Disposable is fine if the disposability can be dealt with, however we can see that this has not really worked out.

The point is that a certain kind of keeping things is not unhealthy attachment even if it can resemble it. Disposable and/or mass produced things mirror each other in their encouragement of the non-special. The keeping of and passing on things imbued with intensity is an important part of being-human. By this I again refer to something like the notion of Heidegger’s human. The human of the disposable is the post-human. The fantasy of freeing oneself from stuff (unless one is embarking on an occult path) is largely exactly that. You free yourself from stuff in order to passively accept the disposability of stuff. You cannot give someone a phone and expect it to be particularly meaningful. No one will keep it to pass it on.  But things like vases, plates, cutlery, rooms, tables these should be allowed to grow old (for humans to be humans -if they want to be humans) and be passed on.

In this sense capitalism gives the worst of both worlds. It generates attachment to stuff, desire for stuff. The accretive attachment becomes to ‘buying’ itself and the ephemeral status/feeling the stuff may bring. Capitalism gives no freedom from attachment to accretions like the sorcerer requires, attachment is still horribly present. But equally, valuing the stuff is lacking, for there is so much more where it came from. The attachment of affect at the level of what I have called being-human is missing.

Viewing things through the eyes of accretive theory can help to redeem some of the capitalist dehumanising. This is so because accretive theory says that the things gather what happened to them. Not just in their cracks and knocks but at the pneuminous level. Things accrete like we (NAs) do, it is a double process. Just as I become attached to it so it does to me and when I am gone my interactions with the thing are still there accreted to it. Disposability/mass production helps to develop the attitude that the things are all the same. Each thing has embedded in it its story in the pneuma.

None of this says what anyone should do. It merely describes certain relations under various conditions.

 

Accretive theory seems to have a similar feel to Deleuze and Guattari’s work. The way I see it is that accretive theory has very little to disagree with in what D&G say except that accretive theory has a strong sense of having something overtly correlate like about it, whereas D&G’s work does not. The pneuminous accretions are a correlate, they are all we have access to. Every description of non-human existence is mediated by human created accretive structures. These pneuminous structures are formed by humans but they not bound only to them. In accretive theory, the conceptual stuff (pneuma) is attached first to a layer called the vector field (unconceptualised perceived existence) and through this to the umbratic -that which is outside of perception.

In D&G language an accretion is largely a molar entity. Why? Because there need to be actual entities that can be named, that can be designated. Why? Because the appearance of magick is ineradicable (see agnostic disjunction). Wittgenstein’s later work is almost flawless. You can fill in more details but the premise is pretty cast iron. This is the click that people get and become Wittgensteinians: ‘meaning is use’. This pithy phrase provides all the machinery you need to understand in principle what’s going on in language. A word can only mean what it means in its use context. There is no designation as such. Words meaning objects is an illusion that confuses us endlessly.

This is perfectly fine unless you introduce something like magick into the picture. If the agnostic disjunctive argument works then the grammar of magick cannot be ignored and magick needs designation in the strongest sense possible. If I want to interfere with some individual, magick is expected to be capable of making this interference by possibly using only their name. Of course systems sometimes require body matter e.g. hair, but the name should be really sufficient. How can magickal acts tell who we mean? If this occurs then it must travel from the operator through the name (as part of that accretion) to the individual (vector) by the sheer fact that the operator knows who they mean by that name. It might not be the name, it might just be a mental image of likeness, yet still the connection is necessarily still their just by virtue of the fact that the operator knows who they mean. Image in this instance is also part of the accretion, to see such an image is as real a connection as if the person were right there because it is all the same accretion. Accretions mean designation is metaphysically real and that in  a sense objects really are certain objects. Of course it is possible to start using an object as something else, this process layers the pneuma of the new concept over the old one, yet it will not eradicate it, the pneuma of the old concept is still there: a saucer now ashtray, still has the saucer accretion hiding in there.

D&G also provide the useful term intensity. This can be used in relation recent ruminations on the will to give a way of describing why a magickal act does something where an idle thought does not. Magickal acts bring about a certain intensity. This intensity is the power the operator seeks in order to impose a new accretion onto a vector -as this is what magick is, the imposition of new concepts onto vector regions which may already be inhabited by more original accretions.

Now just because accretions behave like molar entities does not mean that the magickal thesis has eradicated meaning as use. It has not. The meaning as use relation is still always in operation and represents the ground from which the accretions form. Use relations reify into fixed accretions. Use relations are more akin to molecular becomings as opposed to the accretive molar. This relation is reflected in the epistemological characterisation of things as either incoherently coherent (accretion as molar entity) and upon analysis coherently incoherent (the bleeding edge of becoming).

Magick creates opportunities to create strange becomings in a very literal sense. It may be that D&G already acknowledge occult interaction however this conclusion seems far from clear -there are differing interpretations to their occult references. Pneuminous accretive theory says that all conceptual attachments to vectors are essentially magickal. Regular objects are accretions attached to vectors that perfectly fit the rules for their use. Hard things of various sizes made of certain substances (more accretions) take the concept stone. The stone accretion is applied to the vector and reflects back onto it making the vector in a minute way more like the accretion. This is just the regular action of the accretion upon the vector.

Magick occurs when an accretion is applied to a vector that would not normally take it. Intensity draws a pneuminous line (of flight) from one accretion and attaches it to the alien vector forming something new, not just in the mind of the operator but literally at the pneuminous level (which is partially independant from the operator). Their must be an intensity or the pneuminous line will not be drawn out. In this way I may have an umbrella purely and for the fun of it want to attach the concept of octopus to the umbrella. In this strange instance I must use some form of repetition of ritual to attach the octopus accretion to the umbrella. Now clearly the becoming-octopus of the umbrella is not in a sense in which the umbrella can participate by intensity itself, however their will be some interaction and the greater I try to forge the line of connection the more the umbrella will be (incoherently) wedded to the octopus accretion. Likely results will be some form of synchronicity regarding cephalopods around the umbrella but the actual nature of the whole assemblage of myself, the octopus-umbrella and its usage is really impossible to determine.

As confessed maybe this possibility is already inherent in D&G’s work. If it is though it certainly isn’t unambiguous. Accretive theory though is explicit that pneuminous lines of attachment are not simply psychological but represent points of actual connection between accretions, these in turn may alter what we call physical reality.

In the Tractatus Pneumatologico Philosophicus there is a small section entitled ‘Mystery’.

It reads:

“Mystery is the manifestation of existence as incoherence. Mystery gives rise to
phantasy; if existence were not inherently mysterious phantasy would not arise.
Reality too emerges out of mystery as the phantasy we decide is not phantasy. This
is reality. Mystery is incoherence, hence all phenomena are mysterious. They submit
to the accretion of the pneuma to be rendered incoherently coherent.”

This small term has received no other treatment so far, however now it seems that it presses for a greater expansion of its use. What does the above passage mean? The term phantasy is a precursor to the more recently developed manifestationism -the competing of plural ontologies. A phantasy is a viable reality (it has criteria to support it) that is not the dominant one. The way the Tractatus expresses it is that the solid world of consistent being is reality, where ‘reality’ just means the dominant model. A phantasy could be the dominant model, it is not out and out lunacy (a fantasy). A phantasy is on an agnostic disjunctive par with the current reality, it is just that certain forces currently hold this one model in power (as reality) rather than another.

Incoherence is a reference to the notion within TPP that all concepts reveal themselves in two manners: incoherent coherence and coherent incoherence. A concept in its regular being-encountered is the former, that is we take the concept as coherent without questioning it. Any analysis of any concept will show its edge of collapse and we are capable of knowing this, hence the concept then becomes coherently incoherent.

Mystery is different insofar as it is pure incoherence. Mystery here is posited as the ground that renders the agnostic disjunction possible. If phenomena were not able to be understood through many different ontologies there would be no mystery, just the comprehension of things in the way they actually are. As such mystery has a transcendental quality to it.

Mystery is not just a theoretical description. Mystery is an exhortation to remind ourselves that we potentially know very little about what is going on in this world. This is at least in part Heidegger’s issue. Pure facticity insofar as such a thing is possible reveals the astonishing presence of the world. No matter how convincing science and technology become we need to try to keep the mystery in sight. This at least is Heidegger’s point. This returns me to a theoretical place that I frequently find myself. The human as the dweller in the world responds to the mystery. Heidegger means that this creature, this dweller could be lost and what will remain will be still biologically human but will not be such a dweller. In this instance mystery, whilst not utterly lost, will be essentially lost. The layers will be so great that it will not be possible to contact it. Everything will have its explanation. The choice is whether we want to retain this dweller who has access to mystery or become what lies beyond it?

The philosophy here is less gloomy about the possibility of loss insofar as the agnostic disjunction in relation to encountering phenomena like synchronicity mean it is always going to be possible to interpret certain phenomena as mystery. What is probably true is that it may become harder to sustain the interpretation, to choose the ‘other corridor’ of the AD.

There is it would seem an alliance between ‘mystery’ and occult interpretation of phenomenon. This is confusing insofar as mystery seems to be intended as a phenomenon that enables the agnostic disjunction rather than one that is actively on one side of it. However when faced with an occult event we can either rationalise it (suck it back into the regular world) or accept that the world is much much stranger than we took it to be. The former side plugs into the explanation world that strives towards coherence, the latter acknowledges immediately the pure incoherence of the world. Of course occult ontologies exist, but they always bring the incoherence to the fore. Explanation through metaphysics, as Kant noted, is not really explanation, it’s just speculation.

What of accretive theory then? Isn’t it an explanation? Yes it is. It tries to be the best rational fit for accepting the agnostic disjunctive second arm. One might say in this respect it tries to remove mystery. It might provide some illumination, but the acceptance of accretive theory just does exactly what any occult ontology does (except without the dogma): it brings the incoherence to the fore. All accretive theory says is that if the synchronicity can be said to be ‘real’ then the concept (the pneuminous accretion) has been capable of altering the normal solidity (the umbratic). It’s easy to write this but to try to process what it must be for this to be the case does indeed bring the incoherence to the fore. Accretive theory cannot tell you and does not try to tell you how this happens, only that it does.

The problem of animism (as previously discussed) suggests the kind of problematic situation in relation to mystery. If the world is capable of responding in the manner like accretive theory suggests, then to get it to animistically respond one would likely need to invest in it in an active way in order for it to do so. If one continues to treat it rationally like ‘stuff’ it will not respond. The stuff perception is so strong that of course one does not want to treat the wind and rocks as if they are alive but of course as soon as someone is experimentally brave enough to do so they then face a second problem as soon as they feel the animistic world interacting with them. That is, they then encounter the agnostic disjunction in relation to the interaction. The sense that ‘this is just madness’ is almost overpowering and for good reason. They may well be right. But the safety net of rationality is never strong enough to absolutely dismiss the possibility.

The ‘what is it?’ is mystery and mystery is the ally of occult ‘explanation’. ‘Reality’ is surrounded.