Notes on Transcendental Vectors (vii): Questions on Magick and the Body

I was recently asked the following question regarding the TV theory.

1) Can an accretion float outside of its transcendental vector?

The answer can on be couched in terms of manifestationism (agnostic disjunction). That is, there is a prior level of determination at the Narp level that decides which ontology is being worked for (as an agent). If the Narp is working (largely, as there is no such thing as a pure agent) for the  ‘magick obtains’ arm of the disjunction then certainly the accretion is taken to be able to float outside its vector in a very literal manner. Though it may have been forged by the Narp, it swiftly exits this region to the autonomous pneuminous realm. In regular experience this is the process of abstracting a concept from the experience of the vector (set of restraints) that gave rise to that grammar (concept). The floating free in the magickal sense is what enables the cogency of applying concepts to vectors that would not give rise to them e.g. applying ‘fish’ to a cardboard box. The implication being that in some manner which is thought to be potentised by ritual etc, the fish accretion is then literally attached to the cardboard box (where cardboard box is a vector with cogent concept attached to it). This might generate pneuminous interference patterns around this box relating to ichthyoid phenomena, or it might not (such interactions are very hard to gauge). Nevertheless the theory says that the incoherent fish accretion would in some sense be attached to that vector (the cardboard box).

On the other arm of the agnostic disjunction (magick does not obtain), the concept is housed within the Narp and is transmitted only through commincation. The vector theory can still hold epistemologically but no vectors either appropriately or inappropriately are ever affected by the accretion. The accretion ‘fish’ as applied to the box will do nothing more that generate confirmation bias or be subject to statistical possibility of ichthyoid event. Cardboard box is a use term that works for that vector but is no more imprinted into the vector that anything (because Narp concepts do not have the ability to exert this kind of force). Abstraction is of course still possible and accretive archetypal forms still arise (a common image of a fish). They float around in Narps, but not outside of them (conceptual pneuma needs a processing unit to contain its complexity).


2) Is the body (or in our language the concept of the body) a significant factor in the making actual of magick?

Magick almost disintegrates in our hands here and we are reminded how ill defined the term is. I tend to lump under this heading any phenomena that it is possible to conceive as having been the result of a pneuminous-accretive interaction at a distance from any particular Narp, as opposed to what we would call either a regular pneuminous effect (an instruction) a physical one. The synchronicities are always some of the best examples as they are clearly symbolic interactions with reality at an eventful level: the pneuma has somehow manipulated the putative physicality. Result of magickal operations have a similar structure and are basically consciously-manipulated synchronicity. Information (pneuma) has been instructed to imprint itself in what we call ‘reality’ and sometimes it (agnostic disjunction accepted) works. This can make an impression that the body-vector is not so significant. It seems we have something of a split arising that mirrors the concerns between information at a lower level than conceptual. Concepts are called accretions because they are composed of various pneuminous strands accreted together. The body as an entity with a good degree of autonomy to the conscious part can be conceived as having its own agenda. In a sense it is an excellent and direct example of the way in which pneuminous-accretions can alter their vector. Psycho-somatic effects are what is indicated here; free floating concept creatures (accretions) can positively (a Narp level value judgement) or negatively affect the running of the regional processor (body). Positive thinking is an attempt to imprint certain pneuminous accretions into the Narp-vector to alter its attitude to events, likewise calling yourself a failure is literally attaching the failure accretion to your Narp -this will likely increase the level of failure experienced. Thinking you’re feel ill makes you feel ill etc.

All conceptual comprehensions of the body are of course rendered in pneuminous-accretions. It seems if we want to attribute magickal power to the body we must in some sense separate it from the conscious part. Despite much talk about overcoming this opposition, in fact it is a highly functional heuristic that is often made more cogent by occult practice (think of OBEs). The vector that enables the concept mind does not have physicality as part of its restraints. In chaos magick the emphasis is often on utilising whatever works. To this extent, believing my body to be a kind of magickal energy generating machine (e.g. through Taoist practice) is not true of the vector region we call the body itself, it is rather an pneuminous attachment to the vector that then functions to enable magickal force (like imposing fish on box). The alternative to this (elsewhere in the blog relatedly discussed as Umbratic Magick) is that the body-vector really does have the ability to exert magickal effects. That is, it is an appropriate conceptual application to treat the vector thus. Much magick does treat it very much in this way, sexual practice is frequently used to: raise magickal force, shut down the mind for sigil activation etc.

It seems the body as a storehouse of force is a ‘significant factor’ in the ‘making actual’ of magick. This though it must be admitted can still be contingent association.  If ‘magick obtains’ it is conceivable that bodily emphasised means of realising it are just a way of enacting pneuminous-interference and not a way that can be privileged. To suggest that the body is in some sense privileged entity to be magickally drawn upon is to open up the second arm of the agnostic disjunction: magick accretions can be attached to any vectors with equal efficacy/magickal accretions are greater empowered by being attached to certain vectors (e.g. the body, though this might also hold true of certain symbols).

This is an incomplete answer, though it gets someway to opening up the field. The reemergence of the umbratic/pneuminous magick disjunction needs further exploring. Also brought up again is the need for a distinction in the way the simpler pneuminous interactions show themselves to be in contradistinction to the actions of the accretions -even if these are only heuristics.

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