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.