The charge is often levelled that we reify thing-vectors as such largely because our consciousness perceives things only at a certain temporal speed. Process philosophy and early versions of this (like Goethe) point out how we can use mental effort to overcome static perception and perceive dynamism instead. There may well be something to this though whether or not it justifies Goethean claims to see things as they really are or not is another matter. What I want to propose here is that the stasis that is imposed upon the things is an accretive formation whose root lies not especially in their temporal appearance as continuous but rather in the accretive projection from the NAARP. That is, it is the self identity which presents itself as secure that is projected upon the vectors to enable their perception as similarly secure. This is not to say the stability of things is not a strong component that also feeds into the consistency identity of the self, only that the consistency of the self as strived for is also projected upon the externality (it goes both ways).
The self is described as a neurotic accretion-assimilation, though the assimilation part is precisely what is missing its self phenomenology. The neurotic accretion appears to itself as consistently contained under a name -the name given to the NAARP. This perpetuity of name is what the accretion is formed around. Of course the neurotic accretion is not consistent, it is often wildly not so, yet it rationalises its behaviour usually by protesting that the fleshy regional-processor influenced its rational control. There is some truth to this, yet the deep inconsistencies that emit from many NAs betray that pneuminous accretive war lies just beneath the surface. In many NAARPs the NA’s control is slender. Yet the necessary appearance for sanity to be maintained is precisely that the NA is in control and that the NA is the same. The presentation of self-identity of the NA to itself is crucial and erroneous -a Nietzschean necessary illusion. This self identity is reinforced by the temporal consistency of things but also projected upon them. The ironic result is that the NA is reinforced in its appearance by reflection of the most solid aspects of things which it uses to repress its own natural dynamism. Of course the picture is not exhausted here for the mirroring accretive action serves to strive to create the solidity that is perceived. That is, because accretions actually affect things and are not inert, when the NA perceives itself as the same, as consistent, it creates a pneuminous force that seeks to contain the NA into exactly this kind of consistency. Thus the system exists in a perpetual struggle. It is of course a perfect correlate that the magickal systems endlessly point out the virtue of destabilising the self. This is not the point here though it is related. It is suggested here that the at least partial cause of the reification of things is the projection of self identity upon the the externality as further confirmation that the NA is consistent. Such things are effective vectors for this projection as opposed to the body which can be seen to alter. To treat seriously the alteration of the body would be damaging to the NA’s self presentation of identity and hence is not useful for this process. Hence the accretion of stability gained by the self identity is projected to emphasise stable longevity and not transience -the oft pointed to failure of consciousness to readily perceive process.