At a glance I think it reminds me of the descriptions of using the will through the eyes and so I want to ask have you experimented with the will centre umbilical tentacle thing at all?

Just a bit, the way I told you. At that party. It didn’t really matter if the eyes were open or closed. This cord energy thing is not something I can replicate with ease like what I assume is dreaming (when the fog appears). It needs a certain level of energetic chaos, like a party, for it to pronounce itself more. I think this has to do more with the level of “living being” or mode of life I’m used to, which is people. I feel training with the wall of fog thing can make the connection possible during dreaming, given some real effort.

This is the phenomenon I mean. It’s clearly light refraction, but the moon shines like that. It has receded a bit from the corner there, as you can see, and settled in a position that barely peaks through the window

There are many very interesting things in here. I see again the Laruelle correlate with your notion of the transcendental grounding of the transcendental. I feel there are like two pulls here almost, you have managed to see how general babble of humans is strategic at semi-conscious levels. I mean sometimes we know we’re making strategic chatter and sometimes we don’t. I can readily understand what you mean but of course my interaction with it is theoretical/psychoanalytic and partially intuitive since I have always had some facility for reading people. However you are talking about something else. As in even if I am reading people correctly, applying that kind of mind-will to the situation (e.g. willing someone to turn around, or talk to someone else) is ineffective (for me) because it is only internal or at least is the kind of failed magickal attempt that makes these processes look not real. I presume this is because it comes from the mind-emotive structure which is tied to the internal dialogue machine and pretty impotent, whereas you are talking about manipulating the threads through your will (if we make it in CCs language).

I suppose these kinds of abilities are as you say the practical face of sorcery. Sorcery is and in a sense has to be physiological, this seems right but it also means we have to extend the physiological along the multidimensional axis. It springs to mind that sorcery positions one in a relation to any given world in a similar way. If all these worlds were real real then presumably some of the inhabitants are just in those worlds and not multidimensional beings. Sorcery seems to emphasise the movement between the worlds. Though because it is a perceptual alteration when it is applied to a world it reveals things that are hidden and equally when applied to the world itself it reveals also what is hidden (the other worlds). Which makes sense with the epithet ‘stop the world’.

As for it being open to everyone, I think this is true and not true, it is a difference of degree but some energy forms are much more receptive to it than others. This turns on the accretions that are plugging people up and maybe on an energetic configuration. Some kind of capacity is possible for everyone for sure, but then even as writing this it opens it up as a broader weirder term. Sorcery is maybe just an umbrella heading for the way in which perceptual alterations manifest. DJ seems to say clearly that sorcerers have wildly different tendencies, some can see, others can’t some aren’t even impeccable, some people who can ‘see’ aren’t sorcerers and so on. So it comes to function as a kind of heading for a collection of perceptual extensions through all manner of plug ins, to the exclusion (in the case of our definition) of systematized ritual words especially and practices arguably too -which is magick

On a related topic, I mean I think it was your answers here that made me go over this, I was considering how vast the accretive set up is and really how well it all ties in. I mean we literally live in the accretions, as in whilst still pneuminous you managed to peel a layer off to see a level of activity that whilst not the vector field, was kind of closer to it. I remember I wrote something before trying to convey how space is literally so pneuminously accreted when you consider that what we think of as space in physics is in such a flux the idea of identity is ridiculous even before you get to relativity. here and there are accreted, it is the conceptual structure of things we live in. It seems preposterous but it would back up the weird reality things in CC and in buddhism/daoism if digging away the accretive layers revealed the vector field but the vector field is so so much deeper than my imagined access by a kind of phenomenological perception e.g. looking at things and trying to perceive them as a continuum of non-separates.

The vector field is the well of sorcery.

Completely. The vector field as this well of sorcery makes it “made of” in a generic sense (using analogy) the unknowable. However, the unknowable as the transcendental of the transcendental is still a reflection not of our inability to consider the vector region, but because it is the only stuff we can understand the vector region being made of (as in having as property) from our viewpoint as organic beings fabricated by the accretions themselves in their field of interactions.

So although vector region is a generic term, it is not an abstraction in the sense of a kind or substance (the unknowable), but in fact there are an infinite continuum of interactions in the form of accretions forming and disintegrating in regions of the vector field. I think the synchronicities are a spontaneous/accidental and partial peeling off of the accretive interactions, momentarily. My “crack” in the attention resulted in a strangely accurate feeling for synchronicities, as if palpating their shapes in the dark. The moon stuff seems a case of this, in which more and more synchronicities are perceived after the fact of a type of ineffable experience.

This peeling off the layer could be understood in terms of resonance. If we have awareness as a rule for knowledge in sorcery, we still lack a definition of awareness. Right now, I’m thinking awareness is a threshold of resonance between the maximal amount of accretions in a given vector region (not the entire field, but a region). When this threshold is crossed, it’s like the accretions themselves give way to a peak of energetic activity in the region that we think as the totality of our awareness and so think as our vector region (when in fact we are not vector regions but occupy them).

This energetic peak is similar to a sublation of the accretions that compose us, but instead of the usual Kantian sense of his last critique, we do not pass through a sublimation-like correlate. Instead of the accretions giving way, they in fact resonate more with each other in the vector region which we occupy and that we perform the outburst of energy. So the vector field itself is not experienced as such, but the movement of accretions and their production is halted from disintegrating within that region.

This ties with CC given the immense energy one needs to use the second attention, and how each time knowledge is achieved one has to increase the level of impecabillity lest it displace one’s entire energetic reserve into the resonance (which implies other vector regions are more liable to be tapped as in attuned to the frequency of that region in energetic overdrive).

So if we think of the vector field as this infinite continuum, vector regions are artificially induced zones in the vector field that are maintaining a threshold level of energetic resonance which we understand as awareness. Vector regions are the sorcerers themselves, and the vastness of the zone is entirely dependent upon unique developments of that sorcerer

A vector region is the totality of oneself, and one doesn’t have it set from birth but is said to be fated to encounter its limit at death. So although at first glance it may seem like a Landian time-war thing, it’s more of a system of ethics. A system of ethics immanent to the vector field. (not in the sense of norms, but more in the sense of capacity, what can and cannot be achieved, in a Spinozian sense).

Dreaming is not necessarily the act of dreaming, but the art of expanding the awareness of a vector region by changing the circuitry of its interactive constituents. Dreaming is dangerous because the “personal power” of the dreamer may get lost mid resonance within its own expanding field. Invading forces appear due to this increasing resonance, and so one needs to partially close the second attention instead of simply leaving it open for as long as possible.

This creates a “problem”. This almost monist interpretation implies that pneuminosity is a perhaps unquantifiable measure of energetic resonance. In other words, it is something correlative with power. If we understand power as the force of structuring and control of accretions in their regions of the vector field, pneuminosity would be the “stuff” of power, the formalization of its principle in an ontological system.

This seeming problem, on the other hand, is a solution to the zones issue: how we explain there being divergence in the tonal/nagual and between zones themselves. For example, liminal spaces as a region in the vector field that, due to energetic resonance, has a degree of pneuminosity in “freer” state than heavily accreted regions like the economic heart in the middle of a city.

Pneuminosity, then, is a flat notion with a spectrum of modality. But, in the first attention, there can be perceived only the two extremes of its degree of freedom: bound and unbound pneuminosity. The maximal threshold of bounded pneuminosity is the opaque, material object, while the minimal threshold is the affects and forces that stimulate language production, such as immaterial accretions; notions, concepts. The second attention is simply the physiological alteration to perceive more of the spectrum besides the two extremes.

With the middle of the spectral band as the place of most condensed energetic resonance (and the gate to the third attention, where pneuminosity is in such a free state that it changes qualitatively. This qualitative change is the umbratic.

To become like the eagle is not necessarily impossible but for anyone reserving personal power it is a vacuous task (given that the very stuff of power is less rich in reality than the eagle itself).

Oh, I forgot to tell the biggest implication of this: pneuminosity can be produced. Like an economy has factories that, say, due to desire (investment) displace the wood of trees into machines for producing paper, pneuminosity is the material produced by awareness due to the desire (investment) of the predator (in our CC case, or our entire world’s case, the eagle) in an economy of worlds beyond the second attention itself.

This ties well with the universality of ritual practices and religious experience throughout the history of humanity. Gods are egregores, reflections of the human as we peek collectively into the figure of the predator as its shadow passes through our world. Our collective channelling of awareness’ desire towards escape projects the egregore into the limit of the second attention.

These egregores act as guides for that social body which projected it, and so also act as bridges between the first attention and the black horizon of the gate into the third.

These gods, that uniformly form pantheons across all cultures, reign each over the aspect of our relationship with the predator as themselves aspects of our relationship with the predator. While the predator itself is the totality (and end) of the world.

Proto-monotheism in the form of pluralistic forms of esoteric knowledge (such as the systems that became kabbalah) understood the pantheon while arche-principle and so developed formalized circuits of representation (the tree of life, for example, is the entire genealogy of a pantheon put into a language of/for channeling). The sefirot are each an aspect or egregoric god-aspect of the totality of the world that is the circuit of the entire tree. Malkuth being the limit of the first attention and Keter the limit of the second in a way representative of the godhead. To simplify, this was obviously co-opted in the transition to full-blown monotheism.