The preceding discussion distinguished two possible modes of anomalous action within Pneuminous Accretive Theory. The first involves the intentional application of intensified conceptuality to the vector field. The second involves the reduction of ordinary accretive constraints, potentially allowing a freer operation of power. As mentioned, we provisionally identify these modes as magick and sorcery.
This distinction suggests two different ways in which pneuminous activity might become anomalously effective: magick through curvature, and sorcery through vortical movement. The proposal remains highly speculative, but it may provide a useful way of distinguishing the intentional modification of reality from the less directed manifestations of power described in certain occult and spiritual traditions. In the magickal mode, a desired concept is deliberately applied to the vector. The practitioner seeks to produce a particular outcome through the intensity of a pneuminous configuration.
The previously mentioned gravitational analogy provides a possible model for this process. Just as mass-energy produces curvature in spacetime, an intensified conceptual configuration might, hypothetically, produce a local curvature within the pneuminous field (which as discussed now is reality itself), altering the structure of events towards its intended manifestation. The greater stability of ordinary material reality (deeper cosmic accretive structures) would ordinarily resist such modifications. Nevertheless, exceptional differences in intensity produce local anomalies from established accretive organisation (the human pneuminous accretive force curves the deeper accretions of time etc producing the anomaly).
This does not mean that magick literally operates through gravitational forces. Curvature remains a speculative analogy for the possible capacity of conceptuality to modify the field within which it is already situated. The essential feature of this mode is intentional determination. A particular conceptual configuration is applied in an attempt to produce a particular effect.
Sorcery might involve something quite different. Rather than attempting to impose an intensified conceptual configuration upon the vector, the practitioner seeks to reduce the ordinary accretions through which human consciousness is organised. Such reduction might allow a freer movement of pneuminous power, no longer constrained by the habitual structures of thought, identity and intention. Here the vortex becomes an intriguing possibility. A vortex is a persistent organisation of movement, often involving circulation around a centre, concentration and inward or outward flow. Its identity is maintained through dynamic relationships rather than the accumulation of static material. Within the speculative pneuminous model, vortical organisation might describe a process through which power becomes operative when ordinary accretive constraints are weakened.
The sorcerer would not necessarily be generating power through the intensity of a desired concept. Instead, the attenuation of local accretions might permit participation in a movement belonging to the wider pneuminous field. This suggests a distinction between the two modes:Magick attempts to bend the vector towards an intended outcome. Sorcery potentially allows the vector to move through the practitioner in a less conceptually determined manner. The vortex would therefore not simply be another representation of magickal intensity. It might indicate a different mode of organisation altogether.
The work of Viktor Schauberger provides an interesting point of comparison. Schauberger’s investigations of water movement emphasised spiralling, inward-directed flow and the relationship between vortical motion, concentration and organisation. He associated such movement with constructive and regenerative processes, contrasting it with outward, dispersive forms of motion. His more extraordinary energetic claims remain scientifically unverified, but the general relationship between dynamic movement and persistent organisation is suggestive.
A vortex is not merely a rotating object. It is a process in which movement establishes a relatively stable form. This might offer a useful analogy for sorcerous action.
The reduction of ordinary accretions could, speculatively, allow pneuminous activity to enter into a different organisation, one characterised by circulation and flow rather than the deliberate application of conceptual intensity.
Of course the vortical movement itself would produces local curvature. Arguably these curvatures would be stronger than those achieved by pneuminous intensity. The two modes need not be mutually exclusive.Nevertheless, their distinction remains important. In magick, curvature is sought through intentional conceptual application. In sorcery, curvature might arise as a consequence of a freer vortical movement that is not itself directed towards a predetermined outcome. An interesting question is whether such movement is generated by the reduction of accretions or whether the reduction merely permits access to vortical processes already operating within the wider field.
This second possibility becomes particularly interesting when we consider the Outside. Within the speculative all-pneuma model, ordinary human consciousness operates within an immensely larger field of accretive structures. Some of these may possess a stability, intensity and organisation vastly exceeding anything available to ordinary human conceptuality. Such configurations might be understood as alien intelligences, god-level accretions or other forms of nonhuman organisation. Their existence is not established by the phenomenological foundation of the theory. Nevertheless, the model permits their possibility without requiring a separate supernatural realm.
If sorcery involves the reduction of ordinary human accretions, it might allow a different relationship with these deeper structures. The practitioner would not necessarily need to generate sufficient intensity to overcome the stability of the material world independently. Instead, the attenuation of habitual conceptual organisation might permit participation in processes belonging to a much greater order of pneuminous power (e.g. Castaneda’s world stopping). Vortical movement might provide a possible model of this participation. Rather than imposing a new configuration upon the field, the practitioner might become involved in an existing organisation of power, allowing effects to emerge through that relationship.
This would also explain why sorcery need not be characterised by the same degree of conscious desire or intentional determination as magick. However, it would be a mistake to assume that every unusual experience arising through such practices necessarily involves contact with the deeper Outside. Local accretive processes might also produce unusual phenomena. A contingent configuration could become operative without possessing any privileged relationship with fundamental reality. The distinction between local occult efficacy and genuine contact with deeper accretions must therefore remain open.
One further possibility concerns time. If the wider pneuminous field is not necessarily organised according to the chronological succession through which human beings ordinarily experience events, then deeper accretive structures might possess relations extending across apparently separate temporal locations. Vortical organisation might offer a speculative model for such relations.
A vortex involves circulation, return and movement around a centre. If something analogous existed within the temporal organisation of pneuma, it might permit relationships that appear anomalous from the standpoint of ordinary chronological experience. What appears as retrocausality might not necessarily involve information literally travelling backwards through time. It might instead reflect a more complex organisation of relations that is not intrinsically divided into past and future.
This possibility has affinities with Nick Land’s speculative accounts of alien temporality, the Warp and teleoplexy. However, the pneuminous model does not require a particular future intelligence or technological process to possess privileged access to such relations. Nor does it require numerical circuits to provide accurate maps of the temporal Outside. If a-temporal organisation is possible, it might be associated with many different forms of accretive activity, including processes that have no connection with human technological development.
The connection between vortical movement and temporal anomalies remains entirely speculative. A repeating cycle is not evidence of retrocausality, and the geometrical properties of physical vortices do not establish the existence of nonchronological causal relations. Indeed given the lack of confirmation available to such speculations, what they do become is actually accreted phenomena themselves. That is, the vortex and curve as analogy through a speculative modified Einsteinian pneuminous paradigm may accrete to become more operative terms if sufficiently accreted. Do the terms match the vector of what is going on precisely? Possibly not, though their approximation could still equally be productive and useful.
To reiterate then, the distinction between magick and sorcery now offers two provisional models of anomalous action. In the first, conceptuality is deliberately intensified and applied to the vector, potentially producing curvature towards a desired outcome. In the second, ordinary accretive constraints are reduced, potentially allowing a freer vortical movement of pneuminous power. The first is characterised by intentional determination; the second by a relative suspension of that determination. Both might produce local alterations within the wider field, but their proposed modes of operation are different.
The distinction also helps preserve an important difference between occult power and spiritual development. The reduction of habitual accretions might be valuable independently of whether any anomalous effects occur. Sorcery would be one possible manifestation of such a transformation, rather than its necessary purpose. Nor should we assume that magick and sorcery exhaust the possible forms of anomalous causation. They are heuristic distinctions within a speculative framework.
The central problem remains unresolved: what precisely constitutes pneuminous intensity, how might vortical organisation arise, and under what conditions could either produce effects beyond ordinary psychological and physical causation? For now, the proposal is that curvature and vortical movement might represent two different modes through which pneuminous configurations become anomalously operative.
Magick would seek to modify the field through the intensity of an intended concept. Sorcery might permit a less directed participation in the wider movement of pneuma through the reduction of accretive constraints. Neither mechanism has been established, but the distinction provides a potentially fruitful way of investigating the relationship between intention, power and the organisation of reality. It also leaves open the possibility that the vortex, so prominent in natural phenomena, occult imagery and numerical speculation, might be more than a convenient metaphor for the movement of power.
