Night considered as a power in itself has structural similarities to one of the forms of zones listed in these writings. The zone referred to is the spatial-temporal zone:

“Spatio temporal zonal manifestation appears only at a specific place and time. The entrance
to the Black Lodge in Twin Peaks was exactly such a phenomena. Magick is of course littered
by instructions to do certain things at not only certain times but also at certain places. In this
notion lies the spatio-temporal zone.”

What we mean then is that night functions as a temporal zone -where zone means region more prone to anomalous interference from trajectories not usually experienced (alien, crypto-zoological, ghosts, non-human spirits etc).

Night’s ability to act in this zonal capacity is interesting insofar as it may suggest either something in common or something different to other kinds of temporal zone e.g. astronomical/astrological particulars.

The standard explanation for the zonality of night concerns its ability to restrict human perception. Human accretive reality fields restrain the chaotic outside in a literal fashion. Light is an intricate part of this system. Perpetual feedback systems of solid realities as accretions fed back onto the vectoral (hosting) outside help to maintain the appearance of a near perfectly solid reality. Transcendental repression of small anomalies easily covers over tiny cracks.

Darkness alters this. As light withdraws, even though conceptual and other senses continue to work with the outside to maintain physicality at near similar levels to in daylight, there is necessarily an increase in the lack of stability. Fear of the dark can exacerbate this, both by increasing instability in the system and being attractive to entities that normally are outside of the reach of solid physicality. The instability generated by various anxieties and actual ontological looseness results in an increase in regular reality being breached by the anomalous.

These two processes themselves are also exacerbated by the night-time accretion itself. That is, the historical interconnected threads of the night in the pneuma (conceptual substance) make a vast accretive structure that itself autonomously alters the vector (the time region that the ‘night’ as accretion inhabits). No matter how much rationality may be imposed upon the vector in the modern day, this solidifying pneuma will only be partially successful in altering the mythic powers of the night as accretion.

In zonetology zones have been attributed with generating a kind of vacuum by the withdrawal human conceptual structures (dereliction). This conceptual vacuum has been assumed to be attractive to forces that can create anomaly -the speculative causal ‘reason’. Zones share with the night the accretive overlay effect which can multiply the anomalous potential of a zone.

In this sense though the zone-as-night has more similarity with the spatial zone than with some spatial-temporal zones. Our inevitable experience with this phenomenon on a daily basis bears some resemblance to a spatial zone that we might walk past every day. Twilight also fits this kind of description though twilight itself has a different accretive structure.

However spatial-temporal zones as they are otherwise defined can be shown to be different. Spatial-Temporal zones that are defined by particular configurations (astronomical/astrological) do not have the easy repeating nature of either the night or twilight. If it is augured that to be on a particular hill on a particular day may have some particular other worldly property, (if we accept this) we may infer two possibilities for its truth. i) is that a particular set of actual forces are in play in what we experience as ‘that time and place’ that will yield some kind of anomalous effect. ii) is that, having been given the coordinates for the ‘event’ we accretively project anomalousness onto this vector region and as such we facilitate its occurrence. We might note that if i) is true (so long as we know about the event then so is ii) (the accretion will necessarily be formed) whereas ii) might be true and i) was not.

Of course other forces might be in play on particular nights, however this is besides the point in relation to our zonal delineation. The zonal (anomalous) power of night has two faces, one human accreted ‘the night accretion’ and the other quasi intrinsic to our relation to it -the withdrawal of human visual perception. The power of the temporal zone however potentially comes from a particular intersection of hidden forces that create the zone or solely the application of the accretion to the spatial/temporal vector.

It is the former of these two points that is the crucial distinction between such zonal conceptions. Both faces of the night are contingent on different relations a particular species (humans) has with the night, one accretive and the other a feature of how its perceptual system functions. Clearly these demarcations aren’t absolute and it is hard at some level to strongly separate the withdrawal of light and its hiding of the world from the cultural-mythic accretion of ‘night’. However even treating them as two poles still renders the structure of night as differing from the spatial-temporal zone and its potential for being brought about by either simply accretive powers or actual hidden forces, utilised by humans but potentially simply occurring whether they are aware or not -and accretive powers..

The CEO is proud to host this fascinating paper by Mina Baek on Accelerationism, Reza Negarestani’s ‘Intelligence and Spirit’ and Blaccelerationism.


“Accelerationism comes from the Marxist idea that communism comes after capitalism, and therefore, to get to communism, we have to accelerate the logics of capitalism. Rather than resisting corporate exploitation with robust unions, maybe we should implicate ourselves in corporate takeover of the world. Rather than feeling guilty about being trashy consumers, maybe we should get out there and enjoy commodity fetishism. Accelerationism is a seductive idea. It says: it’s okay to lay down the hermeneutics of suspicion, the nagging doubt that capitalism is out to get ya, to screw you over. It’s all part of the plan. Just hang on tight, accelerate the process, and we’ll be in communist utopia in no time. Never mind the question whether Marx was right; never mind the debate that well, Marx didn’t quite mean that communism will just naturally happen to us inevitably; never minding those, nevertheless immediately one might worry: capitalism is racist. If we ought accelerate the logics of capitalism, doesn’t this entail that we ought accelerate racism? But surely one would have to be an evil racist to believe that.”

Read the paper here.

With thanks to Emanuel Magno for the reticular word and ongoing discussions on this topic.

A reticulum is a network of fine lines. Reticular ontology describes reality in terms of these lines. The reticulum can be said to account for all relations between all phenomena both in reified object (molar) modes and relational-becoming (molecular) modes.

Reticular ontology unambiguously accepts the potential reality of all phenomena generally labelled paranormal/anomalous/spiritual. This does not mean there are not seemingly ‘strange’ phenomena explainable within an already comprehended band of reality, however it does mean that all potential realms that might account for extreme anomaly are accepted as existent.

As such common human perception only perceives the reticulum through a small lens -though is of course formed also by incredibly restricted access to the reticulum at large. The narrow region of the reticulum enables stable structures but also facilitates apparently strange alterations by their connections. The strangeness of the alterations is only only perceived as ‘strange’ by our inability to perceive the reticular flow in all its complexity.

The previously much discussed pneuma and its accretions are also reflected in the actions of the reticuli. Pneuma was put forward as a substantialised concept substance capable (under certain circumstances) of making alterations to the more generally recalcitrant ‘umbra’ that hides beneath. Pneuma now becomes an aspect of the reticulum that occurs in structures more like knots than accretions.

The fibres of the reticulum connect all things together and they are all things together -accepting that individuation is not necessarily part of the reticulum itself. Paranormality and associated phenomena are simply the actions of lines that connect across in ways we cannot perceive as cogent. To return to synchronicity, when we wonder what the connection between the dream and the event is, we can now understand that reticular lines quite literally connect the two.

Humans as reticular bundles move amongst the network (reticulum). However one must not conceive of the reticulum of consisting of simply one reality of this kind, it must be conceived as multiverse but not in a passive sense. Reticular engagement of what may seem to be relatively banal kinds can easily result in a shift to an alternate reality directly connected by a particular reticular flow. This kind of shift can be likened to a convergent tectonic plate shift, in which the plate appears to be heading one direction but then travels downwards. Factors previously understood as pneuminous accretions (conceptual entities) may be responsible for such shifts though such shifts may simply be flows in the reticulum of a movement more akin to the movement of the wind (when considered as an impersonal force).

As such existence is constantly formed of reticular band convergent slides and incursions from other differing angled flows that may form knots within a given band. A fluid experience from stability to ambiguous half-paranormal experiences (luck) through to attention grabbing anomaly is the result of the reticular interactions.

My colleague here Emanuel Magno has often described the evolution of the CEO into phases; I did not see the development in these terms at first, though I increasingly see what he means. Phase 1 was characterised a kind of phenomenology by the initial development of the pneuminous accretive theory -as sketched in the Tractatus Pneumatologico Philosophicus. Phase 2 can probably loosely be characterised as a combination of returning to the agnostic disjunction that was used to justify the investigation of accretive theory in the first place. This resulted in a recognition of a Laruellesque equality between all ontologies and their competition for dominance of the territory. Phase 3 was the zonal investigations. This was a very specific kind of enquiry that was only tangentially related to the others. In this sense it was both wider (non-pneuminous specific) and narrower (about a specific topic).

The phases are never pre-planned they just emerge one from the other. Phase 4 has been hinted at from two angles. Firstly there have been notes on a pre-ontology. The pre-ontological sketches have tried to hint at the possible disclosure of reality that seamlessly weds what we would call anomaly and regular reality; to try to speak of how it would be for these to appear as just how things are without one being seen as a rupture of the other. The second of these is the interest in the writings of Carlos Castaneda as fuelled by a recent reading of 1000 Plateaus. Bracketing off concerns of invention, they provide a description of radical possibilities available if the world is accessed in a certain way.

Building on this pre-ontological synthesis and modern tales of ‘Power’ (hyperstitional or otherwise), we believe that phase 4 should be characterised by a move beyond the phenomenological nature of accretive theory as it has been couched so far -a transcendental appearance- to a full blown speculative ontology that seeks to treat all forms of anomaly as not psychological but actual.

A key feature of the accretive phenomenology was the incoherentism it emphasised with respect to how such alterations as synchronicity occurred -the incoherence being part of the appearance. This incoherence was in turn linked to the incoherence that borders our usage of concepts and the way they bleed at the edge. The latter part of this statement will no doubt still be employed -in conjunction with Emanuel’s development ‘decoherentism’, whereas the former will be abandoned in favour of a more definite metaphysic that makes a decision about what is actually happening.

Such an endeavour does not seek to be flakey or new-age pandering. Indeed it hopes to be a rigorous speculation that sketches what reality actually looks like if we understood that the anomalies are actual incursions and not just subjective fantasies.

In keeping with one of the exit points that have spawned this phase, the ontology will probably have the flavour of being a disambiguating plug-in to Capitalism and Schizophrenia. That is, where the paranormal references in CS can seen as analogy or acceptance here we side unambiguously with acceptance. This will be complemented by a more fleshed out less phenomenological version of accretive theory in which pneuma -as substance- can be viewed through a quasi-materialist lens in terms of its strata (accretive layers) and content/expression.

The basic overarching structure of reality will be capable of alterations in relation of subjects minimally two ways. One will entail the seamless move from one reality to another as a perfectly ordinary everyday process whilst another will allow for alterations within a given reality. Intentional accretive entities (egregores) and pre-existent to human intention non-physical beings will both be presupposed to obtain. Physical and non-physical interactions with a variety of entities will also be taken as axiomatic. Locations of such entities must also be presupposed on similar pair of axes as alterations. That is, entities may be residing in this plane of existence in a more or less permanent manner -overlap itself will be a useful concept for explanation- whilst also existing on adjacent dimensional planes.

It is interesting to note that this very classification of beings was used for the zonal investigation project. This in turn shows the connecting thread that drives the general work of the CEO. More detail on all of this soon.

The Reality of Knowing Nothing at All -Part 3
Jim Meirose

No one knew the why, but my dear, there’s an ‘efinate process; yes, a process, a good process, quite fine; to returnback for—plant these rose—f’ recoinsideration ‘f any possibly mistake ‘f lack of presence of any character ‘f number forming any of the words—rose seeds—which, strung together, form the name of the thing less than present, and one unusual day the Paul came to work on time, all calmly putting palms down ‘n soothing gestures with, No, I am fine—I had a neck problem. Got hurt in the pool. I had to get surgery. I was gone for that reason, eh deftly swiping the next available excuse in the ‘x bin for fitting the ‘gory of universal no-show, the prior being, I went to the dentist for a cleaning—with the x’bility to be ramped up into, and I ended up with a broken—plant these rose seeds—jaw no I don’t know why they didn’t call you that’s just one ‘nother facette oof there indocompetenance, maybe they don’t know you exist—no I said no I don’t know why they didn’t try and find you out, dig you up, clean you raw, as existing I cannot answer for their dos, or do nots, and even so if had it been done, how the ‘eck ought they have figgered ‘ow to du-it. Then, as for me, after my wiring, I could not speak a syllable ‘cause this jaw’s wired immobile okay, okay, I know this’s off topico’ sinn et’s know not big shot Paul’s excuse, how dumb do I look I did hear you know that yes his was I had a bad spine, and yes his was also; I had to stop lay down and lookie heah’ listen, gaaa. Gaaaa! Stop, let him fix things using tools some long and sharp some short and blunt—these rose—some in be the ‘tween so. Stop, lookie here I do seem to you to be a different person now, say that you all wrong all that hey, ah? Is that—seeds—it? Well, bah. Ahh, you don’t know me. So you say? No, shut, listen. You may look at me. No, shut, listen. You may look at me. No, shut, listen. But you don’t see me. You don’t know eh o’ look at me. But me, you look at me, you don’t? Yes you do—but you can’t see me, don’t know me, now ‘r never. Hear me! I am Paul Repititian, I am here to work out my way! I am yes, the big Papa and Paul and all that, just like that. Let me work. And. He being ten. To. Plant seeds. Being ten feet. Of. Ten feet tall and half as less sametimes. Tall and tall and half-broad as tall, nobody questioned Paul any times over then,’bout any possible hoax, more afta’ that. Paul, the big Papa, and both of all others go’ resurrected, went on to sainthood, the one already, the other, no, not yet, but—surely soon after. There are those that—and sorry, but the scroll rips gone down diagonally at that point. And so that is it. But knowin’ half—if that be the number— ‘s better than knowin’ nothing at all. The reality of knowing nothing at all, is not I’m afraid, my dearie o’ dear-o, all there is, so no it is not all—plant these rose seeds—there is no not no. Yes? Not in any way, either. No. Accept things please no or all’s gone by’s been flat wasted. There he goes; plant these rose seeds.