“The akashic perpetual store of all information is not a necessary reality.” I informed P “You are wrong” he said back without batting an eyelid “It is the most necessary concept that is, it is true even if J is nothing but a figment of my mind.” “And how do you reason this?” “Simple. All I need is the continuity of all things. If everything exists in a continuum then past is no less present than future and present no more to be privileged than past or future.” “Why does this serve as guarantee? Why can I not simply have a present in which moves towards a not yet existent future and moves away from a past that disappears into nothing?” “If that were so then how precognition be possible?” “P, you infuriate me. It is precisely one of the contentious issues that notions like precognition are not possible.” “Yet you would concede the appearance of precognition is possible?” “I can scarcely deny it since I understand the term when you use it.” “Then implicitly you understand the ontology behind it, or minimally you allow it and since something akin to the akashic records is implied in the concept it follows that you understand its necessity.” “But this is not the same as its necessity.” “Is it not? Given your understanding of the concept of precognition, did you not find that the necessity of something like the akashic record?” “But precognition is not necessarily true.” “Yet its possibility is. Is that not all we can ask for of anything? That its possibility is true?” I rolled my eyes “What is J’s number?” P began matter of factly “The number was obtained through a pack of playing cards. I shuffled the cards. Asked for the number to be revealed and then dealt out a number of cards. When I deemed the correct amount had been dealt out I stopped. I then added the number of the cards together, counting 11 for Jacks, 12 for Queens and so on.” “And what was the number?” “I obtained a number of course, however like a good scientist I felt the need to check my results so I performed the experiment again.” “And did you get the same result?” “Yes, or at least mostly yes. I believe I conducted it about 5 times in total with about 4 of these bringing about the same result.” “And what was the number?!” “The number was 47.” “Oh” I said, somehow disappointed, for I had believed that the number would be somehow significant sounding but this number sounded rather dull. “What do you mean ‘oh’?” said P, sounding almost hurt. “I don’t know, I don’t know what I was expecting, I suppose I imagined the number would be more…” “More what?” P looked irritated “More special sounding maybe? I don’t know, I don’t know what I thought.” “Your fantasy of let down is just the failure of the number to be 666, but not all spirits are the devil itself -if indeed that number even means that. 47 is a discovery. We do not know what the correspondences of spirit to number means. We only know -from the various texts- that it exists. Presumably my having J’s number will give me some kind of leverage over it.” I thought P’s usage of the term fantasy interesting, given he was engaging in some kind of fantasy of power of spirits but I did not say this. His face lit up and he continued “But this number is just the start. I have not been idle. It is but a clue that reveals a world of hidden connections. It is possibly the clue that enables us as a species to understand the necessary connection between the symbol and the symbolised.”
P leaned back in his chair and swiveled his eyes towards me. “How many Gods do you suppose there are?” This seemed like a ridiculous question and I told him so. “But why do you suppose it is so ridiculous?” came the reply. I did not feel, given P’s intelligence, that I really had to answer this question, however since he had asked it with a degree of sincerity I decided to answer. “It is ridiculous because firstly the idea of a God is totally incoherent and secondly even if we allow some sort of definition we will then have no actual way of answering the question. The only instance in which we can answer it is a kind of historical review of all the known religions and their Gods, though this too might prove tricky as there may be translation errors in some of the texts which will result in some entities which we might classify as minor spirits being classified as Gods and vice versa.” “You are right of course” said P “and yet when one has talked to the spirits themselves, do you not think that one is in a better position to answer this problem?” I cringed at his tone, which he had been effecting since he had been talking to J -a disembodied being of some kind. “I am not sure we can trust J’s pronouncements upon the matter any more than Jesus’ frankly” I replied somewhat curtly.
“I know what you mean” P began again “I just think, this time we have a better case to sort it out, I think I have the necessary proof, this side of the coin and the other so to speak.” I became confused “P you are confusing me today. This is not an unusual occurrence so I am not surprised by it however its regularity does not make it any less confusing. Presuming the two faces of the coin are somehow this reality and the one that J inhabits, what is the proof that you refer to?” “Who mentioned proof?” “You mentioned proof, you often mention proof, it is like a talismanic word to you.” “You misunderstand me, I did not ask the question of you, I was merely recalling a conversation with J in which he uttered those words.” “Go on…” “I was speaking to J about the problem, musing to myself almost upon the topic of proof when it said enigmatically ‘who mentioned proof?’ I said that I was thinking about proof, so probably I did. To this it remarked that proof shall be mine.” “And..?” “The presence left.” “So what was the proof?” “I didn’t understand its nature at first, indeed there would be some -I suppose you would count amongst them- who would say I still don’t understand it. Nevertheless the proof begins like this: Later on in the day I felt I should like to know the number of J.” “The number of J?” “Yes, you will be aware of the tradition of entities having numbers. I wished to know the number of J.” “And did you obtain it?” “I did.” “And what was this number?” “Before I tell you the number I must tell you how I obtained it.” “Then do so please, for I am eager to hear the number of J.” “I was not actually talking to J on this occasion, rather I chose to find this number out by a divinatory method. The reason for this is that the spirits can be mendacious and hence it is wise to sometimes bypass direct contact with them and employ a more truthful method of revelation. Divinatory methods are one such.” I felt a rising sense of rage and flabbergastation at this “P, have you not on previous occasions argued for how we should trust the spirits for function largely as just another consciousness, which -as your argument ran- we usually trust? Yet now you seek to bypass the mode of direct contact as untrustworthy!” “Am I to apply one rule to all situations? What foolishness do you speak? If I wish to obtain your bank details am I going to ask you for them? No I must use subterfuge and modern technological methods.” I raised an eyebrow. “Divination, bypasses the direct word of these entities and plugs straight into akashic data, which if checked suitably can on occasion be extremely reliable.”
The essential problem with the zone pertains to its ontology. In science fiction the zone may be unambiguously real -in Roadside Picnic it is clear that humans seem in no doubt that aliens have been (and gone) and the artifacts they left are recoverable and repetitively useable. Tarkovsky’s interpretation leaves things hanging a little more ambiguously, though the reality of at least some anomalous interference is rendered clear by the telekinetic glass movement by the mutant child at the end. The aporia in both though is the same -the uncertainty of golden-sphere/room’s ability to grant wishes.
The zone in this world has no such ontological clarification. NARPs reflect the fact that even if Kant is not actually right, his thesis hovers exactly on the borderland of anomaly. The question as to whether Kant is correct or not is unanswerable in a similar kind of manner. The Kantian limitation in this sense is applied to the epistemological status of his own transcendental idealism – it is simply one more metaphysic that, like God, we should bracket off as unknowable. What he does do though is highlight this ontological manifestation like it had never been highlighted before: the possibility of the subject’s being intertwined in the production of spatio-temporal reality.
We cannot properly know whether transcendental idealism or transcendental realism obtain. They remain in perpetual war in conceptual territory being fought for by agents (scientists, philosophers and thinkers who would consider themselves neither). They occupy an agnostic disjunctive status.
The wood becomes so tangled in an instant, I can almost not make out where to go. The zone itself is split in its interpretation. Does it obtain or is it psychological? This is almost pointless as a distinction. ‘Does it obtain?’ has two options: Is it real in the sense of ‘built into a reality external to NARPs’ or does it somehow ’emanate from them’ and yet still affect the seeming externality? ‘Is it psychological?’ is intended to restrict the domain to hallucination, though one could argue that a Jungian psychological take would mean this was the same as the ’emanates from us’ thesis. Usually though it is intended to cover those interpretations in which phenomena are perceived as anomalous, though in fact fall under the understanding of reality as already given. Psychological in this sense implies that no anomaly obtains as such. This is different from the umbratic possibility which affirms the reality of the phenomena as external from the conceptual being. Concepts being merely understanding of the phenomena from the NARP perspective.
Proliferating paths can dimly be sketched by noting the ontology of various anomalies under either pneuminous, umbratic or psychological schemas (these mean in a sense transcendentally ideal anomaly, transcendentally real anomaly or anomaly as hallucination to a transcendentally real world).
Reviewing various anomalies under these heuristics may be helpful.
Pneuminously ghosts are pure accretive formations; they are formed either by neurotic accretions freed from regional processors that have not dissolved, or by accretions formed by other NARPs that project the presence onto the relevant zone.
Umbratically ghosts are literal spirits of the dead that persist in this reality and have not moved on to wherever they should do. Such an ontology presupposes something like actual souls that exist independently of the body and have an existence external to it.
Psychologically ghosts are pure hallucination due to various neurological occurence. They have no existence in a real external world that persists in our absence.
Pneuminously UFOs are accretive entities that take conceptual forms either of an autonomous or imposed nature. They can behave as ‘real’ in many ways, but can disappear as quickly as a dream fades -as they are just pneuma interfering with umbra and the interference may stop abruptly.
Umbratically UFOs are either ultra or extra terrestrial entities that exist autonomously in some other sense, yet for what ever reason manifest in our reality periodically.
Psychologically UFO’s are a mix up of meteorological phenomena, hallucination, satellites and airplanes. No such aerial anomaly is real outside of these explanations.
Pneuminous synchronicity is interference in (our) reality from accretions of pneuma. Conceptual entities manifest poignantly to NARPs, though their may not actually be any particular message, only a pneuminous connection.
Umbratic synchronicity is potentially preordained harmony. This retains the reality of the metaphysical connection and decentres it from the NARPs influence. Another version would be the reality of certain powers that sought to convey messages that were of import to the NARP in question (see umbratic spirits).
Psychological synchronicity is purely statistical probability, confirmation bias and apohenia. No external reality altered in relation to the subject.
Pneuminous cryptids would be similar to Keelian Ultraterrestrials. Pure conceptual powers that have ruptured umbratic restraint and manifest with potent solidity, even capable of leaving traces, yet equally ontologically are created by NARP like powers of accretion. Their autonomy could still be real but not necessarily in the sense of living a life somewhere else.
Umbratic cryptids would be actual alien, terrestrial or ultra terrestrial entities capable of appearing in this reality. They would have a coherent existence, not contingent upon NARP conceptuality.
Psychological cryptids are hallucinations or mistaken actual animals.
Spirits (Angels, Demons etc)
Pneuminous spirits are pure pneuminous constructs. Though created by NARPs they may have a high level of autonomy. Magick/religion creates these entities. Such beings may be visible and capable of bringing out reality altering effects (Magick).
Umbratic spirits would suggest that such beings are real outside of human conceptuality e.g. as if Wierus orders of demons or the Lemegeton were just a correct descriptions of how these beings were structured. Such a structure might easily involved ontologically real good and evil. Such beings would likewise be potentially visible at leas in certain states, and capable of altering reality (as we perceive it) under certain conditions.
Psychologically such spirits are just hallucination. They may the products of unhinged minds and in this sense dangerous, however never actually existent in the externality.
Pneuminous telepathy is just the tapping into another NARPs accretions and accessing them as if they were ones own.
Umbratic telepathy is entails something similar, though the mechanism would be discoverable as some kind of psi like substance -this is not possible for pneuma.
Psychological telepathy is just knowing someone well enough that thoughts coincide on occasion. Selection bias determine the importance of certain instances.
Pneuminous telekinesis is the manipulation of a vector that would not ordinarily move without physical help. The accretion ‘moving’ is successfully applied to it in accordance with the will of the telekinetic NARP. The umbratic is ruptured in this way.
Umbratic telekinesis entails that a real force exists (like psi) manipulable in some instances such that physical object may be moved by certain NARPs.
Psychological telepathy does not occur, all instances of it are only apparent.
Pneuminous poltergeist activity is likely autonomous accretive powers exerting umbratic warping. Little else can be said about it.
Umbratic poltergeist activity may be an actual spirit or ghost. Potentially also it could be the kind of energy discharge theory often touted. It could involve a potentially detectable force like psi.
Pneuminous alien abduction is an interaction with the alien accretion and the long standing myth accretion of abduction (which exists in faerie too). The individual may well have genuinely disappeared into the pure pneuminous realm, but they have not gone to a cogent other world or dimension.
Umbratic alien abduction is the being actually abducted by alien beings of whatever kind. The abduction was ‘real’ in various senses of the world. The individual was actually gone and the beings involved abducted the individual with an agenda.
Psychological alien abduction means no such abduction took place. Dream, hallucination and sleep paralysis are likely features of the experience.
Pneuminous astral projection means that the neurotic accretion exited the regional processor and was capable of entering a more flexible pneuminous state. Instantaneous travel and umbratic manipulation is possible in this state.
Umbratic astral projection means that there is such an energy body as the ‘astral’ body or potentially soul. This can exit the body under certain circumstances. Such a entity is potentially measurable.
Psychological astral projection entails no such entity ever left the physical body and the experience is just construct and memory from the existing mind.
Zonal forces potentially emanate from dereliction. Fisher famously tried to define the eerie as related to the notion that in a given situation/phenomenon some agency could be inferred though not detected. Zonal infestation of dereliction occurs quite easily but is by no means necessary. Frequently adventured in/relatively recent dereliction can become so inhabited that it acquires no mysterious air -its accretions are maintained albeit in an altered form. However at least slightly old, cordoned off or infrequently visited places of previous human work or habitation readily acquire an other worldly look. Sometimes called unplaces, such regions are ripe for zonal transformation.
Unplaces are a tiny aspect flip away from becoming zones. One may do this intentionally if one wishes, one may look upon an unplace as if it were now the seat of some permeable reality (an active form of zonal accretion) or it may happen of its own accord upon investigation (unknown origin -umbratic or pneuminous). Quite likely unplaces will stay as an unplaces even upon investigation and be interesting in the sense that history can be interesting.
Part (though not all) of the sensation of the strangeness of the unplace is the curious tension between its being so obviously created by humans (in particular as opposed to NARPs in general) and its now not containing any. The sustaining pneuminous and physical power that emits from the inhabitants is missing. The accretions are stagnant. No humans conceptually enliven this space. The lurking phantasy of incoherent idealisms suggest the possibility without this ‘being perceived’ the space is somehow unstable. The aged look of such places as Dionysus comes to reclaim them adds to the sense of alterity. It is not eerie in Fisher’s sense because it is precisely understood who the agents were and clear that they are no longer there. We feel imaginary accretions of such places, we invent the previous life.
The zonal aspect of the unplace is almost ironic apropos Fisher’s notion insofar as, though the spaces were designed by humans and gain their curious appearance due to the tension of their lack, the eerie presence felt may suggest itself as nothing remotely human (thus the agency involved is a second agency layered upon the agency that we know actually made the structures). Of course regular ghost like activity is possible and in this case the eerie sense is the presence of the agency of the remaining neurotic accretion fragments -regular Fisherian eerieness. However other zonal phenomena may be more alien/ultra-terrestrial/synchroncitous or just plain ambiguous between free floating neurotic accretions (ghosts) and other autonomous conscious accretive entities (poltergeist activity).
One of the suggested connections between unplace transformation into zone is that of the lack of human pneuminous force within the area. As the conceptual power of humans solidifies the vectors into the things we take them to be, so its absence loosens this grip. It may be there is an elastic tension created by the pneuminous bend upon the umbratic structure that, upon its release, bends back in an opposite manner. This opposite bend may create the reality thinning effect observed as highly imminent in unplaces. The being-in-the-umbra of such places creates the looseness -they are less close to strongly structured human reality. This release is attractive to such beings that wish to cross this thresh-hold (for a picnic). Of course this is a speculative manifestation, though it is no less interesting for it.
Like all concepts the zone resists definition. As laid out in earlier work, the structure of concepts has an an initial appearance of incoherent coherence. This means that we accept the definition/use of the word with little reflection. It seems sound in its sense so that is good enough. Any analysis of a concept inevitably turns up some degree of incoherence, the concept is leaky. The philosophical revelation of this means that the appearance is reversed into a coherent incoherence.
The Lynchian/Strugatskian inspired zone accretion does not really suggests something coherent even initially. However, even though no definition is particularly given, a feeling of an incredible occult-synthesis emits from it. A sensation that maybe here is a sprawling concept that will give some kind of satisfaction to the matter in hand. It won’t. It can’t.
The zone, like some other concepts, over-reaches its ability (outside, umbra, God). It tries to point to a beyond. The zone often begins as a physical space that has been infected by anomaly. It strongly suggests something like inter-dimensionality/reality permeability/soft placeness that persists in a particular area. The nature of this alteration is often couched as outside of current understanding -though no doubt in some SF works zone like phenomena exist that are comprehended if not controlled. Any zone like phenomena in our reality are definitely not understood. Of course competing ontological manifestations occur even in mainstream science. However some versions are so functionally accurate that the only alteration possible will be one that subsumes them rather than outright corrects them. Zone like phenomena are either rejected or hypothesised about (often involving quantum mechanics). Ineffability is a feature of the zone.
Strong suggestions that zonal phenomena are actually located can be reinforced at a pneuminous level. Zonal power as anomalous to regular reality in some way creates the pneuminous interference feedback. Vectors designated as zones are pre-accreted with zonal pneuma. NARPs aware of this bring this accretion with them and add to the phenomena, thus raising the likelihood that anomaly will manifest. NARPs unaware or disbelieving that they have entered a zone (like Robert McFarlane’s encounter at Chanctonbury Ring) may still be affected as, though the accreted area may be less likely to function in the face of non-belief or non-awareness, the autonomy of pneuminous accretions guarantees this possibility remains live. Theoretically zones could be created with no original ontological anomaly (interdimensional interaction), but only with the myth of one. The myth accretion in turn builds more zonal pneuma upon the vector, rendering the site autonomously zonal. This possibility means that even apparently ‘special’ places may be only pneuminously formed.
This insight relates to the zonal concept problem. Insofar as objective and subjective have any value, zonal phenomena do not give themselves to either particularly well, since even putatively ‘objective’ zones may have been previously ‘subjectively’ constituted -only in turn to behave as if ‘objectively’ present. This problem is compounded by zonal contamination. The zone as a vector infected with anomaly also infects other NARPs. The zone escapes its physical location, which we can know must to some extent be illusory as the very nature of it breaches spatio-temporal regularity. NARPs as mobile locations and producers of accretions become infected with zonal pneuma either consciously or unconsciously. Zonal interference follows (synchronicity or other phenomena).
Yet the zone is not the phenomena themselves. This, if nothing else may be the only insight. The anomalous phenomena are housed within the zone. The zone is the region, spatial or temporal or both in which the phenomena may occur. The zone may show itself as a sensation in which the possibility of anomaly is imminent but not necessary. Pneuminous feedback guarantees that even the most artificial projection of zonal pneuma may precipitate results e.g. NARPs of altered or unaltered consciousness may whip each other into a frenzy of believing they have entered a twilight zone type phenomena and in doing so will further accrete such [zonal] pneuma. The zone equally may not be spotted and may be only retrospectively attributed. Phenomena that occur outside of any indication that anomaly is imminent will alert NARPs to their presence and thus awareness of the zone e.g. houses suddenly become haunted houses; the hidden zone is thus brought to life (or created). Unexpected synchronicity may have a similar feeling, especially if there is more than one. This creates the sensation that reality around the NARP is altered ‘at the moment’ and gives the sense that the zone is present.