It is well known now that that the paranormality of zones of dereliction functions by means of the so called vacuum effect. This eponymous vacuum is something of a misnomer though the point is well taken. A given vector region may be conceptually (pneuminously) imbued with the multi-story car-park accretion. The community continually reinforce this accretion by their pneuminous interactions with it. However when lack of finance and minor structural damage render the car-park closed, the accretion begins to crumble.

The rapid decay of pneuminous accretions creates a vacuum like effect. The previous perpetual reinforcement of these structures has suddenly stopped. They do persist but are immediately weakened and it is this fairly rapid collapse that attracts certain other powers to fill the gap. It is not properly understood why these forces are attracted to decaying pneuminous regions though the clue may be in exactly such a notion.

There is some speculation that the accretions themselves, as they decay, release their latent energy which in turn is attractive to various of the beings that inhabit the pure pneuminous realms. In this way it might analogous to how bacteria and fungi are attracted to decaying matter, or possibly like carrion feeders are attracted to dead creatures. The scale cannot be currently determined.

Whatever the attraction, research has revealed that sudden lack of attention to objects gives the same depleted pneuminous effect which attracts certain forces. Interestingly it also confirms that whilst the accretion initially decays rapidly, at least 50% of it is forms a deep structure which is extremely difficult to remove from the vector region to which it is attached. This remaining amount breaks down extremely slowly over time. Whether the beings that attracted come only for the rapid release or for the slower breakdown (or even if different types come for different breakdowns) is not understood.

The aforementioned paranormality of these regions then is generally understood to be a product of the beings that come to inhabit the absence left by the accretion decay/withdrawal. Human experienced interactions may be accidental or may be intentional attempts by the beings to feed on the pneuminous structure of the unfortunate human or to simply warn them off from interfering with their activity. Humans of course do not usually come into contact with such beings as much of their world is under constant pneuminous reinforcement which prevents such entities from manifesting (in any significant manner).

There may be other factors involved though. General energetics have long since held that places that have ‘good’ energy are often extremely harmonious in appearance. A beautiful woodland glade of dappled light and humming life is said to have good energy and the fact we find it so beautiful is a reflection of this general energetic state. Given the nature of pneuma, this must entail (for any creature that has some sense of beauty) a kind of positive feedback loop. For example, the system (glade) is extremely positive to the encountering organism, that is, it is in itself already positive in a sense. The aesthetic appreciation of the organism for the system then accretes these kinds of positive pneuminous structures onto the system (beauty etc.). This pneuminous accretion only serves to enhance the region to more beautiful/positive level. This effect may be only slight but we know it to be real and it might be more than slight.

Zones are not known for bringing about perceptions of beauty, often being considered ugly eyesores by many inhabitants of the town/city/region where the zone is. However the growing appreciation of zonal regions as having their own aesthetic qualities worthy of attention could, theoretically, undermine some of this negative attitude towards them. This attitude change, disrupts the insufficient dichotomy of good energy/bad energy. Stagnancy and dereliction have certainly been thought of as forces inimical to humans, however the re-perception of zones as being imbued with a certain wonder places a spanner in the works of a ‘place with bad energy’.

To be clear we illustrate here only a theoretical possibility, however it is still worth discussing. If the feedback mechanism between accretion and the underlying nature of the vector region is significant (i.e. if the beauty etc accretions are making the place more positive to any significant degree) then the perception of the zonal regions as interesting, awesome even beautiful themselves, will significantly alter their sometimes hostile nature.

This speculation then involves that the beings that are attracted to the zones are not simply there to feast upon the decaying pneuma, but are also there by virtue of the negative accretive qualities that are accreted to the regions. An alteration (admittedly one would need nearly everyone to adopt this attitude) in the accretions that form on zonal regions would then potentially significantly alter the energy of the place itself.

We are (culturally) extremely familiar with the positive energy of harmonious places and negative energy of unpleasant ones. Even, the beautiful place that houses poison is a comprehended trope. However the zonal energy transmuted through the positive gaze is not a common idea. Even currently interested people still are fascinated largely because of the negativity, because the places are creepy and strange; this make the re-perception only partial. The alchemical transformation of such a proper reperceiving might bring about a rarely encountered form of energy. Similarly the beings attracted to zones would be of a different order. Owing to the speculative nature of the enquiry, possible functions of such an energy are not yet even guessable, however research in zonetology is always progressing.

There are only two modes of activity. One takes place within the strata of concepts/culture and the other other also partially does so but strains beyond it and possibly achieves this. Most activity in general takes place in the regular home of what I called above the ‘strata of concepts/culture’. I don’t mean anything esoteric by this, but I do mean something very broad. Whether a scientist, a writer, a carpenter, a gardener or a cleaner, your activities, your aims fall within this realm. Indeed just in your day-to-day existence, all of your quasi-conscious and conscious (though I am always wary of using this word since reading Gurdjieff) activities fall under this mode. The mode is purely directed within the accretions. It works with them. It may try to work out new, hitherto unidentified vector regions (science) or it may work with existing accretive structures, absorbing them, mildly mutating them as we do in our interactions.

Even many of those who believe they work closer to the edge, work purely within the accretive structures. Indeed many people interested in esoteric/occult matters only work within the accretive layers without attempting to escape them. Here probably is the only point of this writing. Nothing you engage in, in any occult quasi-activity (like numerology) escapes the accretive layers or does anything significant to alter your relation to them. You might obtain results. Results are a different kind of phenomenon. Results enable the practitioner to question the state of reality by means of the question ‘what ontology is compatible with my results not being reducible to a solid-world materialist/psychologist type explanation?’ Results are an invitation not a real result.

In this way results are openings, but they are in many ways only accidental openings. They may encourage more playing with systems. This may trigger more results either synchronisitic or intentional. It is real but it means nothing. All such activity is still within the accretive realm. The only activities that are otherwise are the practical attempts to move beyond it. These are the thought stopping, personality disabling, pattern breaking practices you read about in all the literature on this matter.

Phenomenology comes so close to some of these. Phenomenology unearths the vector field, the transcendental backdrop into which the accretions embed themselves, but then it returns to the accretive world to show how it is constituted. The second activity seeks the vector field unrelentingly. The vector field is the wellspring of sorcery. No one can say how long it goes down before disappearing into umbratic depths.

Poetry, art and music are interesting cases. Poetry rearranges the accretive field to present disclosures of a certain depth. This is a kind of result which might hook someone into seeking the vector field. Art in representational mode is simply the skillful display of the visual accretive field. However its other faces (more abstract forms) can facilitate something like an encouragement to perceive the vector field. Music, without words, can effect something similar, can give an insight into a heuristc pure[r] perception.

All of these experiences though, without motivation, are accidental results which are rapidly overtaken by the establishment of the accretive field.

The Centre for Experimental Ontology is going to sleep, maybe only for a short while, maybe forever. This concludes phase 2 of its existence.

Below you can find a rough summary of what this phase dealt with, where the CEO is now and where it might potentially go in the future —Gurdjieff has been pointing to some interesting correlates/directions.

1) Pre-ontology: The notion of a pre-ontology was not explore sufficiently but remains an ongoing concern. The central idea is whether it is cogent to conceive of a way in which existence can occur without an ontology excluding certain modes as possible. The emphasis of the thought is on conceiving of magickal phenomena as totally naturalised on a contiuum with all other phenomena.

2) Pneuminous Accretions: The pneuminous accretions remain at the heart of the general system. Materialised conceptuality (or at least the grammatical cogency of it) enables magick and completes philosophy in all directions.

3) Vector Field: Equally central to the system is the vector field. Meant in the sense of a ‘carrier’, the ability of vectors to host the pneuminous accretions is the counterpart to the accretions that completes the magickal explanation (of philosophy). A vector that houses a concept and suits it is the ordinary usage of the same force that we call magick (we don’t call it magick but the same operation occurs). A vector hosting an accretion that it would not normally house will find influenced/altered on a magickal level (what we tend to mean when we say magick).

4) Different Occult Endgames: The Castaneda system highlights this already suspected possibility. The reality or metaphor of the assemblage point illustrates how there is no necessity to some kind of occult achievement (that could be considered final) over another. Even the notion of ‘freedom’ in CC’s system can be contrasted against other possibilities of immortality. It is the extension of the lack of divine teleology into a vastly increased notion of what exists (which includes the occult possibilities).

5) Memetics: The disbanded science of memetics is highly commensurate with the pneuminous accretive theory. The only addition required is external existence of the memes i.e. whilst created by human activity they do no necessarily need it to continue to exist.

6) Susan Blackmore’s work present’s a considerable challenge to many aspects of esotericism. What she does is highlight the extreme ontology needed for it to be ‘real’ and not purely psychological. Pneuminous accretive theory is a good fit for such an ontology however at least one additional caveat is needed. The notion in question is one of something like levels of reality or consciousness. This is something mentioned both in Castaneda and Gurdjieff. In Castaneda, Don Juan will say that ordinary people would literally not be able to see the anomalies, though they are perfectly real, likewise certain statements are unintelligible unless one has sufficient ‘power’ to understand them. Gurdjieff says likewise that unless one obtains a certain level of consciousness, certain things are not visible and certain teachings incomprehensible. This is not a matter of cognitive ability but something else. This something else is what such an ontology would require, likewise it would say that the whole psychological edifice that Blackmore works in, amazingly admiral though it is to desire to not be fooled, can only return negative results, explainable in terms of neuroscience. This does not mean she has not encountered many frauds, but also it means that there is a certain letting go necessary for the actual encounter.

7) Plato, Castaneda, Laruelle: The most productive discussion in the last phase of the CEO concerned a kind of synthesis of these figures that overcomes that manifestation problem. The manifestation problem is simply this: if all ontologies (manifestations) compete equally to inhabit us, how do we understand an ontology that can account for this without lapsing into one more model. The pre-ontological investigations are related to this. Castaneda claims an absolute mode of perception that sees things as they are. This is the perception of the world as ‘energy’, though this accretion (energy) itself contaminates this perception. The reduction of the allness of everything to an endless series of fibres of light was called the reticulum. Gurdjieff has a similar message though there is less mention of energetic perception, rather he talks of ‘objective perception’, to again mean a perception of things as they are.
This line of thinking reinforces that what we mean by saying occult practices gives the completion of philosophy. To learn to perceive the pneuminous accretions as they are, to perceive the deep layers of the vector field. This possibility (?) undercuts Laruelle by granting access to the one, yet agreeing that philosophy (manifestations) is hopelessly inadequate to make any progress. The one is accessible only through deep struggle. This in turn makes sense of Plato but not as empty epistemology. The struggle out of the cave is a real struggle that we all must undertake and that necessarily most of cannot achieve -I include myself in this number.
But again this all relates to the point about ‘different occult endgames’. What Castaneda and Gurdjieff talk about may well not be the same thing, furthermore there are many different stations in this realm. Gurdjieff talks about ‘right results’ but maybe there are other kinds of ‘results’.

8) The vector field does have a certain incoherence. It is the imagined perceptual residue devoid of concept (pneuminous accretion). Even if this is not cogent, the idea functions a) transcendentally as a necessary condition for the possibility of an object and b) as a heuristic by which we can understand the structure of things. This heuristic dimension is particularly relevant with regards to certain occult technologies. In Gurdjieff for instance, there is a technique related to self-remembering which involves dividing the psyche into a potential real ‘I’ and the personality (often named after the person). The named being is the accreted (neurotic self or selves) and the real ‘I’ is something that comes with the organism. It is this part that the esoteric practices seek to access. Does this division make great sense? Not particularly; the separation of the personality from a putative underlying ‘essence’ is a highly confusing notion analytically. However as an occult instruction, or guidance, it has power. Conceive of yourself in this way and it helps to disclose pointless, repetitive, petty parts of your behaviour. A deeper layer of the human vector, stripped close to the vector field itself.
This whole notion of how far down the vector field goes is a fascinating one that requires further thought.

9) Wittgenstein and Laruelle point to the same place. This is because ‘language’ itself is a use word. It cannot be the ‘real’ noun that designates something. It all emanates from what can reasonably grammatically be called the one, or the human. No statement escapes. Language only speaks as language when it has been accreted, without this it is the vector region that the concept language is applied to (consider discussion two organisms communicating and asking ‘are they using language?’). One cannot understand the world beyond the accretions from within them. The only possibility of a greater comprehension comes from the possibility of something like a different consciousness being possible. This possibility remains agnostic disjunctive, at least from the level of regular thought.

10) Regular thought exists in a band that cannot seriously conceive of the world other than as it appears: solid, continuous. Agnostic disjunction functions at this level of thought. It renders anomaly as a possibility that cannot be dismissed but cannot be established. The only way out of agnostic disjunction is by the possibility of something like Gurdjieff describes as ‘objective consciousness’. This of course brings in the problem of ‘levels of consciousness’ which again cannot be verified in any way other than through the circular achievement of a ‘higher’ or ‘altered level’.

11) Gurdjieff makes a particularly interesting statement concerning art. He divides it into objective and subjective. Subjective art is that art we create when we allow powers to flow through us. Whereas objective art is created by a consciousness that is in control of its various parts and actually deliberately creates the work. Such a work, he says, will not generate subjective impressions of interpretation but rather will impose its meaning upon us all.
The last century and indeed this one, has made much of the discovery that we are not in control of the cultural, conceptual powers (pneuminous accretions/memes) that flow through us. Art controls the artist, we are but a vessel. Our general likes/dislikes and determinations are simply a product of these cultural forces. The CEO has played with this language calling it agenthood and utilised the phrase ‘who do you work for?’ to describe how we work for such forces —philosophers work for ontologies, they are agents for them, this explains their stubbornness of defending positions that are no better than those of enemy agents.
The occult endeavour again highlights the possibility of escape from these forces. The possibility that the ‘being-possessed’ by these powers is a contingent condition that we can potentially escape from -though not without serious effort. The death of the author is true but the author may also exist in some circumstances.

12) The double in Castaneda is the second body in Gurdjieff. This is largely the aim of both systems. The transference of consciousness from the feeble disparate exterior to a unified and separable (from the physical body) interior. He makes a fascinating comment that the kingdom of heaven in Christianity is just the development of the second body. Only when the second body is developed is survival beyond death possible. Even this though is finite —equally fascinating as again it suggests, not an eternal beyond, but simply another negotiable realm.

13) The Moon in Gurdjieff devours our awareness, we only can stop this by the development of ‘objective consciousness’. This is very similar to the ‘Eagle’

14) All adornments (job,clothes, language, hair styles etc) are a semiotic system that displays ones alignment to various powers. Some are imposed, some are chosen. Liberation from these powers leaves a vacuum we must somehow fill with a curious control. If we simply remove them, more accretions will take their place. This aids flexibility but not control itself.

15) Magnetic centres are what we develop and activate when we trigger synchonicity. Our fascination with this at the wrong level easily burns the centre out. We can reactivate it, but our modern consciousness means making contact through the centre is almost impossible. We have no choice but to attempte solitary activity and experiment.

16) Gurdjieff suggests that the mystery schools were/are not complete in their questionings. He indicates they continued to conduct experiments on subjects concerning consciousness. Some products of these are fakirs that one may encounter performing incredible feats. He suggests such people are sometimes simply failed experiments of mystery schools. This suggests a very scientific attitude (that one would not get past an ethics committee) towards their relation to consciousness. Ouspensky mentions an anecdote in which a sheep was brought to full consciousness. When he asks ‘What did they do with it?’ Gurdjieff replies ‘They ate it.’

17) Prevous CEO terminology called the human vector the ‘regional processor’. The ‘neurotic’ or ‘self accretion’ plugged into this to make the NARP.

18) The Hyperqabalah remains and ongoing concern. It is the development of a diagrammatic system in which each path of the previous tree of life is transformed into a sephiroth (node) or the levelled up system. It is a partial product of accident. In the process of forming sigils for each regular tree of life path they were as scribed numbers 1-22 as single symbols. This meant that if this was a new based system, it was necessarily base 23, i.e. the equivalent of 10 could only be achieved after the 22 single sigils. The cultural accretive weight of 23 makes this seem highly appropriate. Much work has been done on this but the nature of the paths between the nodes still needs establishing.

Pneuminous Accretive Theory Overview

OBOA (Organic being of awareness) PA (Pneuminous Accretion)

Let’s be clear as we can be. The binding of pneuma into accretions is the overcoding of strata only insofar as the strata are already coded. Deleuze and Guattari seem comfortable with the pre-existence of the material strata as comfortably existing in its own right. PA theory is less so because it accepts no neutral scientific classification as non-pneuminous. Everything is part of the network of overlapping PAs. The physical strata and everything we understand it is a complex mesh of PAs. This is not identical to a thorough going Kantian denial of access to the in itself as such, for OBOA exists in a kind of membrane by which it incoherently delimits itself and the outside. This membrane is exists both as a vector field region with an attached PA and as a pure PA which is formed by the OBOA producing the PA of its own limit.

The OBOA then (the human in this case) binds pneuma which is incoherently external to it -though it is also formed of pneuma (see (ii)). It can be pointed out that the non-pneuminous stratification of the physical must be there in some sense. However precisely because the target is the paranormal event, these strata cannot be pre-given as such. The allowance of the understanding of the physical strata as identical to the physical strata science and continuous perception/understanding of the world would automatically preclude the radical reality shift possibility of pneuminous interference (at least in one model of pneuminous interaction).

So are the physical strata coded in themselves? Since they manifest in the vector field as differing regions, we may assume that umbratic existence is heterogenous. However we may not assume this heterogeneity is identical to its manifestation in the vector field —since each BOA will produce a vector field of a differing type relative to its perceptual system, size, etc. We are then allowed to treat the physical strata as coded in themselves (with the above caveat) hence the PAs we attach to these strata-regions are overcodings. These overcodings as PAs are ontologically constraining on the strata.

This is the magickal feedback of normal reality. Through use, a relation to a vector field region is formed, this is a PA layer but not of great strength. The PA forms more solidly when the PAs of the perceptual features and function common to the various ways in which it appears, accrete to form a kind of archetype of the of the thing (a contingent Platonic form). This archetype is a functional magickal PA, except of course its purpose is in no way to contradict the vector region onto which it is imprinted. Its purpose is to be that thing. Hence since the vector region is only ‘that thing’ by virtue of the PA inhabiting it and pneuma is a force, the PA constrains the vector region to be more like the archetype than it would otherwise be.

Pneuma though is not outside the strata, it is also a stratum, its difference lies in where it lies. For pneuma lies on a plane not conceivable by regular human consciousness. We can easily repeat phrases like non-spatio-temporal and this ease of repetition somewhat inures us to their actual meaning. Pneuma is a stratum that can be considered separate from the umbratic —a well of infinite strata.

When accreted and subject to certain intensities (relations to OBOAs) pneuma warps umbratic structures. The content/expression structure of a PA means its content substance plugs into the umbratic via the vector field. Whereas its form of expression concerns its use-relation to the OBOAs and its appearance (the aspects that form the archetypal PA). Thus an intensity (a strong affective event) at the OBOA level can cause pneuminous pressure to be directed into the umbratic bringing about what the OBOA experiences as the anomalous event.

ATP (A Thousand Plateaus) PA (Pneuminous Accretion)

Plateau 10 of ATP discusses various types of becoming. Of particular interest is the discussion becoming-animal and the way in which we can relate this to events. We are told there are three kinds of animal or rather three modes, for these are not types. There are oedipalized animals (pets), state animals of classification and myth and there are demonic animals of pack and affect. All animals are capable of being any of these; this is not a taxonomy.

Here we wish to use a similar schema upon events. We can apply the same triple structure to them. There are the oedipalized regular events of our daily lives, there are state events of the news, of (established) science, of history and there are anomalous demon events. The anomalous events do of course encompass the paranormal ones, though they also pertain to the anomalous aspects of science where its bleeding molecular edge exists. In one sense paranormal events and the anomalies of science are very similar. The difference is purely a matter of scale and acceptance. It is not even fair to say science does not wish to engage with paranormality, it certainly tries to test it rigorously, yet cannot do justice to its experiential dimension and either cannot detect (because it is correct and they are not ‘real’ or cannot yet find the means to detect what is going on in these phenomena). However, the anomalies of science are usually thought of as those unanswered questions, those papers of research at the periphery that suggest something may not be quite right, within a given accepted discipline (major science).

The demon events are those ones that befall us and can bring about the agnostic disjunctive state of reflection (see PA document) in which we literally cannot tell if we can ascribe anything anomalous to the experience or not. These too exist on a spectrum, from the mildest of knowing-who-is-going-to-call-because-you-were-just-thinking-about-them, to the full blown physical manifestation of otherworldly entities.

All events, like animals can be considered in packs, they are understood as some kind of event -they are coded and overcoded. Paranormal events have almost a meta-status in this regard, for the event is already a becoming. It is paradoxical, it is comprehended as an event and yet it is a purely ephemeral occurrence. The event is subjectified becoming. This means it accretes pneuma by its affective power.

The synchronicity (for example) is an event, it is a subjectified event which immediately accretes. It accretes pneuma as synchronicity. That is synchronicity itself is a PA formed by Jung. A named gathered the intensity, accreted other PAs into it, bound pneuma into this incoherent form. Whether we call it synchronicity or not, it’s nature is recognised throughout the world and history. The event that looks like some kind of interference, whether it be from our psychic selves, the gods, the spirits, UFOs. Is it always a demons event? Is it always anomalous? It is anomalous only in relation to the other assemblages. In the western pneuminous set up the synchronicity is anomalous and, as stated, it is meaningful only to the experiencer (it is subjectified).

The content and expression of the synchronicity can be shown thus:

Content Substance:                 The various PAs that the synchronicity is formed of.

Content Form:                         The web of relations that ties these PAs together that renders the synchronicity meaningful.

Expression Substance:            In the occurrence of the event, the elements of that event, the place, the time, the relevant coded things.

Expression Form:                    The experience as anomaly.

As anomalous the synchronicity is a demon event. It is at the edge of the pack of events. But what is the pack? The pack are all the regular events the support the smooth continuity of existence as solid, that reinforce God’s eye like perspectives. The demon event shows the edge of this understanding, yet because it exists at the level of event, it is already part of becoming —events are becomings. The demon event exists at the edge of events themselves, deterritorializing the continuous space of materiality and epiphenomenal conceptuality and reterritorializing it with the pneuminous conception of active conceptuality. The demon event is anomalous precisely because it breaks the rules of space and time and shows that there are connecting lines that cut across in directions we do not understand, and that, under some circumstances, these lines can restructure what appeared to be solid.

In becoming animal, any animal can display all three modes (Oedipal, State, Demonic), is this also true of any event? This is the case. It is simply the expression of the even that shifts. Any event can be taken as anomalous insofar the same structure is always there. The ineffable force of the umbratic lurks behind all events. Every PA is always the double of the vector field overlaying the umbratic. The demonic forces work continuously if one wishes to understand them this way —this is true of Oedipal or State events.

Demon events always belong to becoming. They always open the way for a new line. One may listen to the demon event and obey its suggestion. One may find the demon event opens the way to a new understanding. Of course demons can be deceptive and demon events are the most deceptive. The lines they open are what we have elsewhere called agnostic disjunctive. They may bring amazing new connections, ruin or nothing. Their umbratic nature (their mechanism) is entirely obscured and ranges in possibility from brute chance to the most strange and instantaneous arrangements of territory we can scarcely conceive of.