This post references concepts found in this document.

This is a hard thing to write about for how can we restore the sacred if we cannot speak about it (a notion commonly said of the sacred)? There is no easy way round this. From our perspective the sacred applies to no particular feature of the vector field, rather it potentially covers all of it. The sacred then is obtained by something resembling a Wittgensteinian aspect flip rather than by some features of existence being discovered to be sacred.

The sacred then exists as an agnostic disjunctive feature of existence. It is possible to view everything as sacred and it is possible to not do so and there are no criteria to determine which is correct. Some vector regions (those we call synchronicities, visions, spirit encounters) suggest the sacred more than other regions. These regions though are merely more noticeable peaks that can facilitate the perception on the flatter regions.

There is no way round the fact that apart from for certain individuals, the perception of the sacred is hard won. This is the reason for the endless systems, all designed to, in different ways, hammer away at the accretive layers of ego and other unhelpful structures.

It must also be understood that though we use the word sacred here, there is a complexity to the issue. Modern science does have a way in which in can enfold both arms of the disjunction. The increasingly wide scope of neuro-typical possibilities make it entirely viable that experiences/perceptions of a spiritual kind are simply a product of differently wired brains. This interpretation folds the sacred back into a kind of nihilism as simply an evolutionary accident that has had significance attached to it owing to the quasi-value it has given societies through its strange and sometimes weirdly functional alterity.

A second complexity comes even if we accept that other aspects of existence are being accessed through alternative modes of perception. This is the possibility that the geography of the pneuminous is multiple yet is generally conflated with being roughly singular. That is, that the different systems/traditions do not access the same place, the roads do not all end up one unified spiritual field. This possibility preserves the reality of genuine magickal alterity but offers the possibility that the occult landscape is strangely varied and that the attempts to build bridges between different systems are entirely misplaced for they truly do not access the same places -though some may be similar.

The pneuma as we have described it generally is a kind of conceptual substrate that plugs into the vector field which cloaks the deep structure of the umbratic (outside of conceptuality). Usually the umbratic solidity remains, however under certain circumstances the structures of the pneuma (the accretions) warp and alter the umbra; this we experience as the anomalies.

The pneuminous system is essentially chaos magickal insofar as it considers the accretions to be potentially magickally effective yet contingent. Further more they are creatable; we can make accretions with acts of will and this can be done with magickal effect. The pneuminous system cannot do the work that facilitates the necessary shift in perception for anyone. People must use all the usual tools for themselves to do this.

However, it can help to faciliate the general scope of the sacred onto general reality, though realistically it can only do this when there is a degree of acceptance of the weird nature of this in the first place. This is achieved by the recognition that all conceptual perceptions are themselves accretions and as such tiny magickal feedback loops. These loops operate in the direction opposite to what we usually think of magick as doing, that is they attempt to keep objects being what they are -they make the vector regions more like the object that the vector region itself actually is.

The second way in which it attempts to do this is by the structures it offers for usage in the form of the reformed Gra-Tree Qabalah, the Pneuminous Calendar and the Hyperqabalah.

Of course these are contingent accretive magickal structures themselves yet they strive for a unifying inclusivity that is a new system itself (though built on others). The Gra-Tree Qabalah offers a unifying number/letter system that also tallies to Tarot, Hebrew and Ogham. The Calendar projects this onto the temporal plane, accreting to each day one of the paths of the Qabalah whilst utilising approximate solstice/equinox points more accurately that the current festival system.

If we accept the nature of pneuma we can can understand that the vector region we call ‘day’ can have concepts accreted to it beyond the empty Gods of Wednesday, Thursday etc. It’s not that these Gods are not real, it’s just that the accretive link is to their sacred potency is largely severed. When we choose to accrete pneuma on the vector regions, we forge the link that can be called sacred.

This general notion probably makes some sense of the notion that speech itself is sacred. Speech accretes pneuma to the vector region, this is the magickal act.

Is there a danger here that this quasi-scientific explanation robs the sacred itself of its sacredness? Maybe. This raises an interesting issue. If there was a true strong sacred, a God with an actual nature, then the pneuminous chaos magickal reduction would not do this version of the sacred justice. Indeed under this possibility it might even be the case that some features of existence are more sacred than others. Sacred is a word like any other. It has a use system in which it functions. Along side this ‘use system’ (it’s vector region) it accretes, the sacred is a pneumious accretion like all others.

Our usage of it has folded it back into immanent reality, one that is hidden by various natural but currently exacerbated tendencies in our nature. Whilst there is a certain abstract level in this analysis that removes hard-sacredness, there is not supposed to be anything abstract about it as such at all. The recognition that this is the nature of things, in fact is the call to the sacred. For with the perception of things in this wise comes the knowledge that conceptual attitude is not neatly sequestered in ones private head but rather part of the constant active formation of the world, the things and people themselves. The sacred of this kind opens ethical lines of consideration that can connect systems, time and being.

The Pneuminous Calendar is an attempt to synthesize various occult accretive structures in a temporal model. It combines reaccreted pneuminous Gra-Tree into this model. The Gra-Tree as shown below has letters attributed to paths. These letters are also the numbers 1-22.

In addition to this each letter/number has been sigilised into a form that attempts to encompass the general accretion of each vector region (path). A number of other attributes exist for each path. These can be seen below in the table about the hyperqabalah (which is also another facet of the same system).

In addition to these, the ogham also supply a tree correspondence to each day/path/letter/number. Animals/birds have also been added:

a: Scots Pine, Bear, Lapwing

b: Birch, Deer

d: Oak, Hedgehog, Wolf, Tawney Owl

e: Poplar, Aspen, Beaver

f: Alder, Toad

g: Ivy, Sycamore, Magpie, Bull

h: Hawthorn, Goldfinch

i: Yew, Dog

j: Linden, Goose

k: Hazel, Squirrel

l: Rowan: Duck, Snake

m: Rose, Bramble, Mouse

n: Ash, Woodpecker, Crow

o: Gorse, Lilac, Snail, Spider

p: Pine, Goldcrest

r: Elder, Sparrow, Bryony

s: Blackthorn, Blackbird

t: Holly, Horse, Hawk

u: Horse Chestnut, Heather, Hare

v: Beech, Lion, Dandelion, Bee

w: Apple, Chicken, Bullfinch

z: Willow, Swan

The calendar then is formed of repeating sections of these cycles of 22. In the context of the calendar, each one of these cycles is known as a mouth and each mouth has 22 ‘teeth’ (days). There are 16 mouths in a year. These are named:

Plan, Who, See, Towards, Strive, Fix, Serve, Wait, Find, When, Devote, Shelve, Free, Foresee, Hide, Seek

Festivals occur between every two Mouths.

Festival:Cyclops Opens (Start of year)

Mouths: Plan, Who,

Festival: Eris Rises

Mouths: See, Towards

Festival: Inpass

Mouths: Strive, Fix

Festival: Somer

Mouths: Serve, Wait

Festival: Fe[a]te-Will

Mouths: Find, When

Festival: Sol

Mouths: Devote, Shelve

Festival: Pneulight

Mouths: Free, Foresee

Festival: Thanotalia

Mouths: Hide, Seek

Festival: Cyclops Closes

A pdf of the Mouths and Teeth with the festivals shown can be found here though it does not feature the Mouth names.

One of the most important things phenomenology gives us is the understanding of how the ancient accretions/egregores/archetypes form in certain ways. One of the most obvious examples being the Sun’s descent and re-emergence from the underworld. There are various accretive layers there. In the vector field (the putative pre-conceptual realm) there is a region which we call the sun. This region was historically imprinted with the status of a God.

This is interesting as we cannot mean that this accretive formation (of pneuma) is erroneous, as this would presuppose that the modern scientific concept of the sun is exhaustive of it, when of course it’s possible that we might discover that structures like planets had some form of sentience and could indeed be considered Gods (have that grammatical game applied to them). So the vector region withholds its absolute truth. In the ancient mode the Sun is a God and it descends into the underworld. Here phenomenologically beyond the horizon is literally the underworld and the Sun descends into it. There is the vector region of these phenomena and the accretive structures imposed upon them.

Nowadays we see the Sun as continuously present in a different sense. The planet spins and creates the illusion of the Sun setting. When the Sun’s descent is literally perceived, the pneumious accretion formed creates in the pneuma the underworld itself. Though again note, the things we call the underworld are different related vector regions. Unlike in the God-sun/science-sun difference, here the structure of reality is more radically accreted differently to the solid spatio-temporal continuity of the modern world. The phenomenological appearance of the descent creates a whole world of mythology in the pneuma i.e. of tales that similarly form (struggle against the dark and re-emergence).

Since the accretions are not just psychological but real (potentially active in altering what we call physical solidity), there is then a feedback between the projected accretions and their worship. They appear in dreams, they communicate, the answer requests. Thus they solidify as particular forces, though still are actually accretions of quasi-necessity projected onto the vector regions that suggest these stories.

This fleshes out the picture from my previous post which suggested that the word of the sacred might be too challenging, too against the values of that alliance of morality and reason that the west lives in. I am not saying this is wrong. But if it isn’t wrong (whatever that might mean), if the Western model persists and it cannot return to the old ways —for they are too terrible for it to bear- then it has but two choices: to attempt the re-accretion of more reasonable deities that can mirror it or if it survives it has the prospect of forming what might be called a ‘second centre’.

That is, a new centre where reason has built a wall that does not fail, but apart from various small breakthroughs, keeps the howling madness away and forges in the pneuma an attempt at pristine world of the fake Apollo (not Kingsley’s Apollo). The second centre is that thing so many people fear, it is the absolute cut off from nature and the dominance of it by humankind, reason and morality. I do not present the second centre as desirable or otherwise, only as an actual unsuspected actual option that preserves the occult geology in its description yet in its enactment would cover it over nearly perfectly.

For those of you who don’t know Peter Kingsley it seems his message is fairly straightforward. Humankind has become cut adrift from its sacred source with devastating psychic isolation, nihilism, madness and general doom as its consequence.

Fleshed out a bit more it’s that the presocratic philosophers should never have been conceived as primitive proto-thinkers paving the way for Socrates et al. Rather they need to be reconceived as incredibly powerful shaman-priest type figures who received their wisdom from ecstatic type interactions with the other world.

This makes sense (though I can readily confess to my inability to judge his scholarship adequately), not least because it fits perfectly with the speculative work that I was previously doing with Emanuel Magno. In this we came to conceive of the allness as the reticulum of a-spatiotemporal light fibres. This was the nagual, the other world that Castaneda spoke of. It is the one boundless one of pure immanence.

Accepting the possibility of accessing the reticulum through practice grants the Laruellian one its correctness -radical immanence- yet also makes it not simply non-philosophically true but also practically so. The ontological war (philosophical decision) exists at the level of pneuminous accretions, where no philosophy can deliver any decisive win. All philosophers are simply agents for the ideas, striving for the cracks in the enemies theoretical stronghold.

Beyond the chatter of the accretions, down below the vector field is the reticulum, the umbratic. To accept this kind of mysticism is stop thinking of this as an epistemological limit for this is only true from an ordinary level of reality. In acceptance there is the understanding of the insane rhizomatic underpinning of all things: the folds are the synchronicities and the rest of the strange phenomena. Materiality conceived as a solid spatio-temporality is literally false. The reticulum is not a philosophical idea but an actuality only accessible through rigorous practice. The synchronicities etc are merely foothills.

Kingsley says that there was a time when those who are trained in accessing the reticulum were trusted to bring the word of the gods back to us and that we would revere it (oracles). His claim further is that founding ideas of healing and logic amongst others came from this place and then were covered over with the gloss of human creation.

This maybe so, there is so much to enjoy and agree with in the general account. However the problem arises about how a to re-establish the word of the other world and how to adjudge it. Even if it were desireable, it seems almost impossible to conceive how the reticulum readers could re-establish themselves as the determining agents of society. Furthermore how are we to trust this word nowadays? Of course the two points seem entwined. For those with access to the reticulum to be trusted with power we must have learned to respect the word of the Gods.

But the hindsight of chaos magick and my own pneuminous accretive theory brand of it do not particularly help to re-establish such trust. Such theories unashamedly reduce the Gods to vast accretions of pneuminous energy, produced by complex feedback systems between the archetypal seed and the worshippers. Their status as aggregates of primal drives, natural phenomena and cultural projections render them dubious sources of reliable wisdom.

The truths they might speak might indeed found a stable society, however the values they might speak could be so contrary to many we have come to hold as progress that we would (and should) reject them outright. Where does this leave us? Are we now true Prometheans cut adrift by our own desire for equality and reason? But Kingsley’s point is likely true, that the cutting of the sacred source is dangerous. Where does this leave us? Can we get beyond these ancient gatekeepers? Isn’t that what Christianity already tried to do and yet found itself equally Patriarchially etc accreted.

I wrote before about a design a god project. I am not certain of this but maybe a fit for purpose accreted deity (or deities) to serve as access to the reticulum is what we need. This though seems partially paradoxical without the greatest hubris. How can we bring our own God to be? Surely the reticulum must supply the God somehow. I know how poorly looked upon Heidegger is and yet I cannot help but hear his words here when he speaks of the God to come, the one who has yet to show his face.

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.