Please note, this post follows on from this post which in turn refers to this document on pneuminous accretive theory..

ii)

The next integration we need to achieve is the content/expression description of a being of awareness (BOA) as a PA (pneuminous accretion). We are trying to steer clear of making an identity of life and a BOA in order to account for BOAs that may not be considered alive. This does mean that the kind of classification will differ again between organic and (what Castaneda called) inorganic beings —to this we might also add beings that are physically deceased whose pneuminous structures persist (ghosts).

Organic beings of awareness (OBOAs) can be considered on a continuum in relation to their ability to manipulate pneuma into accretions. The manipulation of pneuma belongs to the form of expression. The substance of content is also conceivable on a similar spectrum, whilst the other two categories can be thought of as staying effectively the same (form of content and expression of substance) for any OBOA.

The two invariant structures of the OBOA are:

Content form:                          Underlying codes -genetic/electrical/unknown

Expression substance:             Cells, organs, bodies, nervous systems

As mentioned the form of expression can be heuristically be broken down into three stages of pneuminous manipulation.

  1. Performs an extremely simple manipulation of pneuma that scarcely accretes it. The organism shows some vector field differentiation insofar as it seeks an energy source and may respond to certain kinds of stimuli. Insofar as it encodes these stimuli and energy types it can be said to be forming various simple PAs.
  2. Has a complex relationship to its environment, differentiating between a wide array of stimuli (vector field regions). It seeks energy sources, shelter, safety (avoids threats), may indulge in leisure/play, can problem solve, experience emotion. It can communicate in a sign system with other OBOAs in 1 step communication -it can communicate a sign but not the sign of a sign. These things are possible because it has temporal encoding (memory) of a complex order. This means its ability to accrete pneuma is considerable. Many vector regions will receive small pneuminous accretions from such an OBOA. A process resembling subjectification may well occur, which will form a similar kind of emotionally imprinted PA (a feared predator, a safe hole e.g.). There will also be some formation of something resembling a free-floating PA owing to the 1 step communication, as this is still going to form some kind of PA thread at a physical distance from the vector.
  3. An extremely complicated catalogue of recognised stimuli (vector field regions). Seeks energy, shelter, safety. Can problem solve in a highly abstract manner, play, develop complex abstract play, produce complex culture, develop mathematical abstraction and apply it, has a complex emotional component. Can communicate multiple step communication -can communicate the sign of a sign and potentially more. Produces complicated communication/data storing systems. Can temporally encode vast amounts of complex information. This means its capacity to manipulate pneuma is huge and its ability to form PAs vast. A hugely complicated array of vector regions will be differentiated not simply on spatial fronts but also on abstract ones. Incredibly complex relations will form between these PAs in the way they various connect and overlap with each other in the dynamic constant alteration of the BOW. The vector regions to which the accretions are attached will shift as PA possibilities increase or decrease. On local levels many vector regions will receive strong subjective (as in subjectification) PA attachments complicating the picture further. In addition, this kind of OBOA also ascribes unique names to many kinds of vector regions, including other OBOAs. This imprints PAs into the OBOA regions which have complex feedback mechanisms.

This tripartite heuristic does not identify any specific biological entity range, but rather aims at delineating three places on a continuum of ability to manipulate pneuma. Having said this, the stage (iii) OBOA is clearly something like a human.

Since everything we experience is formed within human pneuminous structures, the OBOA is likewise. The OBOA is a PA but it is a PA whose vector region both takes the description of an OBOA and has some underlying structure that makes this possible (a nervous system, though nervous system of course is also a PA).

Similar lines can also be drawn out of an OBOA PA as extended from a non-aware PA. Because the pneuminous surface generates the idea of the beyond, this beyond (the umbratic -see document on PAs) either actually exists in some incomprehensible way or is near identical to the structure unearthed by the pneuminous interaction except for the double motion of subtraction and addition. The pneuminous grasp adds the accretive layer of pneuma to the vector region (which plugs into the umbratic) but in the grasping of necessarily only the partial, the pneuminous grasp is subtractive of the rest of the umbratic.

Thus since the OBOA is formed as a PA, this PA is attached to a vector region and thus to the umbratic. The OBOA then, as PA, is only partially grasped by itself and by other OBOAs. As such the OBOA itself has a tendency towards absolute mystery which is obscured when the PA is perceived as totally exhaustive of the vector region. This is not the idle epistemic mystery of OOO or something similar, this rather pertains to the paranormal possibility of absolute otherworldly interactions.

The OBOA also has the almost opposite direction of subjectification. The OBOA is constantly having accretive layers formed onto it, both by itself and by other OBOAs. These are the intensive attachments that it and the other OBOAs form about it. In the system of things (normal physical PAs) subjectification picks out one amongst potentially many and accretes pneuma to it (a memory, and attachment). In the case of OBOAs, all of them are subjectified by each other. Of course, not everyone is subjectifying everyone, but everyone is being subjectified by someone, even the lonely are often being subjectified exactly as lonely. Thus especially the OBOA type (iii) accretes many PAs.

In this way we can see the tripartite heuristic of the substance of content though we note that for all three the substance -of the content for type (iii) OBOAs must in some sense be that of the umbratic and also the vector field (which is formed of unaccreted (or unstratified) pneuma) since one bleeds seamlessly into the other.

  1. Reflects no PAs back upon itself. Constituted by PAs projected upon it either at the simple stimuli level or by investigation from type (iii) OBOAs e.g. doing science.
  2. Such an OBOA partially reflects accretions back onto itself to constitute a self (e.g. memory of its own image). Is mostly constituted by the PAs projected onto it by other OBOAs. Other OBOAs of a similar type (this does not mean biological genus) will form PAs of such OBOAs.
  3. OBOAs of this kind are constituted both by the PAs projected onto them and by the PAs that they project onto themselves. Thus the act of believing you are one kind of person and someone else believing you are another are both competing pneuminous forces exerting partial determinacy of yourself (PA of the self).

Thus the notion of subjectification applies most relevantly to the type (iii) OBOA. Subjectification in the case of things pertained to OBOAs having accreted pneuma to them under certain circumstances owing to affective encounters with relatively unaccreted PAs e.g. a rock is just a rock which is still a PA but its discovery on a beach by a child and transformation into a special rock, from that holiday, subjectifies the rock. In the case of OBOAs (iii) they subjectify each other intensively (by affect) constantly, variously hating, being attracted to, being made happy by, laughing with/at, considering stupid, considering wise, considering ugly, being that person who did that thing on that day etc. Some of these accretive layers are sustained by the PA of the self and some sustained by others.

This multiplicity of pneuminous interactions exerts a constant real (magickal) effect upon the OBOA causing it to adhere (albeit slightly) to the nature of the PA (see the writing on the double in the document on PA theory). This occurs because pneuma is a force that operates at an ontological level unlike regular physical forces as we understand them.

These notes are not a definitive position but rather reflect the current state of a process.

Content, Expression and the Structure of Pneuminous Physical Objects.

It appears productive to try to synthesize PA theory with some of the concepts found in Deleuze and Guattari’s Thousand Plateaus. Here the focus is on the possibility of employing some of the language of content and expression that D & G borrow from Hjelmslev.

To briefly recap for anyone new to it pneuminous accretive theory unambiguously exists to propose an account of most paranormality where paranormality is presupposed to be ‘real’ in the sense of something other than current science understands and not something subsumable under neuroscience or otherwise. This does not mean such a belief is held, rather it says that if the phenomena are real then something like pneuminous accretive theory is probably the only place for occultism to retreat to. In this way it is a phenomenology of the appearance of the phenomena under the auspice of rational belief.

The explanation that PA offers is to say that conceptuality should be conceived as a quasi-substance that is attached to regions of existence. The presence of this substance (pneuma) is not some inert force only held within the subject but rather something present in what we call the object or the external. The plug-in of concepts (pneuminous accretions) into regions of being, under certain circumstances can cause radical shifts in existence that we call magick or paranormal phenomena. In short, usually what we think of as the solidity of the world does indeed determine the concepts, but sometimes the reverse happens.

How can we begin then, to translate or engage pneuminous accretions (PAs) with the process language of ATP. The first thing we can try to do is to note that since pneuma is considered to make things (accretions) it has this quasi-substantiality to it. In the Geology of Morals we are asked to consider three kinds of strata: the physical, the organic and the linguistic. Following this line of analysis we can ask ‘can pneuma be thought of in the sense of strata and what would this look like? At a glance it would seem to be hybrid of the linguistic and the physical strata, minimally it will draw on these two elements, though maybe the organic stratum will yet have more to do with it.

Let us consider a particular pneuminous accretion and see if it will be illustrative. The pen on my desk is a PA. Through the original use word pen, I have come expand the rule for pen to many instances. The multiple possibility is the accretion, though it may present itself to me in image as a contingent archetypal form e.g. a biro. The pen accretion is attached to a vector region. By vector region we just mean a region of existence that must in this case be capable of taking the pen accretion. I cannot pick up the mouse and pass it to someone who asked for the pen. I cannot apply the pen accretion to the vector region that would normally take the accretion mouse. The pen accretion will only (aside from the magickal act of trying to attach the pen accretion to another region for whatever reason) attach to those vector regions that allow for the rules of it -hand holdable, can write or at least used to write. When I see the pen, I literally see the accretion (in the language of hermeneutic phenomenology: everything is already interpreted). I see the concept not the vector region. The only difference here (to hermeneutic phenomenology) is that we are hypothesizing that the concept we see is a substance imprinted into the vector region i.e. it is ontologically altering the vector as opposed to being inert (purely psychological) in relation to it.

How can we begin to understand this in terms of the language of ATP? If we are speculating that there is an active force/substance that is conceptuality (pneuma) then we can initially ask: what is the substance and form of content and what is the form and substance of expression of an accretion?

Before we can answer this, we must supply the caveat that the answer may be quite specific to a certain kind of accretion. In this case it is a human-formed physical object. The PA structure could be though of as something like this:

Content substance: Smooth pneuma (the vector field region see the PDF linked above), the possibility of the pen region existing without being processed as a pen.

Content form: Possible structuring codes, designs.

Expression substance: The PA as it is described as a physical, comprised on analysis of composite PAs which tend towards the limits of our ability to enumerate/taxonomize these.

Expression form: The use ability of the object and the appearance of it, the name of it.

To this structure we must add two extending movements. The first of these is the line that extends from both kinds of substance. Content substance is marked as the vector field region. This, in the case of a human-formed object is the region of the objected re-imagined after the object’s creation as not the object but just an unknown nothingness. This is the vector field region into which the PA is projected. Expression substance is described as comprising of the composite PAs that we may analyse the PA into. Both of these categories tend towards the umbratic region i.e. the totally unknowable beyond current scientific and perceptual taxonomies. This line is necessary, for it is here that connection to mystery obtains. The potential that the region can connect to obscure parts of existence the anchor between the PA and the depths of existence that need to be manipulated in order to bring about anomaly.

The second movement is an exit most clearly thought of as from the level of form of expression. This is the line of subjectification (to borrow and slightly adjust a term for ATP). Subjectification pertains to the interaction between a being of awareness and the PA. What we mean by this is attachment to objects of any kind. This attachment is the formation of more layers of pneuma —memories. This formation of ‘special’ objects. In this way the line of subjectification is also related to paranormality. In particular we are thinking here of magickal objects and relatedly the ability to magickally interact with objects and or people at a distance. Subjectification is the accreting of pneuma that allows for the PAs particular identification —most usually through its name  This has in mind specifically human type beings of awareness, though we do not deny it may happen in others too. The accretion of subjectifying pneuma occurs in the use history of the object in relation to other PAs (e.g. of people/events). Its notable (intensive) interactions accrete pneuma to it, meaning it is not simply psychologically special/unique it is also ontologically-magickally (pneuminously) so.

In the CEO Zonetology project, zones have previously been described in three basic modes:

1 Spatial -This place is actually connected to an exterior power e.g. another dimension etc.

2 Temporal -This particular time brings this other kind of world/influence closer e.g. twilight.

3 Projected -The otherworldly effect is contingent upon the being of awareness e.g. pneuminous accretive theory.

The possibility we wish to look at here is that the zone is better understood in a more fluid sense than this admittedly heuristic taxonomy suggests. This more fluid conception though, may free the zone up from its slightly parochial usage to something much closer to the transcendental (in the Kantian sense).

We begin by suggesting that zonal instances are primordially affective. The zone is a feeling. The feeling is one of a certain alien/other-worldness. The zonal theory (as found in various zonetology writings) that the withdrawal of the accretions (the human concepts that covered the region) and the creation of a vacuum into which alien accretions are drawn is an explanation of the feeling, but it is not a description of the zone per se -unless we want the zone to be a very restricted concept.

The affective feeling of the zone suggests an ontology other than the one of the everyday world (at least for most people). Even if you ‘believe’ in weird occurrences, their actual happening still supplies a moment of strangeness. This is true also for rationalists, the difference being that the rationalist (as I use the term here) is an agent for the solid continuous world idea and discrete psychology. This means they have answers to paranormal oddities; they can be amazed by them but nevertheless explain them. Whereas agents for anomalies as anomalies have no clear answers, the above mentioned accretive theory is an attempt to supply a quasi rational answer that pares away all specific religions and magickal systems, but no matter how rational pneuminous accretive theory might be it still has none of the force of the explanations of the solid world model.

The agnostic disjunction points out that anomalous experiences as anomalous (contra the rationalist) have a fundamental epistemic equivalence to their rational counterparts. However despite this, the ability to give a more easily accessible looking answer (coincidence, hallucination) still gives the rationalist an apparent edge of explanatory power.

The modified zonal idea here is that the zone can be considered the space (in broad sense of the term) before alliance is made with either anomaly or rationality. So for instance when the synchronicity/coincidence occurs, the null state or ‘vector region‘ of the event can be considered the zone. The interpretive apparatus of the organism goes to work on the event and depending on what accretions (conceptual entities) are dominant in the organism, an interpretive decision will be made about its ontological status (rational or anomalous). In general this will be pre-determined by the accretive set up in the organism, though of course an extremely powerful zone might sway a previously rational agent to consider the anomalous possibility.

This raises an important structure of zonal dynamics: the zone only tends one way —towards anomaly. This is obviously true when you think about it, as an event or place that tends strongly towards normality is just, well, normal. However because rational explanation is much clearer (on an Ockham’s razor type principle) than anomalous explanation, the rational tendency of explanation is more powerful than the anomalous. Ultimately though, neither version can totally overpower the other.

How then do we assimilate both synchronicitous type phenomena and more spatial ones (like the eerie derelict) under the zonal? The answer to this lies in the affective nature of both. That is, both are constituted by a feeling of anomaly. Any vector region that gives criteria for being interpreted as anomalous can be defined as zonal. Thus the derelict car park that has the other-worldy look to it, does so by feeling. This is the zonal appearance of anomaly; the rational discourse says that this is just an appearance generated by the emptiness and unused appearance, whereas the anomalous discourse says that there really is something other-worldy about the car park —yet is unable to furnish you with any way in which this is so. In this (to reiterate) we see the above described double motion of the zone. It suggests anomaly by appearance and begs explanation by rational cognition more than by occult system.

The recent Castaneda investigations make for an interesting correlate or even extension of this idea. In these writings much is often made of ‘illusory’ phenomena. For instance, we get a description of how Castaneda perceives a dry branch for some time as an incredible creature. After Castaneda loses this image he discovers it was ‘really’ a branch. Don Juan (the shaman type figure) tells Castaneda that the branch had ‘power’ in it and that he has wasted an opportunity. The same zonal idea can be applied. The ambiguous branch that looks like the creature is the zonal phenomenon, suggesting the anomaly. For a while Castaneda sees the creature only and is spellbound —the zonal anomaly is in charge. Then he discovers the branch and has understanding of the ‘reality’ of the situation. This ‘reality’ is, especially in this instance, so overpoweringly tempting that it overcomes him immediately and he is relieved no such creature was there. But Don Juan will not yield to this ontological reduction, for him the zone was there and now it has gone —and it was Castaneda that sent it away. Even though one side has an explanation and the other has none, yet both are real on their own terms. This is the zonal logic: non-explanation does not count to deny the phenomenon.

Don Juan often refers to part of the practice of sorcery as ‘hunting for power’. ‘Power’ is these ontologically ambiguous opportunities that should be seized upon to extract the maximum anomalous interpretation from them. Given our connecting line between zone and power we cannot help but feel the echo of a related hunt in Twin Peaks i.e. William Hastings ‘Search for the Zone’. This ill fated ‘hunt for power’ contained classic zonal elements of dereliction and anomaly —though in a much stronger sense. It also suggested the strong draw that the zone has upon people. This maybe highlights another dynamic of desire related to the zone.

The zone is attractive, as people want reality to be mysterious, yet as soon as mystery turns into real anomaly the mystery might become terrifying and needs the rational mode to ‘explain’ it. ‘Explain’ here though is not about the desire to comprehend, it is about repression. Curiously this repressive explanation comes with the hope of inverted magick. That is, though the anomaly may have been terrifying, the explaining in rational terms seeks to mend reality, to normalise it, to erase the anomaly: it is the desire for the solid rational worldto reassert itself. Under all this though, the zone remains, for the zone is not the anomaly the zone is the ambiguous space that is its condition of possibility.

Many thanks to Bec Lambert (@LadyLiminal1) for the zonal image.

This document compiles the last writings on the pure form of the pneuminous accretive theory. The theory is one which attempts to acknowledge the epistemological ambiguity of occult phenomena whilst subsequently laying out the implied phenomenological metaphysics involved. This document underlines a certain phase in CEO research, which, whilst building on this, is now being overtaken by the evolving reticular ontology.

Please sent any comments to ceo47@outlook.com

The Hyperqabalah has its roots in the mysteries of the number 47. These have been given here. This manifestation of the 47 is entirely autonomous to the Pomona appearance and its subsequent Star Trek influence. Herein lie two connecting lines to the number 23, now sacred to Eris. Pomona is the Roman goddess of the orchard and hence of apples, and so the line is drawn. 47 found its way into Star Trek, the Star is Sirius (then this line drawn is a key…).

The Hyperqabalah draws from the 47 and pays homage to the 23 -which is prior. When the Gra-tree of the Qabalah was drawn, it placed the 4 and the 7 in the central column to emphasise their alternating nature as faces of the same thing. When each path was re-sigilised it was allocated a number 1-22.

Because positive integers were used for all paths in single symbols, when the notion to create the Hyperqabalah appeared it necessitated that the base in which it functioned be the one in which there are 22 single symbols for positive integers and that when 0 was added the 23rd became this base’s equivalent of 10.

Hence the base of the Hyperqabalah is base 23. This is not of the strongest necessity, but it is of reasonable necessity whilst it also taps into the historical accretive line of this number. The Hyperqabalah is a synthesis of the 23 and 47 on mathematical and historical accretive axes.

The Hyperqabalah is a snapshot of the reticulum, the a-spatio-temporal light fibres that underpin all the worlds. Hence the number of paths is in some sense arbitrary. In the Qabalah there is a sort of suggested necessity to the shape the Sephiroth form. In the Hyperqabalah there is no such necessity. There is a circuit of nodes, there are the feeder nodes and there are the three master nodes. The connectivity of circuit and feeders to the masters has less suggested necessity than that of the Gra-tree