by T.W. Selvey

Those who can’t, teach. Those who don’t learn from history are doomed to repeat it. Or forget how to repeat it. Wiping memory doesn’t wipe history. I’m here to teach, because I can’t. The LAPD tech wizards have memory stick wands and the forehead on sale at Best Buy is equipped with five USBs. Is that enough? The mouse is wireless, so control is unimpeded, however. One click does the job like one savior does the saving. Before the dawn of electricity and mobile persecution pods. Before the plug was pulled. Before oxygen tubes had softly blown in the last oxygen, the last breath as a figure read Fukuyama in a convalescent bed. Before the beginning of the decade, in the first century, or in the last century or this century. The global empire named Figure trudged along, sweeping up countries into a dusty corner pile. But now, global civilization faces a dissatisfied cataclysm, which is unapologetically hungover, grouchy, and unmotivated.

Norms, democracies, wars, nation-states, and the 20th century ridicule cataclysm, the young destroyer corrupted by pubescence. It’s unprecedented. Rulers and demagogues laugh and laugh, believing their own brain stew propaganda, since private prisonsunder the aegis of global enterprise gathered all oppositional politics into a gulag. The freedom to make money is the only freedom that counts. The climate sours. The populace tastes bad, like imitation Chanel, but mobs keep getting devoured by the thousands anyway.

Criticize if you want but the wait staff are blameless. The wait staff threaten. No more water. Doilies are nicotine stained but liminal. The back burner kept the sidelined issue warm, but it’s time to starve. Destabilization complains. The Secretary of State said it’s a good time to invade us. Air strikes were called in because all the insurgents were gathered in the streets, making it easy to end the domestic dispute. The theorists celebrated the decentering. Flattering, I know. The cataclysm might breakdown in plentitude, when the crisis intended austerity, falling wages, and escape tunneling. Not going to engage the tormenter on Facebook since problems exist and intersect in me, a socially aware paradigm that’s intersecting a shitty old syntagma called ‘me’ again.

Frank talk coming from a hotdog, a hot-god, a hog rod. I was trying to say ‘rot-god’ but the censors are genetic now, but in quotes means I don’t mean it. Sex privatization became the rage and the new investment instruments were binary chromosomes, which pleased Evangelicals, eukaryotic and dualistic down to their lexical cells. A hodgepodge of greedy men yanking and touching stagnating gonads. What is the opposite of a death spiral? Welfare check on the cataclysm.

Cataclysm reemerged from hiding, and begrudgingly agreed to render society into lard and tallow. Much more useable now, and, it pays. The robots’ severance package included blood depletion and free VHS copies of Robocop, each driving a Ford in a sprawling fleet, a line of individuals engaging in solo mass production to revive the cancelled Taurus. Industrious, he became a factory, a cyborg coughing up sulfur and coal mines, usurping dioxide, cross-legged, exploiting ant and beetle labor, a stretched forearm skin canopy draped over machinic cock output. Sit down, focus, and fix the annihilation, before it withers and retreats. Since 1979, Bretton Woods has been logged and razed. The reflecting pool is a hollowing cataclysm. Take 1 cup of this year and flush it away.

Hold up for a second. Who’s ‘he,’ because I assumed briefly it was Robocop. (Robocopy.) No, but any ‘he’ will do. Move on.

The organization came up with a competing ideology based on ruining self through rapid self-preservation. DNA tablets. Tubs of de-aging, anti-wrinkle cream erased millions of faces. The earlier part of the year had a resurgence. I got my face back. A face on my lower back, a tattoo of a clock. I owe everything to time, this time. Very basic economics lesson, bitch: Capitalism does not run fast in one direction or treadmill in one place! Sidetracks and loops beset the course, which is angular, uphill or hitting the front tire on a gutter and spinning around on the back tire, the hood dented by an asteroid or an operative defenestrated from heaven or from a ghostly Twin Tower. Speed is not fast. Boredom beget orgies. Stop here and fuck. Fuck stop signs. The entanglement of the roots with the mycorrhizae is a chance to inject drugs, but they were rented. Rent to own drugs. An underground drug dungeon, the American dream. Bank of America dealt me an FHA-backed bank loan. It’s my dream. Wake me up. Tacky, kitsch morals tacked on the intensified exploitation. Slowdowns more than inconvenience the system. Glue and tar streets, alleyways, and the sidewalks, since the system will rear up and jump on dry surfaces. Since 1979, the unfettered market and greed was celebrated and individualism was heralded as rewarding, more so than collective action and union solidarity. But in fact, the right-wing ascendancy in politics turned individuals into pigs on a spit. Trunks of individuals. Turned. Tender. Obesity dripping extra-large pizza, gut fat eagerly dripping on the fire. Lowered pay to them by buckets because they were in a pit. Bragging about being a major ad recipient, getting all the best ads at maximum speed and in every dimension while you pay to work in a mental factory, bored, slow, and out of this month’s data allowance. Fast phone runs 500 apps. That’s not fast. That’s revolutionary technology, a great opportunity, cataclysm, a chance to catch us unguarded, as there is no factory reset. Feed is out of order and I don’t know what the fuck is happening today, as if today happened in this timeline, a microprocessor clock speed that is slowing at a slowing rate. The chronology adapts, accelerating backwards, backing into a repair bay, where I say it’s time to change the transmission fluid for an extortionary amount but shoving the credit card in my back pocket, actually I cut the brakes. Actually, I committed theft, caught time, a time trap, and drove off a cliff, mashing the forgetful pedal, the pedal forgetting to contact the absentee brakes, the absentminded brakes listening instead to a memory loss track set on repeat, the fire ball on the embankment, exploding me, stopped on repeat.

This  note forms part of an ongoing discussion at the CEO regarding a number of issues regarding accretive ontology. One such issue involves the possibility of an accretive typology of sorts. No doubt there will be more on this in the future, this whole discussion though seems to have unearthed a general movement towards recognising pluralities within the system.

What seems interesting as a possibility is to try to push the occult descriptions much further than the usual synchronicity area to see if anything can be gained from doing so. Let us consider animism with a serious eye. Animism fits well with accretive theory. The concepts of being alive are accreted to the various things such that they do indeed respond in certain ways. We cannot say what ways such things would be. What we do hit upon here is the modality of attaching significance to plant, stone, river etc behaviour as if it has volition. Such a belief requires connecting phenomena together in certain ways e.g. considering the swaying of plants in the wind to be part of their movement and stronger still than that, that such movement might be discernible as communication or some other kind of action. The wind itself could be viewed in such a way, the wind as a being with a volition.

Such perceptions are only possible under choosing the first arm of the agnostic disjunction ‘magick is real’ or ‘magick isn’t real’. However this choice is not as simple as the synchronicity option. In the case of the synchronicity the phenomena is overtly there as something strange. The event itself raises the issue. After the event we will decide whether reality can really do that in the strong sense (pneuminous accretive intervention) or if really it is just coincidence.

In the case of such animistic interpretations we do not have the same strong reason to make such a choice. There is nothing to prompt any upheaval of our regular interpretation of the inert unresponsive nature of things. To make the choice to do so seems insane and yet we have to be aware that the same issue with reality holds sway. Since we do not have an absolute understanding of reality we cannot say that inanimate things definitely cannot respond in some way. This of course isn’t really much good, it might be true but we have no grounds on which to believe it. The grounds however can come if one makes an experiment to treat the things around as if they were in some sense animate. Such a belief needs something like accretive theory to keep it from descending into indefensible nonsense. Accretive theory at least can give good grounds why anything can be imbued with some form agency if we attribute it to it. If then, we make an experiment of seriousness to treat things as if they had an, albeit incoherent, sense of life, then likely enough we will get some kind of synchronicitous or other like phenomena that seem quite remarkable.

At this point the agnostic disjunction can kick in with greater force to suggest that maybe there is something to animism (or accretive theory at least) because now we have an interference level phenomenon to substantiate it. Of it is a disjunction, we can still opt out. But now the appearance will be such that the strange phenomenon (whatever it was) may well be exactly what it would look like if animism were real, hence the appearance of the regular world and the newly discovered animistic one become equal. The discovery is something like a conditional proof in which we had to assume the truth of animism in order to make its possibility visible. Of course as soon as we do make any kind of acceptance then many ontological problems kick in. Given our habituation e.g. how it that wind and plants are not just contingently connected? How did the lake make the fish leap out at the correct moment to our talking to it in way that seemed beyond chance?

For these things to be actually strange and not just psychological projection we again need something like an accretive theory. This does not tell us the mechanics of how things work, for it is only a phenomenology, but it does say that a reversal occurs in such instances. That is, where normally the concept is determined by the vector, in these circumstances, the concept  (pneuminous accretion) manages to reach into the umbratic and alter it such that at the level of perception the (ambiguous) incredible is perceived.

Make no mistake this does unambiguously assume reality is much stranger than it seems. Such an acceptance seems to imply local reality fluctuations are perfectly reasonable that are often totally undetectable to others.  It also has the infuriating implication that many strange phenomena will not display themselves unless engaged with. This of course would seal the sceptics opinion as it would be literally impossible for them to enter such a world.

Note, none of this is an endorsement of animism or any other stance for that matter. All it says is that the appearance of the phenomena generate ambiguities which are not often impossible to close down (agnostic disjunctions). Animism is interesting because it does not suggest itself in the same way that synchronicity can appear as spontaneous rupture. Few would infer animism from synchronicity, but probably synchronistic phenomena would occur as a result of engaging with animism.

What do we mean by a transcendental repression? We mean a repression that is not contingent upon trauma at an ontic level but rather a repressive structure that is built into the subject (Narp) in its functioning as the kind of being that it is. In this way such a repression would be different from any regularly occurring repressive structures that may happen in life, no matter how regular they may be as patterns. A transcendental repression would occur at an ontological level and as such could be equally named an ontological repression.

What are we suggesting is repressed in the transcendental repression? The transcendental repression has two facets, one necessary and one more speculative. The first facet of the transcendental repression is the repression of the nature of being outside of a given subject’s perceptual sphere. The continual solidity of existence facilitates this repressive structure. We conflate this continual solidity with the a prioricity that being that is perceived is identical to being that is not perceived, when in fact this is a dubious notion to help ourselves to.

The disharmony between the possibility of this non-identity and apparent safe solid continuity of existence causes the being to repress the possibility of the non-identity. The repression seals its success by the fact that we cannot of course perceive the unperceived. The intractability of this problem facilitates the repression by the sheer inability of any progress being made and the vaguely disturbing sensation gained from attempting to imagine perceiving something outside of human perception. The repression is, as stated, transcendental for the functioning of the subject, though we would concede there is some cultural leeway in which it might be lessened. The repressed possibility is one of the sources of intense anxiety for persons who experience paranormal phenomena, especially for the first time. Anomalous accretions in one’s existence immediately demand -though the notion may not be coherently thought by the individual- the possibility that behind the visible scenes some other agency is capable of manipulating the contents. Given that such phenomena do not show their mechanics in plain sight, if we give them any credence then we are committed to the idea that the manipulation takes place out of sight. In this way the repressed split is brought uncomfortably close to the conscious regions of the subject, resulting often -though not always- in considerable anxiety.

The second facet of the transcendental repression concerns the notion that other agencies may be controlling ourselves. The self, or neurotic accretion as we have named it elsewhere, is the accretion that primarily controls the sense of identity of the Narp (human in this case). The name of the subject sits at the centre of the neurotic accretion which is projected upon the regional processor (body) giving the incoherent identity ‘I am this psychic sense and I am this body’. Of course the activity within the neurotic accretion (NA) is constantly guided by all manner of influences from the regional processor (RP) itself. It is the RP that tells the NA that it is hungry, not the other way round. Likewise there will be many pneuminous accretions that will be either tangentially or strongly attached to the NA exerting various kinds of influence upon it, all of which appear as the actions of the NA. It is being-controlled-by-other-accretions that must be repressed by the incoherent NA. Of course this being-controlled is not being-controlled as such, it is simply what it is to be a Narp.

The NA by itself is very little, it needs to be plugged into other accretions to create its identity, to act as an agent for these forces. What the NA must do though is appear to be in charge. The functioning of a Narp as we understand being a human is that the NA is sufficiently in charge of the other accretions such that none of them ever assume conscious control of the RP. A Narp who sporadically or even permanently loses control of the RP to accretions that are not the NA, suffers from some form of what we would call mental illness. Again, lesser versions of this are potentially related to paranormality insofar as other pneuminous accretions (other repressed consciousnesses within the RP or outside of it) may have access to certain kinds of knowledge that the NA does not. The experience of being-informed-of-something by such forces constitutes a rupture in the relation of NA dominance. Such experiences may be labelled intuitions, precognitions etc. At this level they do not constitute madness, only the eruption of alien accretive forces through the dominance of the NA.

To reiterate then, we see the transcendental repression happening in two principle ways. The first represses the disharmony between being that is perceived and being that is not perceived. It flattens this into an identity of being between the two states. The second represses the way in which we are necessarily multiple (swarms as D and G might say) in favour of an incoherent but necessary dominant neurotic accretion  (neurotic precisely because it knows its own self-existence will not stand up to scrutiny -it is built upon a lie).

The pneuminous accretive theory in its strong sense gives the following picture regarding physical objects. The contents the ‘visible’ field are thought of as a vector field, where vector rather means the possibility of being a carrier (as in diseases). Regions of this thin pneuminous field are picked up and receive usage by Narps, either handled or described. This process accretes pneuma (concept stuff) on the vector regions. This accretive process is not at all at odds with the seemingly external nature of the vector, for the concept has been formed by the vector’s suitability for this purpose. This is the basic physical pneuminous accretion: a vector region inhabited by layers of pneuma. The vector field is of course not purely physical (indeed physical is a pneuminous form attached to a certain  region of the vector field at large) but also covers any region of existence. Emotions exist as part of a vector region and may be identified as recurrent patterns and receive pneuminous structuration -fear, joy etc. The strong (magickal) version of the theory states that there is a essentially a feedback from the accretion as abstracted from the vector which is then reapplied to the vector -which in turn is plug in to the umbratic beneath. This feedback is a weak kind of magick the purely tries to make the vector more like the accretion that gave birth to it. It is as harmonious a relation as can be had in this situation.

What occurs in the case of finance? In one sense the question is easy to answer. In a given social milieu there exist regions of the vector field that we call ‘money’. As we grow older from being children we learn the rules for these regions. The ‘value accretion’ is attached to these vector regions -in the strong theory, this is literally true. This however is an insufficient picture for what occurs. If value were located only in the financial tokens then these would be interchangeable only with each other. This means that value in the financial sense must be attached to the various accretions. This however is also insufficient since the value accretion in the financial sense is not the primordial one. Instead rather there exists value as what we might call value-in-itself or transcendental value. This kind of value can be easily understood to apply to things like food, clothing, tools etc. Even without a financial token system, these will accrete the ‘valuable’ concept. When financial tokens emerge, this lower level is obscured giving them impression that financial value is immediate. Once financial value is established this monetary value accretion seeks to attach itself to whatever it can, that is, it escapes the vectors appropriate for transcendental value and attempts to attach to other vectors.

Capitalism exemplifies this process, as here the financial value accretion perpetually sends pneuminous threads out seeking to increase its territory. To do this it must be able to create value, but not transcendental value as this will have already been a priori converted. Narps are necessarily (in most of the modern world) plugged into the token value accretion. Indeed the financial token system uses Narps’ various desires to proliferate, whilst Narps need the financial token system to survive in the pneuminous structuration that is the world -the system is reciprocal. Here we get a glimpse of the vast phantom worlds we inhabit. Strong pneuminous theory indicates not that we live in a pure idealism, but it does say that the umbratic underneath (beyond the vector field) is shifted (to varying degrees) by the pneuminous accretive attachment. It is too simplistic to say that money isn’t real, the implication is that rather money is very real (because pneuma is not inert like it appears to be).

The feedback of the existence of the tokens makes them more self-identical. The dizzying abstracted nature of some aspects of the financial world is suggestive of its non-reality (such is the accusation often). Strong magickal pneuminous theory says this kind of statement is in error. The pneuminous form of token value is perfectly real and exerts conversion-desire to some extent or other in most Narps. This is the point at which to emphasise that this does not mean simply the hyperstitional manner in which false financial information deftly fed into the system can produce a result. Rather this is the stronger claim that, whilst plugged into Narps in general, the finance token accretion is also independent of them. It exists as a (literally) god like potential coursing through the veins of the pneuminous structures that we all live in.

When you cannot see something its ontological status is unknown.

This is the most reasonable formula for the phenomenology of the fantasy that our perceiving things may be in some way altering them. Magickal understanding, at least in a pneuminous (or chaos magickal sense) means that we have to treat this seriously. This kind of ontology entails that the concepts are altering the umbratic restraint -the stuff. Does this mean perception itself is altering it or is it simply the conceptualisation of it that does the altering? The concepts are originally formed out of perceiving the physical vector field.

The idea that creates the idea of perceptual creation is the lack of metaphysical certainty that the non-perceived is ontologically identical to the perceived. In this place seems to be a bifurcation related to the necessary magickal epistemology. To repeat: is it the perception or the idea that is doing the altering (insofar as we can separate these)?

The notion that magick affects at a distance would seem to indicate that pneuminous powers can do the altering regardless of immediate presence. This means that the notion of perceptual creation is separate from the notion of magickal manipulation. Ironically direct perception seems to be the solidifying force. The irony being that the implication seems so powerfully enticingly magickal -that perception itself is altering the stuff. But this alteration is one that renders it largely stable, it is a negative entropic force upon the chaos. This is magickal because it is so stabilising, yet the thing  we call magickal is the power of conceptual alteration (pneuminous interference).

One of the features of static spatial zones is often that human perception scarcely falls upon them with the crucial addition that it used to. This is the dereliction effect. It is related to Fisher’s description of the eerie. For Fisher, the eerie is related to the absence of obvious agency to a particular local and yet the hint that there is still some kind of agency involved -maybe they have gone, maybe they are hidden.

This helps us differentiate the zone from the unplace. Unplaces have old human pneuma attached to them. They were occupied by people and now are only haunted by conceptual ghosts from our sphere. The natural world has come to reclaim the place. The eeriness in Fisher’s term is purely due to the absence of a known agent -the human. They were here and now they are not. Relatively banal paranormality may be present in the form of residual neurotic accretions unshackled from fleshy bonds (ghosts). Equally there may be just the suggestion of human previous presence with possible hints of transient occupation (trash etc.)

Zones go beyond unplaces in levels of eeriness since they become infested with agents that, though likely purely pneuminous, were not ever human. There is a tension. The residual human conceptual layer is there but this is a passive fading power. Behind or alongside it hides the actual zonal power. Zonal powers are more active. They are watching. Like Keelian ultraterrestrials, their actions are unfathomable. It is speculated that the receding human pneuma is somehow attractive to these forces, which is why unplaces are so susceptible to zonal infestation. The lack of human perception is key though. Human perceptual fields keep vector regions relatively safe -it is hard to break through all that hard conceptual reality- but when these powers are not exerted often the conceptual restraint fails.

To repeat: When you cannot see something its ontological status is unknown. 

We cannot know what kind of pneuminous restraints emit from the plants and animals that visit these places when we are not there. For that matter we do not know even if it is cogent to talk about such beings as discrete things outside of the immediate pneuminous field -for they may be just part of an interconnected flux (which of course they are anyway, but we mean by that a more severe metaphysical one in which their individuation at all is just our pure Kantian curse). Even accepting their status as perceiving agents, their conceptual imprinting powers will be radically different from ours. They may well be no ally of ours in keeping such places solid and indeed may in some circumstances contribute to destabilising the area and allowing zonal infestation.