by on

Almost everything that is written here is a combination of two things: experience of synchronicity and an intuition/thought sequence I once had over 30 years ago concerning establishing a sort of metaphysical value to regional art/creative endeavours in which it could be easily seen that they did not need to be seen as compared to ‘real’ works. This latter chain of thought I have never been able to establish properly again since the original insight, though I do remember feeling something similar to it in reading a book on Laruelle.

I think the hegemonic materialism that has gained greater and greater traction since the renaissance is actually more powerful than I realised. I see in my philosophy, everything is an apology in a way. The agnostic disjunction is a fence sitting move that pays homage to this materialism, it acknowledges it might be right, even though really I feel it isn’t right at all. But that’s the point of that philosophy isn’t it? You cannot trust how you feel about things. Surely there is actually wisdom in this, furthermore if I were just to wax unfettered metaphysics I would be part of a new age ish culture that I long ago rejected. So maybe I shouldn’t be so hard on the agnostic disjunction.

What is maybe more illuminating is my feeling of a certain liberation after reading Federico Faggin’s Irreducible. Not because I agree with it all, but because a figure, like Faggin who was deeply embedded in the materialist computer science world has come to think that this is almost certainly wrong and puts forward a powerful picture to suggest that our experience of consciousness is a quantum process, which puts it forever out of reach of AI, no matter how machinically capable it becomes (because the quantum nature of consciousness means it is non-algorithmic). He reminds us how little we actually understand at this level of physics, how reasonable it is that quantum processes will be going on in biological organisms and how perfectly reasonable it is that we are some kind of part of larger conscious field that exists in something like a Hilbert space.

Ideas, at least like the last point have existed in mysticism for a long time. Indeed the new age movement has been using quantum physics for a long time to make various claims. Often though, these just sounded like putting the word quantum in front of something to make it sound a bit funky. I think the actual processing of Faggin’s point gives a strange liberation that I have not properly unpacked yet, but it reminds me of the insight into meaning that I had 30 years ago.

Back to hegemonic materialism, I don’t like it that for all my work on pneuma, for all the weird things that have happened, for all the books on this area I have read, it has taken an albeit changed, but still authority figure (white male scientist let’s be clear) for my consciousness to feel it is allowed to feel this possibility less tied to the apologetic agnostic disjunction. That shows me how deep it goes (maybe not for other people, but for me).

But I feel this won’t be just about me, this will be something true for a lot of people. People who think they might think things are a bit strange but actually have the materialist thing holding sway. Interestingly it’s almost an inverted Nietzsche, who thought the shadow of Christianity was long (it is), but here we have a lurking materialism, that removes meaning, and for Nietzsche supposedly frees us to make ourselves. What it really did was kill us inside, it wasn’t liberation.

But here is maybe a true way forwards (maybe). The new age movement and similar notions get’s things wrong. We can’t go backwards, we can’t start believing in all that old shit, because it’s just wrong. All those, gods, spirits, astrological ideas, tarot cards, they aren’t ancient real science. But equally they all can kind of work and they work because reality is some massive feedback kind of mess made of pure information (pneuma as I call it). But that doesn’t make them the true system/tools.

Back to the quantum consciousness bit, our consciousness, our pneuminous field , isn’t epiphenomenal, it isn’t inert, it’s an active system that is interacting with the fields around us in who knows what kinds of ways. My recent theorising suggests different directional temporalities may be responsible for beings being able to manifest information orthogonally into temporal flows (synchronicity), but this is only theorising.

The whole task is nearly impossible. It involves recognising the forces involved in this reality as actually what we call weird (but really that’s just normal) and at the same time not listening to nearly any voice that speaks from the deep pneuminous layers. Why? Because these layers lie. They will produce more magic books, they will pronounce more messiahs, more strange rituals, more blood sacrifices.

We don’t have to lose reason, that’s not the point. We have to apply reason (and other regions of consciousness) to how this works but equally recognise we’re involved in something so mysterious and strange and we should be embarrassed that we every tried to label it with this brutal materialism. It’s listening, it’s all listening. Just don’t listen to everything it says back.

by on

Here we posit that there is an influence in this reality that comes heuristically from the side (though the picture is probably more complicated than that). It’s quite hard to explain what we mean by this, though the sense may well be intuited readily enough. Let’s say we face forwards in time, fundamentally we are doomed to do this. We can sort of face backwards (this is what we call memory), but we cannot face sideways. At least our consciousness awareness cannot.

What we call information making sense, is when it comes to us from facing forwards, we also make sense of it happily when we look at it facing backwards. But when it comes from the side, we don’t really understand it and we try to say it isn’t there. Of course it may not be there, we are back in an agnostic disjunctive situation, the same one essentially as I have endlessly written about. This talk of sideways is just a differently articulated speculation.

Interestingly though, the speculation came from sideways. Let’s spell this out. Sideways is the synchronicities, the intuitions, the bursts of creativity from nowhere. Probably it’s more, probably if it it can’t be understood from facing forwards or backwards then it must have come sideways. Note that doesn’t deny the power of forwards and backwards facing; sometimes something looks like it came from sideways but really, when you look at it closely, it can be seen to be a phenomenon that came from forwards.

The speculation came from plants. I was looking at plants and thinking about plant awareness and how we assume its primitiveness in relation to ours. But then I felt the sideways direction and thought that maybe the plant awareness wasn’t primitive but simply facing a different direction. Plant awareness faces sideways (maybe). This makes sense at least in the context of occult/shamanic type practices. In such systems plants exert effects, some are forward facing —medicine- but others are sideways. Plants can protect or even extract revenge, how? From sideways actions. Damaging fairy property brings about action from sideways not from forwards or backwards. The same thing.

But this can be extended. If the unconscious (to us) plant world, has a sort of conscious operating sphere that extends in a different direction —it thinks in a different direction- then maybe other putatively unconscious beings also do so. Possibly, life as it tends towards consciousness as we think of it, it simply bending its gaze forwards. Many animals may have this tendency but still also have access to sideways consciousness —they have their spirit counterparts. Maybe the intelligence of rocks, water, fire and air faces sideways, more so even than plants (who must face forwards a little). Maybe there is a kind of spiral that bends from sideways slowly round, with a continuum of beings on it, leaning towards forwards (maybe some beings face even more forwards than we do?).

And what of us? Can we only face forwards and backwards? No, we have the sideways facing part, but it is so hard to see it, and without wanting to fall into cliches (but doing so) even harder to trust it, or even to know it, so as to trust it. We must becareful here though, because if we think it wrongly we will think that facing sideways is about a special way of knowing things; one that is there to help us facing forwards, and it isn’t like this. Sideways facing is its own direction. Power comes from sideways. Things live in the sideways (the faeries we used to see for one, probably the UFOs too). Sideways is not at the service of facing forwards (or backwards), we don’t even know what it is. The contemplation of sideways is quite strange, this is a good thing. We should contemplate it more.

by on

From the perspective of pneuminous accretive theory, the issue of AI created art/writing has a particular distinction from that created by humans. The differentiation turns precisely on the pneuminous realm. Let us remind ourselves that in this model, the human-body-vector is inhabited by the self accretion of particular name. This self-accretion is controlled by competing accretive forces that pass through it on different planes: now it is interested in this, now it is interested in that, now it believes this, now it believes that. It is only quasi discrete insofar as it plugs directly into the vast sea of other accretions of pneuma, extending in all directions of semantic connection.

Every communication, every thought, taps into the pneuma constantly, and writing and art is of course no different in this respect. Weaving words together to forge a poem, a narrative, and essay even, involves a sewing together of pneuminous structures in a particular configuration. To try to be as unambiguous as possible, this is literally metaphysical play/craft with the pure stuff of conceptuality (pneuma). The action of successful weaving together with the force of deep intent creates connections between that particular self-accretion-body and the work. The two things are tied together literally. The work is formed of accretions which have an externally existing aspect independent of any particular self-accretion-body (SAB) (or NARP as it has sometimes been referred to as), that in this case are woven together by the SAB to form the new work. The pneuminous accretions of ‘a work of art’ or ‘a poem’ etc itself exist, which structure the ability to see it as such. Thus if we could see it through pneuminous glasses, the work and the creator would appear tied together through pneuminous fibres.

This sounds like metaphysics that settle the ‘real meanng of the work’ type question in favour of the author, and one interpretation of it could indeed yield this conclusion. It would be important to remember however, even acceptance of this theory gives no access to the meaning of the author. If one developed some kind of sorcery level awareness then maybe it would be possible to see the meaning, but even if possible this is generally not the case. Hence, the many interpretations of the work themselves accrete to the work vector, adding to the general accretion. The temporality of the phenomenon exists also pneuminously and hence there is a sense of precedence of the intended meaning, however once again, there is always the possibility that the work is designed deliberately in ambiguity or even that the competing aspects of the artist themself could not agree on the meaning.

Whether though, the work is designed ambiguously or not, the work still emits from the kind of being we are. These beings have meaning relations to the world of infinite complexity, cultural and historical for each individual. On the pneuminous plane they are visualisable as connecting fibres of a particular structure with each fibre coloured by others in emotive hue of joy, trauma, humour, horror sadness etc. This is the being we are, hence when the artist produces, they produce with this material. These affects of pneuma are not metaphorically, or epiphenomenally attached to the the work, they are literally so, whether perceivable or not.

Hence it is with the notion of the imagined existence of the pneuminous realm (argued for variously on this site (though the acceptance of only its transcendental appearance is accepted —see agnostic disjunction), that enables a clear perception of the difference between AI produced work and human. The AI work, whilst still existing pneuminously, indeed is a bizarre looking binding of endless single fibres, reconfigured to order. Work can be produced that can in fact trigger affective and appreciative responses from the human/SAB, yet even a glance at the pneuminous structure reveals a massive difference from the human creation.

Even a casually created piece of art by a human has some affective colouration to it, whereas the AI work only has the dimmest glow of this that emanates from original work that it draws from in the data set; by itself it cannot colour it at all. As stated the work can accrete from one end i.e. the perceiving humans can accrete meaning to it, but underneath it looks much hollower, lacking an entire dimension that is present in human art. Metaphysically it cannot be plumbed in the way human art/writing; literally its ontological structure is different.

Agnostic disjunction means the speculative nature of this work is always admitted, however, this picture is nor really so bizarre, it entails only a notion of conceptual substance beyond a Shannon like information (one that is ontologically effective and contains meaning in the broadest sense). If anything like it obtains, then vast consumption of AI as art/writing could have a profound effect upon what we are. This is not even to say, ‘we shouldn’t’, it is only to point out, the metaphysical thing (art/writing) in both cases is, (to reiterate) essentially two different structures.

by on
  1. Nearly every word in the esoteric/occult lexicon is overly accreted with layers that distort the possibiity of a renewed sense of an understanding of the territory.
  2. The basic premise of a loving (in a very broad sense of acceptance) force which underpins everything is taken as basically correct.
  3. The suggestion that a modern understanding of this as quantum information is also reasonable. This provokes something of split insofar as to use such terms it must be acceptable to understand them at the level of explanation (a kind of heuristic) and not necessarily to have to understand the underpinning maths and physics. In a way, these only reify and confuse the matter —yet have ironically been necessary to bring the notions to the rational mind.
  4. Whether then we call it a Hilbert space or not, this means there is a hyperdimensional space which for want of a better word, collapses into this one somehow.
  5. A phenomenology of this reality is an equally good place to start to create possible inferences about this collapse-interaction.
  6. This space would be like the reticulum mentioned elsewhere in this site, though maybe also the umbratic —reimagined.
  7. Misunderstandings occur when it is taken to be the case that once the (Hilbert Space hyperdimension) HCE has collapsed into this reality, it then behaves in a materialist manner. The phenomenology of this reality contradicts this by the manifestation of the many pneuminous anomalies that appear: ghosts, ufos, fairies, synchronicities, precognitive dreams etc etc.
  8. The failure to understand these phenomena does not signal their non-ontological status |(though the agnostic disjunction accounts for the ability to see them through materialist lenses), rather it only signals that their presence comes, at least partially, from the irregular (to our normal selves) interaction with the phenomenon we call time.
  9. These various phenomena represent no doubt different kinds of interactions which may suggest some of the different ways in which the general system works (though of course they may only supply a limited picture).
  10. We, insofar as we are the conscious body controlling aspects of whatever it is we are, exist in the pneuminous layers. We are stuck, embedded in them. These are the layers of conceptual information (pneuma) that lay over something like a substrate but interact with it.
  11. Here is one of the issues that confuses the most. The emphasis on seeing beyond the rational struture of words and reification means we fail to recognise that the concepts are not simply some epiphenomal attempt to understand a substrate, but rather are living accretions of a kind of ‘substance’ (pneuma). Each word binds, creates knots, which may make accretions.
  12. Hence the map is not the territory is correct, however the map is in general life what we are dealing with and the actual territory is only the goal of esoteric practice.
  13. This hails back to the point about the occult lexicon. We are awash in ancient and obscure terms, holy books, systems, each one with the power to confuse.
  14. Power is real. It is related to energy in the sense often used in occult sciences. This is no doubt related to ones access to the HCE. Energy is the emanation, power is its use.
  15. All traditions agree that the silencing of the mind is part of the path to the HCE. The mind is the endless parade of accretions through the local pneuminous space of the human.
  16. Silencing the mind opens the gates to the pneuminous layers below, The HCE is a long way down. This is what Buddhism realises and why one (in Buddhism) should not pay attention to the manifestations on the way. The Gods live in here, even Yahweh etc exist as vast overlapping accretive layers.
  17. Do autonomous spirit entities exist? The evidence seems ambiguous. Lack of consistency is against them, however there does seem to be some hubris in believing we have made up (accreted) the entire spritual world. Yet through projected feedback mechanisms this may be exactly what has happened. The possibility certainly exists that there might be or have been other pneuminous spheres with equally rich environments. The Lovecraftian reality thesis is in this region.
  18. Here it will be understood that spiritual world is the free floating debris of accretive pneuminous powers that have acquired a kind of autonomy from previous belief systems. In this sense they are as real as a human ego, possibly moreso. A second use of spiritual world can pertain to the recognition of then pneuma for what it is. As pure information it may be the quantum informational HCE itself, however it is constantly employed in finite capacity to describe concepts at our level.
  19. Two kinds of interaction appear to be happening. The organism has a primary ontological collapse as surviving being in an environment that must obtain energy and shelter, hence the putatively external structure is either stable in itself or their are built in conceptual projections (like in Kant) that literally stabilise reality. This still leaves vast swathes of being unaccreted. The second interaction would be the conceptual apparatus that the organism develops. These pneuminous manipulations spread across vast vector regions of existence and by reifying feedback loops tie reality into being the things we attribute it to be. The fluid potential of pneuma is bound in conceptual service.
  20. This is somewhat akin to our usage of electricity (and probably they are related as powers). The accretion ‘electricity’ as an incoherent name for a controllable force fails to acknowledge the sheer mystery of it —David Lynch knew this.
  21. If this is correct, it makes this reality less a solild projection from the HCE but rather it is constantly shot through with it, which we perpetually collapse into forms that we can think we can comprehend. The common appearance of the incoherent coherence pervades the everyday without our realising the actual presence of the coherent incoherence.
  22. Sideways or orthogonal interactions from various accretive forms, conscious or otherwise constantly intrude upon the quasi stable form. These are variously repressed and not understood. These orthogonal interactions are a real part of the whole and suggest at its simplest that the system folds round on itself in various temporal manners. More likely there are complex interactions from the different accretive layers which, according to the levels of power present either in an individual here or sometimes in the accretion itself may result in highly anomalous occurences.
  23. It should be remembered that our conscious and unconscious selves (to some extent at least) are accretive structures and that we are co-created by each other. As such we are (as stated) not more real than entities that live in the pneuminous debris.
  24. The reality of the accretive forms as being literally spirits or concepts (any concepts) and their existence in the pneuminous space, and its perpetual collapse into this, means the connections between concepts are not psychological but real. Orthogonal interaction is exactly this. The piece of litter, road sign, number plate that seems to tell you something can actually be doing so, as bent around connection within the pneuminous space. However it also true that it can be not doing so. If you then project upon it that it is doing so, you forge the connection, though it may be slight. Power comes into play here as to what might happen from here.
  25. The silencing of the accretions liberates the organism to interact with power because the accretions likely block the flow, or absorb it into themselves. Greater power acts as a kind of gravity which then encourages bends in the pneuminous space and can increase orthogonal interaction. This is difficult to get beyond because the orthogonal interactions are so fascinating that they distract from moving beyond them.
  26. The phenomenology of our existence suggests fate like structures seem to exist. These may be natural fluctuations in the general system. Astrology etc attempted to tap into these, possibly with some success. There are moments when things are possibly for individuals and then they are not possible. Removing accretive layers likely increases possibilities. The gravity like force may bend opportunities in the individuals favour. This is the manifestation effect that sometimes works, activated by will power. Ultimately this is what has been referred to as low or black magick as the person does not realise what they have played with and merely acquired more accretive layers.
  27. The point of the problems of the occult lexicon are reinforced by the usage of black magic as a term. Clearly there is nothing here to suggest one kind of action is better than another. This is an interesting feature. Unless value can be derived from the HCE in concreted sense then the only value that exists is the value created as pneuminous construct.
  28. The accretive layers will instruct humanity in what is best for them if asked. They will produce more holy books/rules. Determining the use of these is difficult, however we need to get past the point where they are accepted without question, whilst at the same time understanding that we still live in the pneuminous layers. We are shot through with the debris cf Nietzsche.

by on

This Tooth is called Freedom. It is the vertical central path in the qabalah, with Artemis above it and Luna below. In the hyperqabalah it is called Lehe. Its feeder node is Rahimaot (Mithras) whilst preceding it on the circuit is Lytwyth and after it Daagolenyfo (Twilight and Eskatology respectively) Freedom could then be seen as a mystery that emerges from a twlit world yet leads us to the end of all things.

Do Buddhism, western Qabalistic magick, Sufism, the fourth way, Toltec sorcery, Shamanism (a non-exhaustive list) all lead to the same place? The idea is often portrayed that these systems do the same thing through different routes. I am not convinced of this. Shamanism is clearly a dodgy item to put on the list as it can hardly be said to cover one set of practices or end games. The others may occupy something related, but is it really the same?

It seems there are regions that can be accessed by humans with either a certain facility and or training. These regions are similar, they require some form of cessation of mental activity to be achieved. The ways of achieving this are not identical, thoughts may be required to stop, or simply to pass through. Either way they are not attended to. There will be ways of bypassing/removing/working with the various layers of the personality/ego to reveal some form of inner being.

But is the ‘inner being’ that is accessed the same? Because of the region travelled, maybe when the layers are removed these practices take us to different places, each one of which is so ego defying and powerful that it appears like an ultimate state. Hence Buddhism (or at least some aspects of it) can pass judgement on other systems that utilise self-remembering. But if self-remembering succeeds in a different form of liberation that is self-sustaining then how can we judge which is superior? What has the Shaman become that they are so empty, they are inhibition free and travel thoughtlessly into other realms? Is this inferior to Sufi?

Here we do not pass comment on the ontology of what is going. The agnostic disjunction shows that the strangest phenomena experienced will inevitably be sucked into a potential rational interpretation which fights to control them. No side can win this fight on pure reflection/philosophy/appeal to current science. So the experiences as differently spiritual (the realms visited/beings interacted with) may just be different cultural projections, indeed even if the magickal interpretation is true this is likely the case. Whilst we would not take this as any reductionist proof as to the non-reality of any strangeness, it would be interesting to if there are any significant differences in the neurology of any of these different kinds of spiritual/mystical interaction. It seems likely they would all share the high gamma wave rates, but there may subtle pictures that differentiate between them. These different pictures would be the brain wave correlate of the thesis of different end spiritual regions.