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One way to describe where pneuminous theory leads—if it is taken seriously—is downwards rather than upwards. Not a regression into childhood or fantasy, but a stratigraphic descent into older layers of reality.

If reality is constituted by accretions of pneuma—layers of a substantialised meaning, habit, symbol, attention, and constraint—then the world we ordinarily inhabit is a relatively recent construction. It is stable, functional, and efficient, but also historically shallow. It is held together by contemporary typologies, pneuminous social scripts, and pneuminous object-circuits that continually reaffirm one another.

When those accretions loosen—through altered states, intense attention, de-identification, exhaustion, psychedelics, disciplined imagination, or accident—one does not enter a neutral void. From here is is possible to end up in older or deeply alien (or both) pneuminous strata.

At this point it helps to pause and say what kind of “place” we are talking about, because the temptation is to psychologise immediately. The twentieth-century philosopher Henry Corbin introduced the term mundus imaginalis—the “imaginal world”—precisely to block that reflex. By imaginal, Corbin did not mean “imaginary” in the modern sense of unreal or made-up. He meant a real mode of appearing, intermediate between physical objects and abstract concepts, accessed by a faculty he called cognitive imagination. In his reading of Islamic illuminationist philosophy (especially Suhrawardi), the imaginal is a realm of places, figures, and encounters—cities, guides, thresholds—that are not located in physical space but nonetheless possess structure, consistency, and reality.

Such delving in pneuminous terms, is not psychological in the sense of inner fantasy-production. It is not the psyche inventing content. Rather, it is breaking beyond recent accretions, allowing access to layers that predate the current civilisational configuration. What appears feels ancient not because it is archetypal in a Jungian sense, but because it belongs to strata laid down long before the present symbolic order -potentially even cosmically ancient.

If accretions persist, then agents can persist (though the chicken and egg situation here can not be resolved (pneuminous vs umbratic as starting point). A “being” in this framework is neither necessarily a metaphysically independent soul nor merely a figment. It is a stable accretional pattern with agency-like behaviour: it addresses, resists, insists, recruits attention, and maintains a recognisable signature across encounters. Such beings could originate from extinct civilisations whose rituals and cosmologies left durable symbolic residues; from long-abandoned meaning-ecologies; or from non-human strata whose constraint-grammar was never anthropic to begin with. They can therefore be found, not merely imagined. Encounter feels like discovery rather than invention because the accretion precedes the individual.

If accretions can stabilise into agents, they can also stabilise into places. An imaginal place, in this sense, is not a metaphor. It is a topology of constraints: it has an internal logic, thresholds, and a sense of “here” and “there,” and it resists free recombination. It behaves like a place rather than a mood.

This is where the parallel with certain strands of weird literature becomes philosophically interesting rather than merely aesthetic. In H. P. Lovecraft’s Dream Cycle, for example, Kadath is a city reached through dreaming. It has geography, dangers, inhabitants, and rules, yet it cannot be mapped onto the physical world. Likewise, in Ambrose Bierce’s “Carcosa” and Robert W. Chambers’ The King in Yellow, places such as Carcosa and Lake Hali function less like settings and more like intrusions—stable symbolic complexes that infect perception, recur across accounts, and exert agency over those who encounter them.

What makes these places striking is that they behave very much like Corbin’s imaginal cities: they are not private fantasies, but repeatable topologies encountered under altered conditions. The difference lies in orientation. Corbin’s imaginal—especially in its Suhrawardian form—is generally illuminationist. His cities of light (Hurqalya, Jabalqa, Jabarsa) are ordered toward ascent, mediation, and intelligibility. They belong to a human–Earth symbolic ecology shaped by ethical and spiritual teleology.

Kadath and Carcosa feel different. They are not merely darker versions of the same thing. They appear to operate under non-anthropic constraints. They are ancient, vast, indifferent, and often corrosive to human accretive structure. They feel less like local constructions sustained by ritual and tradition, and more like quasi-stable regions in an alien field—places that do not require ongoing human investment to persist.

This suggests a useful distinction. Some imaginal places are telluric: tightly bound to Earth, human-scaled, and sustained by cultural and spiritual practice. Others are xenopneuminous: weakly anchored to human meaning, ancient beyond memory, and operating under constraints that do not prioritise human sense-making. Both are real. Their difference is ecological rather than ontological.

This suggests a point about fiction often made (especially Lovecraft related materials). Some works of fiction function as accidental cartography. They do not invent worlds ex nihilo, which in a sense would be the sign of mundane fantasy at work. Rather they tune into ancient or alien (or both) regions of the pneuminous field and give them names, contours, and partial maps. Once named and stabilised, such regions become easier to re-enter. Attention feeds them; repetition gives them inertia. A place can be fictional in origin and real in operation. This does not blunt but gives an extra angle to Corbin’s critique of western degenerate imagination; that is that whilst it may generally peddle in imagination as fantasy, it is possible that sometimes the imaginal-pneuminous comes through a human-vector (author/artist etc), and though they know it not, the work generates an unworldly feeling in the reader that they have nowhere to put.

They have nowhere to put it because they can only see that ‘artist as creator’ lens and do not understand the possibility of the imaginal intrusion. This at least suggests that various creative works (assuredly not just Lovecraft) may put us in contact with the imaginal, though we then feel placed in a strange position in which we feel foolish if we indulged in this sensed connection as if it were real, yet equally we feel (Twin Peaks possibly is a region that has partially overcome this) there is more to our connection to the book/show than simply fandom.

The question of value, however, remains open. Reality does not guarantee benefit (whatever that might mean). Access to strata is, not wisdom. By the Persian Islamicists’ standards only some strata are illuminating, some are indifferent and some are actively hostile to human coherence. Pneuminous theory does not moralise this; it only insists that such encounters are not reducible to hallucination, because hallucination presumes a stable world onto which false images are projected. Here, the world itself—understood as accretional structure—is what is being re-authored and the value espoused by Suhrawardi may only be a relative perception.

If we truly dwell in the pneuminous field of accretions, then the imaginal is not elsewhere (as Corbin teaches). Ancient beings need not be metaphysically invented. And places like Kadath can be real without being physical, benevolent, or human-centred. Pneuminous strata like these cities are not fantasy. They are contact with older layers of how reality has been made.

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When Plato tells the story of Theuth in the Phaedrus, the god offers his invention as a gift to humankind. King Thamus declines, with the warning that writing will “implant forgetfulness” and give only “the appearance of wisdom.” The common accusation against AI writing—that it weakens thought, produces imitation rather than understanding, and severs authorship from the living speaker—is the latest form of the same worry.

Derrida’s famous reading of the Phaedrus reframes Thamus’s fear. Writing is not simply a tool added to speech; it is a supplement, both addition and substitute. It appears to aid memory, but only because speech itself is already dependent on spacing, iteration, and deferral—the conditions Derrida names arche-writing. The supplement therefore exposes that the supposed origin (the speaking, remembering subject) was never self-sufficient. Writing does not corrupt presence; it reveals that presence is already trace.

From a neurological perspective, writing does of course literally re-wires the brain. It recruits visual and spatial circuits that oral culture used differently, redistributing the part of the labour of memory from the hippocampus to the page. In this sense, Plato’s complaint is empirically true: writing does change us. But the change is not necessarily degeneration—it can be seen as the exteriorization of the same operation that already structures memory internally. Derrida’s arche-writing here meets Clark and Chalmers’s “Extended Mind”: cognition and recollection extend into the environment through inscriptions that function as parts of the cognitive loop. The notebook, the screen, or the archive is not outside the mind but part of its system of traces.

What AI systems do is generalize this exteriorization. They no longer merely store traces; they process and generate them. The writing machine remembers, recombines, and returns language to us in new configurations. In functional terms it is another layer of the extended mind: a dynamic tertiary retention, in Stiegler’s phrase, that supplements human thought. As alphabetic writing once externalized static memory, AI writing externalizes and increases memory as process: it actively constructs what we call ideas. This extension into process suggests a greater difference than there may actually be. The same structure of the supplement recurs: the aid that threatens to replace, the prosthesis that transforms what it extends.

Each stage—speech, writing, AI—alters neural, social, and cultural patterns, yet none of these abolish the structure of arche-writing itself. The trace remains the constant; the embodiment of the trace shifts. The human, then, is not displaced by technology but continually re-inscribed by it. The history of media is the history of arche-writing writing itself through new substrates—from mouth, to hand, to code. The question is not whether AI will change us (it will) but how we will inhabit the new spacing it opens in the field of memory.

But this is too simple. The notion that the same phantasy or concern exists between speech to writing and writing to AI writing is valid, yet to reiterate Plato was empirically correct in a sense and likewise expressions of concern are likewise correct, because it will alter the human. The issue concerns what it is exactly we think a human is. From a materialist perspective there is little issue here; likewise from a Deleuzo-Guattarian perspective (which is not necessarily materialist) there is also a lack of problem here —humankind simply extends its becoming other possibilities.

This thinking more concerns the phenomenology of the human as it takes itself to be in an incoherent coherence as opposed to its deconstructed coherent incoherence. The incoherent coherence is that of a being of a certain autonomy, possessing its own thoughts and feelings. To place these outside of it have a sense that undermines its sovereign importance. This tension is what is felt (currently) and brings the AI anxiety; literally a threat to perceived human ontology.

There is one more issue, which arguably is more potent than the above. This is that Derrida actually misreads or at least flattens Plato. Derrida treats Plato’s notion of memory more as a cognitve function, but arguably Plato means by anamnesis something much more spiritual. If the Platonic memory is more akin to Bruno’s art of memory, then Plato warns against the loss of a channel further back into being in an unambiguously magickal form. Neural rewiring in this sense is ontologically more than simply a change of cognitive functioning. Likewise then, the more recent shift in which process itself becomes externalised, can be seen as yet more damaging still to this access. From that perspective, every exterior inscription—whether written or algorithmic—is a distraction from the inner act of remembering the Good. If Derrida and Clark show that thought is always already technical, Plato reminds us that it may also be more than technical: a form of recollection that no prosthesis can perform on our behalf.

Without an absolute moral register, we cannot privilege the inner motion or the outer motion. The problem is thus ethico-ontological: the choice concerns not only what we ought to do, but what we choose to be. Ethics comes into play here in the sense of a choice, where we must consider from various angles which one constitutes what we wish to be—the autonomous subject whose access to Being is internal and effortful, or the re-inscribed human whose becoming is always already mediated by the technical trace. The history of media is the history of this ongoing ethical negotiation over the very boundaries of the human self.

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Adam Curtis is well known for espousing the notion that modern society (especially the West) has no notion of where it is heading, or even of how it could be heading somewhere or even what it would mean for it to head anywhere. Western societies cannot imagine anything other than more of the same — more capitalism, maybe slightly stranger capitalism, with AI augmentations, but still weirdly the same. As Nietzsche understood, this doesn’t actually satisfy the the spiritual(a new word is probably needed but it will have to do) nature of the human. Christianity — brutal as it was — offered structure and purpose. Without that scaffolding, we are adrift. Individually, we seem to bear the existence of staring into the void and keep going. Collectively, it tears us apart.

Mark Fisher called this capitalist realism: the pervasive sense that “there is no alternative.” Capitalism presents itself not as one system among others, but as the only imaginable frame. We may dislike aspects of it, even hate it, but we can’t picture a coherent beyond. The future, if we dare to imagine it at all, looks like a more intensified version of the present — just stranger, faster, weirder. Jean Baudrillard gestured in a similar direction: culture untethered from any ground, spinning in loops of simulation, losing orientation.

The problem, though, is even worse. Pneuminous theory, or chaos magick (they are similar projects), doesn’t rescue us from this malaise. It extends the nihilism. It shows that not only rational structures, but even magickal, symbolic, and esoteric frameworks are contingent accretions — pneuma infecting vectors, conscious doubles arising by intention. The abyss doesn’t shrink when one embraces occultism; it expands. There is no final ground, only shifting layers of contingency.

Which leaves us with a somewhat grim recognition: powerful people who manufacture myths and control structures are, in a sense, right to do so. Without myth, societies collapse into conspiracy, nostalgia, or despair. The real question is: can there be an ethical control myth — one that binds without domination, one that acknowledges the possibility of paranormaityl without relegating it to fringe counterculture or totalising it into religion?

Maybe this is where a new myth must be conceived — the Myth of Ur. Ur not as an ancient city, but as a beginning, a foundation that knows itself as contingent. It would say: we are something like multidimensional pneuminous beings, layered, accreted, entangled in vectors of meaning and possibility. We cannot (at least in regular consciousness, know if paranormality actually obtains, but we cannot deny the possibility either. We live inside the disjunction, thus rather than being opposing agents we should dwellers on the threshold so to speak.

Furthermore, the possibility of the actuality is what we should bet on. Even in recognising the agnostic disjunction, we should act as if the fluid-paranormality were real, as it is this side that makes reality truly interconnected hand invokes our responsibility. Like Pascal’s wager: live as if God exists, because it is the safer bet. Our wager is ontological: live as if we are pneuminous beings. Not because it is proven, but because this orientation does the least violence to the complexity of our condition.

These kinds of rules could be examples that might be part of such an ethical ontology:

  • Live as if the world is layered and multidimensional in the most literal sense.
  • Direct power toward preserving openness, not closing it down.
  • Treat technology and capital as the contingent manifestations of the second centre they are: new accretions, not ultimate horizons or grounds.
  • Play seriously with meaning: enact, invent, but never deny fragility.
  • Care for others as beings whose pneuma you inevitably entangle.

This horizon entails the understanding of the accretions as process in a more active sense. This is the wager, the new Myth of Ur: a transparent myth that everyone knows is made (contingently accreted), but which we agree to live inside because it is better than the void. Not salvation, not certainty, but a collective as if — a horizon we can orient toward, even knowing it may be provisional. It doesn’t solve things in the way we might think of a solution, because thinking in that way cannot give an answer. However the acceptance of the radical nature of reality coupled with a deeper understanding of its impermanence may be part of our ability to overcome the place we have become stuck.

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  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.

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An interesting phenomenon can be noted by observing the natural pneuminous correlates of living beings on what we call the material plane. The phenomenon in question is how the conscious awareness of beings is in an inverse relation to its unconscious awareness or spiritual correlate.

What do we mean by this? Human’s have, even with Gurdjieffian notions of sleep aside, a considerable amount of awareness. We seem to have some sense of awareness, reflection etc upon what we are doing. We have some ability to control instincts, passions, compulsions, we can think deeply about matters and contemplate to come up with solutions to problems and we can observe beauty, sublimity, be amazed. These abilities (and other similar) are parts of our awareness that we have access to.

Beyond this realm is the dark underside. The pneuminous structures here operate outside of the realm of awareness. Functioning without awareness as it does, unless brought into the light it’s operations are entirely opaque. It’s logic sometimes fathomable by persons who can read its signs but often it is entirely incomprehensible. It’s nature is amorphous and dispersed. This dispersed chaotic nature is what it’s pneuminous structure is like. That is, the spiritual/pneumious dual form of the human possesses no ‘I’ like structure as such.

Observations have shown that non-human animals, whilst on a vast scale of variability are in all instances less capable of this full-range of conscious awareness faculties. Correlative to this though is that they have an increase in the awareness of their spiritual/unconscious other part. The well-known spirit animals of the shaman for instance are partially conscious accretions and not simply dispersed chaos. These ‘spirits’ can speak/communicate, they have some continuity of awareness though they are still highly formed by and connected to an amorphous chaos of unconscious pneuminous accretive structures.

When we observe the vegetable kingdom the picture becomes clearer still. The pneuminous double of each plant is a discrete spirit, that whilst always connected to the plant, may wander freely from it, sometimes visible to certain human eyes. The level of consistency and discretion is so clear that some simple forms of social interaction occur between these beings. What we call the physical plant is the unconscious to them, their awareness of it may actually be low. Of course to us, the phyiscal plant appears the real or indeed only component of the organism. This part we deem to have extremely low conscious awareness. Of course plants communicate in many fascinating ways yet their nature is more of an unconscious nature than many animals. Insects and many smaller creatures (e.g. slugs and snails) have ethereal correlates similar to those of plants, though these correlates are still of lesser awareness than their plant equivalents.

From here on there are complications but the picture of increasing awareness in the spiritual realm continues. Bacteria, viruses whilst not individuated to each unit have highly aware pneuminous correlates. People have sometimes called these evil spirits. The various elemental masses of earth, air, fire and water teem with highly discrete pneuminous entities (elementals). These beings may have names, continuous memories and even social structures. What we call the physical part of these is their subconscious. The correlate of these bodies as various wholes e.g. seas, mountains, volcanos, the underground, are of course Gods.

There is naturally some debate as to how much the human, as pneuminous processor par excellence, has contributed to these formations and how much they exist in themselves. Plants no doubt have discrete pneuminous bodies, but humans have accreted various extra attributes to these beings in terms of appearance and nature. This action, at the level of the pneuminous is ontologically effective for them. This is also true of elementals; there may be something to the notion that their true perceptual nature (rather than as dwarf etc) is more like blobs of light/energy, but who can say? Faeries in general are likely the product of human accreted formations over the pure pneuminous bodies of plants/elements.

This problem is also true of God formations as these are often formed upon non-discrete vector regions e.g. the sea. Does the totality of the sea automatically form a God consciousness or is it formed in conjunction with the humans who perceive it thus? It would seem highly likely there must be a kind of dual creation going on there. As low in physical conscious awareness, such masses of earth, sea etc, necessarily have a highly developed and self-aware pneuminous structure (as discussed above), however with no necessarily nature border (where does the mountain end?) it seems likely these consciousness are split by human pneuminous actions and reaccreted to their purpose.

This suggests that highly developed pneuminous consciousnesses are different from physical embedded ones. Possibly the awareness does not entail strong identity so that parts of it can be incoherently sequestered and reaccreted as human spirits/Gods.

Lastly we must of course point out as we get smaller in our analysis of matter, thus these components must necessarily have correlates of greater and greater conscious awareness as their pneuminous doubles. It is hard to understand how these atomic and small particles differ from the phenomenological Gods and spirits of the elements as phenomena, and yet in a sense they must. At this level the physical awareness is so minimal that the conscious awareness is cosmically vast.

The end point of this is of course an actual all encompassing God like intelligent awareness, whose correlate is the most perfect physical void.