This post references concepts found in this document.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Centre for Experimental Ontology is going to sleep, maybe only for a short while, maybe forever. This concludes phase 2 of its existence.

Below you can find a rough summary of what this phase dealt with, where the CEO is now and where it might potentially go in the future —Gurdjieff has been pointing to some interesting correlates/directions.

1) Pre-ontology: The notion of a pre-ontology was not explore sufficiently but remains an ongoing concern. The central idea is whether it is cogent to conceive of a way in which existence can occur without an ontology excluding certain modes as possible. The emphasis of the thought is on conceiving of magickal phenomena as totally naturalised on a contiuum with all other phenomena.

2) Pneuminous Accretions: The pneuminous accretions remain at the heart of the general system. Materialised conceptuality (or at least the grammatical cogency of it) enables magick and completes philosophy in all directions.

3) Vector Field: Equally central to the system is the vector field. Meant in the sense of a ‘carrier’, the ability of vectors to host the pneuminous accretions is the counterpart to the accretions that completes the magickal explanation (of philosophy). A vector that houses a concept and suits it is the ordinary usage of the same force that we call magick (we don’t call it magick but the same operation occurs). A vector hosting an accretion that it would not normally house will find influenced/altered on a magickal level (what we tend to mean when we say magick).

4) Different Occult Endgames: The Castaneda system highlights this already suspected possibility. The reality or metaphor of the assemblage point illustrates how there is no necessity to some kind of occult achievement (that could be considered final) over another. Even the notion of ‘freedom’ in CC’s system can be contrasted against other possibilities of immortality. It is the extension of the lack of divine teleology into a vastly increased notion of what exists (which includes the occult possibilities).

5) Memetics: The disbanded science of memetics is highly commensurate with the pneuminous accretive theory. The only addition required is external existence of the memes i.e. whilst created by human activity they do no necessarily need it to continue to exist.

6) Susan Blackmore’s work present’s a considerable challenge to many aspects of esotericism. What she does is highlight the extreme ontology needed for it to be ‘real’ and not purely psychological. Pneuminous accretive theory is a good fit for such an ontology however at least one additional caveat is needed. The notion in question is one of something like levels of reality or consciousness. This is something mentioned both in Castaneda and Gurdjieff. In Castaneda, Don Juan will say that ordinary people would literally not be able to see the anomalies, though they are perfectly real, likewise certain statements are unintelligible unless one has sufficient ‘power’ to understand them. Gurdjieff says likewise that unless one obtains a certain level of consciousness, certain things are not visible and certain teachings incomprehensible. This is not a matter of cognitive ability but something else. This something else is what such an ontology would require, likewise it would say that the whole psychological edifice that Blackmore works in, amazingly admiral though it is to desire to not be fooled, can only return negative results, explainable in terms of neuroscience. This does not mean she has not encountered many frauds, but also it means that there is a certain letting go necessary for the actual encounter.

7) Plato, Castaneda, Laruelle: The most productive discussion in the last phase of the CEO concerned a kind of synthesis of these figures that overcomes that manifestation problem. The manifestation problem is simply this: if all ontologies (manifestations) compete equally to inhabit us, how do we understand an ontology that can account for this without lapsing into one more model. The pre-ontological investigations are related to this. Castaneda claims an absolute mode of perception that sees things as they are. This is the perception of the world as ‘energy’, though this accretion (energy) itself contaminates this perception. The reduction of the allness of everything to an endless series of fibres of light was called the reticulum. Gurdjieff has a similar message though there is less mention of energetic perception, rather he talks of ‘objective perception’, to again mean a perception of things as they are.
This line of thinking reinforces that what we mean by saying occult practices gives the completion of philosophy. To learn to perceive the pneuminous accretions as they are, to perceive the deep layers of the vector field. This possibility (?) undercuts Laruelle by granting access to the one, yet agreeing that philosophy (manifestations) is hopelessly inadequate to make any progress. The one is accessible only through deep struggle. This in turn makes sense of Plato but not as empty epistemology. The struggle out of the cave is a real struggle that we all must undertake and that necessarily most of cannot achieve -I include myself in this number.
But again this all relates to the point about ‘different occult endgames’. What Castaneda and Gurdjieff talk about may well not be the same thing, furthermore there are many different stations in this realm. Gurdjieff talks about ‘right results’ but maybe there are other kinds of ‘results’.

8) The vector field does have a certain incoherence. It is the imagined perceptual residue devoid of concept (pneuminous accretion). Even if this is not cogent, the idea functions a) transcendentally as a necessary condition for the possibility of an object and b) as a heuristic by which we can understand the structure of things. This heuristic dimension is particularly relevant with regards to certain occult technologies. In Gurdjieff for instance, there is a technique related to self-remembering which involves dividing the psyche into a potential real ‘I’ and the personality (often named after the person). The named being is the accreted (neurotic self or selves) and the real ‘I’ is something that comes with the organism. It is this part that the esoteric practices seek to access. Does this division make great sense? Not particularly; the separation of the personality from a putative underlying ‘essence’ is a highly confusing notion analytically. However as an occult instruction, or guidance, it has power. Conceive of yourself in this way and it helps to disclose pointless, repetitive, petty parts of your behaviour. A deeper layer of the human vector, stripped close to the vector field itself.
This whole notion of how far down the vector field goes is a fascinating one that requires further thought.

9) Wittgenstein and Laruelle point to the same place. This is because ‘language’ itself is a use word. It cannot be the ‘real’ noun that designates something. It all emanates from what can reasonably grammatically be called the one, or the human. No statement escapes. Language only speaks as language when it has been accreted, without this it is the vector region that the concept language is applied to (consider discussion two organisms communicating and asking ‘are they using language?’). One cannot understand the world beyond the accretions from within them. The only possibility of a greater comprehension comes from the possibility of something like a different consciousness being possible. This possibility remains agnostic disjunctive, at least from the level of regular thought.

10) Regular thought exists in a band that cannot seriously conceive of the world other than as it appears: solid, continuous. Agnostic disjunction functions at this level of thought. It renders anomaly as a possibility that cannot be dismissed but cannot be established. The only way out of agnostic disjunction is by the possibility of something like Gurdjieff describes as ‘objective consciousness’. This of course brings in the problem of ‘levels of consciousness’ which again cannot be verified in any way other than through the circular achievement of a ‘higher’ or ‘altered level’.

11) Gurdjieff makes a particularly interesting statement concerning art. He divides it into objective and subjective. Subjective art is that art we create when we allow powers to flow through us. Whereas objective art is created by a consciousness that is in control of its various parts and actually deliberately creates the work. Such a work, he says, will not generate subjective impressions of interpretation but rather will impose its meaning upon us all.
The last century and indeed this one, has made much of the discovery that we are not in control of the cultural, conceptual powers (pneuminous accretions/memes) that flow through us. Art controls the artist, we are but a vessel. Our general likes/dislikes and determinations are simply a product of these cultural forces. The CEO has played with this language calling it agenthood and utilised the phrase ‘who do you work for?’ to describe how we work for such forces —philosophers work for ontologies, they are agents for them, this explains their stubbornness of defending positions that are no better than those of enemy agents.
The occult endeavour again highlights the possibility of escape from these forces. The possibility that the ‘being-possessed’ by these powers is a contingent condition that we can potentially escape from -though not without serious effort. The death of the author is true but the author may also exist in some circumstances.

12) The double in Castaneda is the second body in Gurdjieff. This is largely the aim of both systems. The transference of consciousness from the feeble disparate exterior to a unified and separable (from the physical body) interior. He makes a fascinating comment that the kingdom of heaven in Christianity is just the development of the second body. Only when the second body is developed is survival beyond death possible. Even this though is finite —equally fascinating as again it suggests, not an eternal beyond, but simply another negotiable realm.

13) The Moon in Gurdjieff devours our awareness, we only can stop this by the development of ‘objective consciousness’. This is very similar to the ‘Eagle’

14) All adornments (job,clothes, language, hair styles etc) are a semiotic system that displays ones alignment to various powers. Some are imposed, some are chosen. Liberation from these powers leaves a vacuum we must somehow fill with a curious control. If we simply remove them, more accretions will take their place. This aids flexibility but not control itself.

15) Magnetic centres are what we develop and activate when we trigger synchonicity. Our fascination with this at the wrong level easily burns the centre out. We can reactivate it, but our modern consciousness means making contact through the centre is almost impossible. We have no choice but to attempte solitary activity and experiment.

16) Gurdjieff suggests that the mystery schools were/are not complete in their questionings. He indicates they continued to conduct experiments on subjects concerning consciousness. Some products of these are fakirs that one may encounter performing incredible feats. He suggests such people are sometimes simply failed experiments of mystery schools. This suggests a very scientific attitude (that one would not get past an ethics committee) towards their relation to consciousness. Ouspensky mentions an anecdote in which a sheep was brought to full consciousness. When he asks ‘What did they do with it?’ Gurdjieff replies ‘They ate it.’

17) Prevous CEO terminology called the human vector the ‘regional processor’. The ‘neurotic’ or ‘self accretion’ plugged into this to make the NARP.

18) The Hyperqabalah remains and ongoing concern. It is the development of a diagrammatic system in which each path of the previous tree of life is transformed into a sephiroth (node) or the levelled up system. It is a partial product of accident. In the process of forming sigils for each regular tree of life path they were as scribed numbers 1-22 as single symbols. This meant that if this was a new based system, it was necessarily base 23, i.e. the equivalent of 10 could only be achieved after the 22 single sigils. The cultural accretive weight of 23 makes this seem highly appropriate. Much work has been done on this but the nature of the paths between the nodes still needs establishing.

These notes are a product of conversation with Emanuel Magno.

We are painting in simple broad brush strokes here, yet even these can reveal some interesting thoughts and possible structures. To recap briefly we are investigating how certain modes of interacting with the world can be conceived as responses to the the nothingness. We would say the nothingness can be a cognitive discovery (there may be always a trace of this). When this occurs reason philosophy is a void response. Furthermore philosophy here is characterised precisely by its untestable nature and desire to ground its subject matter (knowledge, how to live, the being of Being). This is not a derogatory comment only a descriptive one. Philosophical concepts a priori cannot be defeated by any opposing philosophical concept. Science may shore up the edges of philosophy but sceptical possibilities can persist in the face of overwhelming evidence (and philosophy is duty bound to take them seriously -even though sometimes it would not like to). Hence this shoring up is more a case of rendering unpalatable rather than removing from the philosophical realm. Philosophy tries to ground what it cannot ground using thought, this is its nature.

We also identified sorcery as described in the works of Castaneda as a void response. The accusations of fiction levelled at the works are irrelevant here, all that is relevant is the system and the system describes a way of living that absolutely accepts the void and urges action as if there was no void -yet all the while knows it is there. Sorcery then is a magickal response of action to the void and chaos magick is a very similar (though not identical) one. Chaos magick is more forgiving of regular human nature than sorcery.

Compassion/love was also noted as a void response i.e. in the face of the nothingness the only tenable action is to show compassion to the world and all the beings in it.

It can be argued of course that these are all philosophies insofar they attempt to ground existence by an ungroundable principle. However the difference is that sorcery and compassion responses supply action to be lived and hence they transcend the philosophical realm of thought.

As previously noted there is no claim that philosophy never leads to altered lives, only that the majority of the time the biggest change philosophy makes to someone’s life is that they become interested in philosophy.

We must also consider the source of what looks like a philosophy. This kind of notion turns on the ontological status of revelation. If revelation comes from within a discrete self and represents nothing more than the subconscious mulling over of a problem, the answer to which is fed back to the questioner by some means that appears to not be the questioner, then we might consider it little more unconscious cognition. However if revelation comes from an external power (God/Spirit) then the philosophy in question has not be grounded in cognition of any kind and hence is not philosophy in the above sense of thinking hard about problems.

Of course one cannot actually tell the difference between these two phenomena, the problem is as we say, agnostic disjunctive. In this sense then the phenomenology of external revelation is only what is important and such systems as they arise are not -in our brush strokes- to be considered philosophy in the sense of trying to conceptually/logically disentangle problems.

External revelation though often results in the void-cocoons (or a-voidances). These are systems that shield humans from the void by giving rules for living that are transcendent to humanity. They often supply a teleology. This is a very important part of an a-voidance. Shamanic systems, polytheisms and monotheisms are all largely a-voidances. Shamanic systems do so by direct contact with spirit. Spirit in turn will reveal a creation myth to the shaman. The non-reflectivity of shamanic based communities means that spirit may be naively trusted in its claims. Contact with spirit is perfectly real (though ontologically questionable as the above agnostic disjunction shows) it is just that, as is often said, the spirits cannot be trusted.

Alternative again to any kind of spirituality, cognition or compassion is a certain physical response of fullness to the world -like a hedonism. This may not be born necessarily out of direct cognition of life as a problem, but rather is the result of a certain effusive spirit. When such a person asks themselves whether or not their pleasure in life is reasonable, they simply find that there is no reason why it is not reasonable; life becomes justified on these terms. Equally such a consideration may be never made. The effusiveness of the physicality of life covers the yawning void.

Does this consideration mean we may paint the aesthetic temperament (the poetic, the musical, the artistic) also as void response? Such responses are not cognitive reactions and hence they probably should considered a further part of the picture.

by Charles J. March III

During helter-skeltering-in-sequestered-place, my habitual ritual is to start the day by humbly hitting my knees and peoples’ elbows after rolling out of my Aztec zeitgeist bedrock alter with the weight of the world domination on my shoulders like a sober, disciplined, Celebrate Recovery social manipulated media scrolling/meditating/levitating myopic monk troll and blind eye faith pray with ties that bind us (handcuffs) rebellion bound to happen hands that shake with invisible peace be with you office holding service industry friends and cult wrists that are religiously purified by obscure moonshine sanitizer (until they crack and bleed the blood and human sacrifice antibody of the Washing of the Feet CHAZ commune Christ) in OCD compliance observance of local protocols to the COVID-19 deities for divinitory solidarity and for a new Afrofuturistic (my corona hair will continue to grow until the first cure for the virus of racism happens, or at least until the second coming of the supply chained shorn and slaughtered herd immunity Lamb) heaven & hypocrite oath earth, while I pledge my non-pilgrimage allegiance to the crumbling flag day, light left in the wake candles for our burning down business funeral pyre country, and attend mass graves during this quantum physics, electron-rich inner life election year, because The Black Mamba mattered. It’s kind of like planting eco-friendly LSA-debased morning glory fear seeds (organic, of course). 

I then call (I think they blocked my contact with black magic) out to any unemployment officers who will hear me, and tell them to deploy doomsday DoorDash outsider deliverances so they can help me spice up my isolated Beef Lo Mein liminal into something beautiful breakfast routine life made with Mrs. Mother Dash Earth Day sweet & sour doughboy hydroxychloroquine animals who breathed fresh intubation convent air and reclaimed the world during poutine famine quarantine, as I stretch out on my lazy boy because my sunrise yoga class is non-essential to good health.

This process reminds me of when I used to loot for capital prior to calling my heroin dealers, and the subsequent cooking up then shooting up ritual that followed. I guess it helped me to maintain some semblance of daily order, and at almost times, population control, in keeping with humanity’s trend towards tricyclic plagues.

By now I’d be turning Mexican lady-like paranoid meth head cleaning freak tricks for my new formal preternatural roommates who be out at work or with the proselytizing protesters, as a form of whorish reciprocation for them going to the store while I stay-at-home and subsist off their scraps, because I don’t go out anymore. I suppose I took the role of my dog who had to be put to sacrificial death on Easter, while the solemn oracle masquerading carnival world gift exchanged stimulus check eggs ceremoniously impregnated with sanctity sickness. A true betwixt & between dog & pony show song & dance piece of birds of paradise lost law & order cosmic pandemic performance art. A seasonal consecration procession in the obligatory playground where fasting street medics harvest neo/pseudo supposed to be over by summer of light pink festering love flavored welcome to the anti-structure machine SpaceX vaccines.

Someone please give me my last surreal rites already, because the passage of garage doors of perception time has become meaningless.

Charles J. March III is an asexual, neurodivergent Navy hospital corpsman veteran who is currently trying to live an eclectic life with an interesting array of recovering creatures in Orange County, CA. His various works have appeared in or are forthcoming from Evergreen Review, Atlas Obscura, Litro, Chicago Tribune, L.A. Times, Lalitamba, 3:AM Magazine, Ink Sweat & Tears, Fleas on the Dog, Dink Press/Problématique, Queen Mob’s Teahouse, The Recusant, Taco Bell Quarterly, Storm Cellar, Terror House Press, Horror Sleaze Trash, Harbinger Asylum, Madness Muse Press, Maudlin House, Misery Tourism, BlazeVOX, Blood Tree Literature (prize), The Babel Tower Notice Board, Bareknuckle Poet, Anti-Heroin Chic, Synchronized Chaos, The Beatnik Cowboy, Points in Case, Expat Press, Stinkwaves, Young Ravens Literary Review, The Writing Disorder, Literary Orphans, Otoliths, Oddball Magazine, et al. Links to his pieces can be found on LinkedIn and SoundCloud.

The attempt to describe the potential structure of beings that, from our perspective, are formed of pure non-physical being can present the appearance of relative simplicity. That is, a straightforward pneuminous interpretation involves saying that such things are formed of the conceptual substance: pneuma. Pneuma though has only ever been intended as a transcendental phenomenological category where it serves the function of enabling the possibility of magickal interactions. This is achieved by its definition being that it is capable of interaction with the hidden restraint of the umbratic. This is part of the pneuminous definition of magick: that the conceptual can affect the putatively solid.

So pneuma as transcendental condition does not make any statement about any variation that may be present in its ontological nature, it notes purely that it must be ‘what concepts are made of’ insofar as magick entails that they can interact with solidity as we experience it. This fits well with chaos magickal notions about the spirits, which seem to imply the relativistic nature of these entities depending on the cultural backdrop by which one accesses them. The conclusion being that these beings have no reality other than as accretions of pneuma formed by ourselves and yet are not less real for this. Such entities once set up are capable of entirely autonomous actions and do not in particular rely on the belief of a humans (e.g.) for their continuing existence.

This is a very rational position to take if one wants to accept the belief of such things. However in following the appearances of things we must be aware there are important appearances in play here that complicate this picture.

The most important of these is the appearance of such things as not purely relativistic structures. That is the older interpretations of such entities which treated them not as contingent formations of the human mind but rather as just entities that existed in another plane of existence e.g. upper world, lower world. Such beings however are not well known for their consistent accounts of things. This problem is exactly one of the threads that leads to the more post-modern interpretation of them as real but not real beings in themselves. Yet the rational description that reduces them to pneuminous accretions does not render the possibility of there being some beings that are  existent in such realms as possible.

So there may be entities which are not accretions of pneuma formed by humans but still are so alien from our perspective that they alter their appearance and contact in relation to our engagement with them. This notion explains the contingent appearances and the incoherent messages. The problem (if one is trying to escape pneuma as a useful idea) with this idea is that one still has a non-physical being which is still capable of physically interacting with our solid world, this is still pneuma.

What this does suggest though is other possibilities beyond the narrow chaos magickal investigations so far. The appearance of such beings as not formed by human intent has three discrete possible pathways. The first is that such beings were constituted by other physical beings like ourselves either in an earlier or other time (insofar as time makes sense in this way) and potentially after their creators demise, continue to exist in the pneuma as free floating quasi conscious autonomous accretions. The second is that such beings are the consciousnesses  of physical beings that have exited from physicality (of some kind) into a pure pneuminous state. Examples of this kind of exit certainly exist in our world, the Dzogchen tradition describes this possibility very clearly. Lastly there exists the possibility that the pneuma is itself home to beings of the kind that can exist in this realm; beings that have some kind of consciousness that was not constituted by ourselves or any other being that could be called physical. Such things could indeed be expected to behave very strangely as the experience of a world of unbound pneuma must be incredibly different from the solid continuity of the bound pneuminous world that we inhabit.

However thought these represent discrete paths, the possibility that comes with these possibilities is the chaotic possibility that all of them may in part be correct. That is, that there are human formed accretive spirits around, and there are also hoary strange accretions from time  gone by (or adjacent to ours) and in addition to these there are beings of pure pneuma formed only in non-physical realms. The notion of the non-physically formed entity suggests another appearance also related to this picture. That is, we make frequent comment that the physical beings of bound consciousness may create pneuminous accretions of quasi conscious like natures -chaos magickal spirits- but no mention has so far been made to intimate an inverse process. That is, on the table must also be the process by which the beings that reside only in the pneuma themselves project (through their own intent) beings of physicality, a physicality which can nevertheless effect the pneuminous (from their perspective the inversion of the magickal speculation that the pneuma can alter the umbra).

This of course raises the well known notion that we are spiritual (pneuminous) beings incarnate with the twist that we could just be magickal egregroes of non-physical beings. The multiple possibilties thesis though entails not just this thesis but rather that there might be an endlessly confusing cross pollination going on. Physical beings with consciousness constituting non-physical accretive entities. Such entites in turn might constitute physical ones. Beings of pure pneuma that were not constituted by physicality may be constituting physical entities with consciousness which in turn may be creating more egregore like structures.

There might have been a beginning in either or both ends of the spectrum (physical exit into pure pneuminous and pure pneuminous exit into physical) but once the system has been up and running for a while the possibility of an incredibly complex and chaotic pattern of interactions between these two poles  (with regard to conscious entities) seems entirely plausible and strangely more likely that simply the chaos magick model, which can sometimes look quite anthropocentric.