What are the accretions? The accretions are accretions of pneuma. Pneuma is the conceptual substrate that we postulate as necessarily existing when we choose belief in synchronistic phenomena as metaphysically actual and not harmoniously determined -as discussed under agnostic disjunction. Phenomenologically all beings of awareness must necessarily have pneuminous interactions, but certain kinds of beings (Narps, in this case humans) are capable of binding pneuma into incredible forms of complexity and excess: accretions.

The accretions of pneuma are attached to vectors. Vector here is a carrier for the pneuminous accretion, the conceptual stuff. The vector field is itself pneuminous as it is base of all accretive possibilities. Phenomenologically the vector field is laid over the umbratic. The umbratic is the phantasy of being outside of awareness. It is the appearance of the structural elements underneath the conceptual overlay and vector field (pneuma).

This laying-over is one of minimal interaction. In normal reality, vector regions with accretions attached are part of a feedback system that makes them more into the thing the human takes them to be. Here is  vector, I attach the concept pen to the vector. If the vector is such that we would normally use the concept pen for then the application of the concept performs a minor magickal act upon the vector making it curiously more pen-like. Such actions take place all the time and are largely inconsequential. Actual magickal acts/synchronistic ruptures are caused by accretions attaching themselves to vectors that would not usually take them. This may result in an unusual configuration of conceptuality that is somehow arresting.

Accretions are formed by humans (Narps) but are free floating from them. As such accretions exist on two manners, both of which are related. Accretions may be bound to vectors. All physical things are accretions to some degree or other. Everyday disposable things, rubbish accretes very little, but some things accrete a great deal. As these things travel through life with us we feel how much of our story is in them. In the theory described here, this story is literally in them, the pneuma is actually attached to the vector. Human made things have conceptual specificity embedded in them at the point of creation. These pieces become this dishwasher, this dishwasher becomes a certain kind of character in a household. Intensity binds pneuma to vectors, this may happen in the course of life or it may be done intentionally.

The other way in which accretions exist is unbound. Pneuminous accretions that are unbound  are easy to experience, one only has to remember anything or imagine anything and the accretion is detectable in some sense, either as non visual structure or visual. Since accretions are often built around a word-seed, the word seed will summon the accretion easily. Pneuma is sticky. We may take two ideas and with will force them together thus making an accretion.  Magick is largely based around humans abilities to manipulate unbound pneuma and to beseech the unbound pneuminous accretion to alter the regular solidity of things. Memory houses, kabbalah etc all use unbound pneuma. Active magick of intent seeks to apply new conceptual structures (an unbound pneuminous accretion) onto a vector which does not currently take it but might do so -this extensive contingency is important.

The regular solidity of existence as ruled by the structural umbratic can sometimes be breached by the accretion. Intensity can be responsible for this though in the case of synchronicity the action is down to the accretions themselves. No doubt factors which might be called unconscious are related to the manner in which the accretion behaves, ultimately though this is pure speculation. All that can be said is that some idea has inserted itself into someone’s world in an uncanny way and when paranormality is chosen, the accretion must be responsible.

A human then is attached to accretions and is formed of them. The word-seed for most humans is their name. Around this word-seed the neurotic-accretion or self is formed. This accretion is embedded in the body-vector. In normal human functioning the neurotic accretion controls the conscious aspects of the vector and regulates the ability of other accretions to control the vector. The neurotic accretion though is in perpetual struggle with accretive powers which seek to dominate it, to control the territory. In the case of severe insanity the neurotic accretion fails to regulate the other accretions and they wander freely through the body-vector.

We can analyses accretions vector relations into 4 principle types.

  1. Accretions bound to vectors that fit the description of the accretion or even if they have escaped the original vector the attachment is still sensible from the Narp’s perspective. Hammer as use term, becomes hammer accretion embedded into vectors capable of taking this accretion.
  2. Accretions unbound from vectors that still represent the vector  in some way. The vector as the source of such an accretion determines the appearance, even if now the appearance has taken on a platonic type hue of perfection -ideality. These are what we call representations in the mind.
  3. Accretions unbound to any vector and having the appearance of never deriving from a physical vector. Imaginary images or magickal constructs/manifestations fall into this category.
  4. Accretions bound to vectors that they not suited to in ordinary life. These occur in magick, humour, surrealism/dadaism/pataphysics. This is the instance in which we take a vector and say ‘this vector will take the concept x’ even if the vector is nothing to do with x. We take a spoon and we pretend it is an owl. In doing so we infect the vector that readily takes the spoon concept and stick onto it the owl concept.

 

 

  1. Manifestationism
  2. Incoherence
  3. Phantasy
  4. Pneuma
  5. Accretive theory itself
  6. Design a god.
  7. Significance/Insignificance
  8. Designation
  9. Vector theory
  10. The Umbratic
  11. The Double
  12. The zone
  13. The numbers/the system
  14. NARP

 

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

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

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

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

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

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

This has been written in response to reading Amy Ireland’s piece ‘Noise: An Ontology of the Avant-garde’. It does not deal with the entirety of the paper, we merely wish to point out that there are issues involved in such a picture that are potentially problematic for magickal ontologies. Amy’s paper explains how a Kantian epistemological picture, far from producing clarity, only results in a ‘distorted signal’ at least when we consider matters from the perspective of the outside. This picture is theoretically reasonable unless we actually consider magick to be a possibility.

What is magick? For our purposes let’s take it to be the ability to impose a concept (pneuminous accretion) upon a vector that would not ordinarily take it. Some unpacking there. Let us conceive of everything internally and externally, indeed the possibility of that distinction itself to be concepts imposed upon a pure undifferentiated field of what is. Concepts name regions of this vector field. We call it a vector field because it plays host to concepts and, in the strong magickal version, does so literally -the concept goes outside into the vector. Normally concepts have grown with vector regions and they work together as they have evolved. We call this vector ‘hammer’ because it fulfils this grammar successfully. We call this vector ‘sad’ because it too makes sense to us in consistently applied rules. Pneuma is just the term I use for a hypothetical but magickally transcendental stuff that forms concepts.

Magick says that you can take a concept (pneuminous accretion) out of one place and apply it to another and it will actually do something. That is, it will alter the vector region to be closer to the concept you desire it to be rather than the one it actually is. The love spell is a classic example. A wishes B to love him/her but B does not do so. This is the vector region which has the concept applied to it, B’s not loving A. A uses various magickal means to apply the concept ‘B loves A’ upon the vector region. If successful the pneuminous restructuring takes place which alters the vector field so that now B does in fact love A. This you will notice all takes place with a human or Narp field, even the vector field is still sort of empirically accessible -even only in a phenomenological fleeting sense. There also necessarily something else in play, this is the umbratic. The umbratic is the idea of the beyond -the outside. The umbratic may or may not be identical to what is discovered in the pneuminous realm. It shows itself as the idea of the thing in itself. Being outside of pneuma. The umbratic supplies restraint upon the pneuma. However what magick suggests is that under certain circumstances, the restraint can be breached and the pneuma can alter the umbra.

If you negate magick as a possibility then the Ireland/Land picture goes through perfectly reasonably. If however you entertain the possibility of magickal interaction then you have to rethink it. This is because under this possibility the pneuminous accretion (concept) is not some passive function, rather it is an active process that is plugged directly into the outside such that it actually can alter it. There are a two consequences to this that are worth going through. i) You have a version of Crowley’s ‘Every act…’ in that passive conceptuality is essentially still magickal, it is simply that the concept applied to the vector is perfectly appropriate to it. Hence by this logic, the hammer is actually made curiously more hammer like by the feedback of accretion onto vector (and hence into the umbratic). ii) The signal is primarily distorted by the Narp’s production of the vector field but active magick (conscious and unconscious -synchronicity) is reaching directly into the outside and restructuring the umbra with subsequent consequences for vector field -it will alter it. That is, you cannot think of the picture as being either a pure distortion of an outside signal (because even the outside is infected with the pneuminous inside) or a clarity -because it is also true that the umbratic is sufficiently alien that the signal -the vector field- can always yield novelty of a potentially terrifying nature.

Negating magick makes it a one way process in which we, as cut adrift lonely organic processors struggle to conceptually assimilate an awesome vastness. The possibility of magick does not entirely obviate this, but it does mean that whatever is going on, we are more directly plugged into an umbratic/outside than the strong insignificance picture suggests. Magickal type activity is still possible in the pure distorted signal model, however by making the outside utterly indifferent to our will, one ends up committed an essentially scientific magick. Under this mode, chaos magick is a futile activity that may only hit the mark occasionally by pure chance. Effective magick would be the realm of actual magickal geometry/symbols/sounds that genuinely activated parts of the outside in ineffable ways -a kind of Neoplatonism.

This does not sit particularly well with certain related aspects of this theory set. The numogram for instance is purely accretive or hyperstitional if you will. This makes good sense if you accept chaos magick and strong hyperstition (by implication). On this front the pneuminous accretion of the (p)numogram can exert ontological effects -synchronicity etc. However if we adopt the cut of from the outside model, then all such hyperstitions (unless you want to say they are the real ones as found in a scientific magick) are only of the weak type -effective at a psychological but not ontological level. Chaos magick and strong insignificance are not good bedfellows even though on the surface they look compatible. Chaos magick actually entails the possibility of weak significance -significance propped up by ourselves yet also external to us -a diy God. Strong insignificance can have a Spinoza like God but this renders all chaos magickal adventures in numerological like play utterly ineffective (apart from psychologically) and utterly pointless.

 

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

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

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

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

In these writings the zone has come to mean to something like spaces that suggest either previous human occupation or continual human occupation except only at a level of vagrants or similar. Dilapidation and detritus are zonal indices. The eerie feeling of zones (in rough line with Fisher’s sense of eerie) is postulated as making them attractive to inhabitation by various entities of unknown origins. These my be pneuminous accretive left overs from previous habitation, purely pneuminous entities that have not been accreted by earthbound Narps, or physical cryptids of some kind -presuming there is more than a heuristic sense in making these divisions.

One problem in making the zone definition is always the issue of natural spaces that feel zonal. Wild desolate places that still emanate eeriness. These natural zones are sometimes identified as fairy homes, though many aspects of countryside can exhibit this characteristic and still have no history (that we know of) to link them to such associations. For this reason we feel the term natural zone is acceptable to  the endeavour here and may prove useful in forging further links as we go on.

Lewis-Williams’ famous book on the origin of Palaeolithic art hypothesises that there is likely a shamanic root to the various cave paintings found. Images produced in alternative states of consciousness as induced through sensory deprivation (dark caves) have been pinned onto walls to preserve the pneuminous form. The wall or membrane as it is often referred to in the text often serves as a guide to where the image will fall. There is a reciprocity between the appearance of the animal and the cave wall. A hole, an outgrowth, a stalactite may suggest some part of the creature and in the absence of the possibility that an image is anything other than magickal such a partial manifestation is to be paid special attention to. For the people of this time the suggestion is that the cave wall is literally the membrane to the other world. The cave is a natural zone of suggested partial inhabitance by pneuminous beings.

Lewis-Williams actual ontology is very much of the ‘this is all hallucination that we can understand by modern neuroscience’. All the experiences of his ancient artists are housed firmly inside the discrete consciousness of his cave dwelling homo-sapiens. In this way he chooses firmly and does not even acknowledge the lurking agnostic disjunction. Yet even in his discounting, his description of the membrane is powerful one.

The pneuminous theory as endlessly touted here, states that everything is understood conceptually in some sense (like in phenomenology). This conceptual understanding however is like a substance (pneuma) that acts upon the hiding umbratic solidity. This is the pneuminous accretion, an agglomeration of concept stuff that can stick to regions of the what-is-shown to us (the vector field). In most instances the accretions make a simple agreement with the solidity, but sometimes they do not. The accretion of a bison that escapes from the seen animal into the purely pneuminous world is what we call the spirit animal, or even the platonic form. We think such a thing is just an abstract universal and neglect the fact that they can be seen and engaged with. Before it was transformed into a universal this was the only version available. Down there in the cave, the cave wall has lost its sense of there being endless rock beyond the rock. There is only the pneuminous membrane, upon whose dark surface the accretion appears. The membrane is the membrane not through to the umbra but to the pneuminous world. In the pure dark, as close to the umbratic as we can be, the pneuma, freed from its solid shackles manifests its accretions freely. The spirit body of our own is of course the same thing, it is the concept of our embodiment released from the vector region we call body. The shamanic ‘other’ world is constructed of pure pneuma, of pure concept-stuff. Of course Lewis-Williams has no problem with this, for this is all perfectly possible within the discrete consciousness.

Yet the other side of the disjunction gives us the option that the pneuminous world is not just hallucination, but rather it does have the ability to actually do things. The zone, natural or not, is not necessarily a fantasy. These powers press against on all sides. The membrane is everywhere if you wish to see it. We live perpetually in face of its possibility. But now we have sided with the shaman and must withdraw to the disjunctive pivot.

The experience is one of multiple ontologies that face us everywhere, yet fundamentally split down this line. Has the escaped pneuma-concept actual potency outside of what we call our selves or does it just operate in projections inert, cast upon a world of solid passivity to it.

“Then this line drawn is a key…”