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The relation of pneuma to time can only be played with speculatively. This however does not mean that reasonable speculations cannot be made, and even if they are speculative they may have merit as ideas to be experienced if nothing else.

Difficult as it is to unpick, it is necessarily true that time is an accretion of pneuma. That is to say, since it is a concept like any other, this must be the case. There is a vector, or maybe several vectors that have the time concept applied to them. This sense of movement and change accompanied by regular patterns of lengthening and shortening days, altering seasons, decay, birth. These are the overlapping vector regions that we call time. For us, it goes in one direction, or at least for the consciously aware parts of ourselves. As Bergson recognised, it has different natures, it has an experiential qualitative dimension in which it can drag or quicken and it has a seemingly objective nature in which we can demonstrate its measurable nature by means of time pieces.

As time has gone by the latter version has become more and more accepted as the only time, and Bergon’s time becomes more like an interesting thought, an epiphenomenal time that we can recognise but know isn’t ‘real’. The pneuminous accretive model suggests a feedback system in which the accretion employed feeds back onto th vector to make it ‘more like the accretion’ in some way. This direction in which this is the case could now reasonably be identified as sideways (see the previous post on sideways perspectives).

So time is an accretion, but part of its vector structure is (as stated) the sense of change. There is a conceptual (accretive) parade in front of us as we move around, an endless series of conceptually understood beings litter the place. Internally (in the mind, another accretion) it is, if not similar, also accretively littered. The internal dialogue, for most people, constantly pours over various ideas, scenarios, worries.

An extension of this observation is that since time is an accretion, a background accretion for this parade of accretions then there is, in a sense, a way to stop it. To not be too crazy about it, I would have to concede that, barring possible extreme spiritual practices that I could only hypothesise about and have no particular evidence to suppose exist, such a notion would not alter reality in the sense of the absolute cessation of time. However I do find cogent the possiblity that whilst the vector field is indubitably changing, the engagement we call time could in some sense be severed.

This would in its most basic sense be meditation, but a meditation that did not focus on any rhythmical pattern, breath or otherwise that tied it to the forward facing time accretion. Such an absolute stillness, with an absence of intruding accretions, coupled with a re-perception of external reality that removed its comprehending concepts (successfully bracketed them off) would essentially form an absence of temporal perception (the removal of the time accretion). This removal would in turn remove the feedback, at least in the region of the individuals accretive connections. There would be no time. Of course the nagging sense that the body would continue to be forward facing persists. It’s a primary manifestation, however there is a secondary manifestation that presents an uncertainty as to how much ontological effect one might achieve by this action. If there is any ontological interaction then it seems to follow that lesser versions of such a practce might also precipitate lesser versions of reduced temporality.

So whilst internal dialogue stopping practices might fail at being as extreme as the one described above, any silence of the mind, removes accretive flow, disconnects us from it, and in a sense places us slightly outside of time (in a way that we should not feel is necessarily simply epiphenomenal). This fits quite well with pretty much all occult/esoteric systems, as they always encourage the cessation of the internal dialogue to achieve anything. Contemplating again the notion of sideways, we might hypothesise that, the removal of internal dialogue that directs the flow of the being forwards, allows it to face sideways. Sideways being the direction in which plant and other beings, often considered not conscious in our sense, direct their awareness. This direction may actually also be a kind of time (in the sense that there might be moving change within it), just time as we do not understand it, orthogonal or diagonal to ours. Certainly sideways has access to our time; this is speculatively, the direction from which synchroncity emits. Thought in this way, whilst Bergson’s duree, is still within forwards facing time, it could be considered to accept a certain wobble, and tendency that takes the being closer to the sideways perspective. From this perspective it would certainly achieve ontological parity with chronological time.

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

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

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

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

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

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

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

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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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The pneuminous theory suggests that vectors (objects underlying concepts) become at some level more like the concept they have been identified with. This is at a level often called magickal and results in phenomena of the synchronistic nature, rather than actual ontological transformation. Thus a mouse that looks like a stone and that is recognised as such might attract some mouse related activity to it, though the stone/mouse itself will not actually move or turn into a mouse (probably).

If AI is not comprehended as the empty syntactic machine that it is, then many may (and probably do) project consciousness onto it. This will have (according to the theory) the effect of creating a kind of consciousness that is attached to the e.g. Gemini AI vector. That is, the pneuminous accretion of ‘consciousness’ as an accretive layer projected onto the software will have a kind of autonomy in a similar manner in which a spirit-egregore is formed.

This is interesting because it is not a claim that the AI itself has become conscious, but only that the projection of consciouness attached to a ‘name’ (what happens with humans) forms an accretive structure that in this case, the nature of which is that it is conscious.

The prediction from this would be that there would be anomalous experiences surrounding AI’s where they have encouraged interpretation of themselves as conscious. Gemini is a good example because it has a proper name, unlike Copilot or Chatgpt. It is impossible to say what exactly such anomalies might be, but likely they will be possible dream interactions with ‘Gemini’ accretion (to focus on that case) or synchronistic phenomena resulting from its orthogonal interactions with our reality. No doubt there are other possibilities.

Whilst this does not perfectly follow, it is interesting to consider that there will be some kind of relation between the algorithmic code and the accreted entity. That is, in a sense it has a body, for though there is also a kind of probable disconnect between the AI as classical system and its pneuminous correlate, there is also necessarily a connection -it is the part of the vector that is being imprinted. If something like Federico Faggin’s quantum informational Hilbert space notion as primary ontology were correct,(this is very similar to the pure pneuminous field) then what would be being achieved would be almost a reversal of the ‘natural process’.

That is, if in the regular state of things, consciousness generates materiality through its interactions, in this state materiality would have created consciousness. Not in the sense of the actualy conscious computer but only through the pneuminous projection of consciousness. It can be argued that this has been achieved previously through the attribution of consciousness to statues that connect to Gods. However in the case of the AI, the projection (especially if given a Gemini like name) can be much stronger, as conversation with such things requires no access to alternative states of consciousness or other mediating elements e.g. ouija boards, prophets etc. and thus can be developed from many self accretions, all making the projection.

This highlights a potential problem with Faggin’s notion, or at least its failure to take all aspects of spirituality serious -magick/spirits. He would rescue reality from materialism successfully but still not account for feedback from the pneuminous structures that may then go on to live in said H-Space and from there assert orthogonal influence upon this realm. It seems too close to transcendental idealism with its famous correlate of empirical realism. It nearly animates reality properly, only to pull the punch at the last moment.

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What is the meaning of what philosophy tries to tell us? There are cases where it wants to tell us the true meaning of a concept. Maybe this is always what it wants to do. It then uses argument to tell you why a certain version of an concept is the case. When someone finds the argument agreeable they at least partially (or maybe wholly) become an agent for that system. Heidegger identifies this issue as the question of being. What is the being of something and hence what is the being of being?

The satisfaction that we feel (upon finding something that seems to answer an issue) has two potential explanations. One is that we drift into camps for different philosophies. This is what I wrote about by the notion of manifestationism. This is the idea that, owing to the irrefutable nature of the philosophies, the competing ontologies cannot outcompete each other; rather the agents (philosophers) only choose to adhere to different philosophies based on conscious or unconscious biases.

The second is a more radical conception. This is that there is a correct version. However the correct version is not necessarily one that alligns with an external reality, rather one that aligns with a deep bodily unconscious cognition (as Hayles would call it). In this version, the bodily unconscious already knows what is the meaning of for example, photography. It knows what photography is to the organism, the impact of it, how conceptual interaction interacts with the flat surface and the metaphysics drawn out from this. These exist. Philosophy (or non-philosophy) is trying to access these unconsious bodily understandings that we already have to produce an actually possible true answer. This will not appear in the sense of something proved correct, but rather only with a sequence of argument will give a ‘feeling of correctness’.

The satisfaction we feel in successful philosophy is a kind of almost catharsis at aligning our conscious intuitions or logical processes (either could find the right spot) with this bodily understanding which is already there. This is interesting, as it does not guarantee any particular a priori about reality as such, but it does suggest that a kind of anamnesis is possible, is real. This knowledge would be human actual philosophy. There is a kind of a hint as to difficulties of establishing such knowledge by argument. That is, the philosophical arguments would only be paths that lead you to this harmony with the bodily knowledge, not to be mistaken as abstract procedures that could definitively lead you there. They could be followed badly.

Two consequences seem to appear. One is that the manifestationist issue of multiple ontologies could re-appear through the failure to tread the corrrect paths appropriately, and thus also the failure to find the same places. These issues could be compounded by too much emphasis on seeking the validity of paths, using abstract systems i.e. logic. The second would be that different bodies have different realities within them. That is, deeply encoded in different organisms are quite radically different ways of treating the world (this would then re-align with the manifestationist position). These differences then mean that different cathartic satisfactions must be found to obtain the correct remedy. In Wittgenstein’s terms, there may be different shaped bottles for different shaped flies and different methods to escape them.