We are doomed to speculate upon a moment at which an inside becomes aware of an outside. We are equally doomed to place this moment on a historical axis. Theories like panpsychism do not really help this issue, they merely shift the problem from being about the where consciousness is (everywhere) to how it becomes localised in beings capable of having epistemological crises about their own ontological nature. That is, unless panpsychism accepts that occurring aggregates themselves develop discrete consciousness as unities (animism) it is doomed to be an empty theory that posits some kind of subatomic consciousness that is essentially ineffective until it organises itself into neurological systems. At which point we may rightly wonder what work the panpsychism is actually doing.

Of course panpsychists do not want to accept the consciousness of aggregates as this road does indeed lead to animism -a fish they do not seem to care for. Of course the consciousness of things does have serious problems from any rational stance. What it does though is solve the problem of consciousness in organisms. It does this by saying that the neurological systems are not the seat of consciousness. They are rather second level systems that access consciousness but have not created it. Such a theory would say that aggregates of all kinds have  discrete consciousnesses; neurological interface organism have just overridden this more primordial mode of consciousness which they developed owing to their mobile and energy consuming ways. This kind of model is attractive up to a point, certainly it is attractive to the more paranormal minded. The problem with it is that it must presuppose human criteria for aggregates and then presuppose a world in which things behave (away from humans) along the lines of discretion that humans have imposed upon them. That is to say, we must presuppose we have selected the real objects that existence itself recognises as discrete. If we do not do this we have to draft in more metaphysical rules about which kinds of non-organistic aggregates acquire consciousness -this rock but not this rock, this pool, but not this puddle etc. The whole system becomes too layered in speculation.

If however we wish to retain objects as discrete and that exist in the world as objects we essentially need the feedback system of pneuminous accretions to secure it. This is a contentious claim of course. The part that I think is sound is ‘to secure it’. If we do not use accretive theory then the possibility exists that there is no cogent way of saying that objects interact with one another as one has no grounds by which one can cogently talk about discrete objects as they themselves are only a product of our principium individuationis.

How does pneuminous theory help? Remember that whilst pneuma is there as a transcendental condition for the possibility of magick, it is however also necessarily just the ‘what’ all concepts are formed of. The primary pneuminous relation is the inside/outside. This sets up the primal accretion of both of these. Accepting the magickal relation as true (as an arbitrary decision of the agnostic disjunction: magick obtains/does not obtains), this means that as the inside/outside notion -no matter how primitive- is formed thus it is literally reified by the effect of the accretion. Other primal accretions will be related to propagation of the organism and energy consumption. The order in which these appear can be argued about, but their general primacy can not. The result of occupying a location, being able to move, desiring energy to place inside oneself create the condition for distinguishing one region from another. Three easy pairings can be spotted: outside/inside, food/not food, obstructive/not obstructive, to which we might add (when the organism is sufficiently complicated) dangerous/not dangerous. These primary hermeneutics would all be enabling the pneuminous feedback system by which the concept applied to the thing (vector) in an ineffable way (this is a theory magick remember) makes the thing closer to the concept that is attributed to it. This attributing of structured pneuma to a part of what is (a region of the vector field) is the accretive process. Remember also that the accretion is not simply within the organism, rather it becomes literally attached to the vector region. This notion is crucial for the autonomous existence of objects as objects.

By the time we get to more complex animals, the umwelt is equally so much more complex. Every kind of region of  the umwelt that the organism recognises as a discrete is either some deliberate product of evolution (an accretions itself) or a by product of it e.g. that the very ability to spot that there different kinds of things, might escape from dangerous/safe or edible/inedible things into just general things. Every one of these region/objects is accreted with a discreting pneuminous layer attributing to it some kind of conceptual significance in its world. These amassing layers are the accretions. Furthermore the layers of pneuma are not inert. Once accreted, they exert an effect upon the region (object), external to the perception of the organism. This effect, as mentioned is the curious feedback mechanism of active incoherent reification. That is, the region is nudged towards being of the nature of the concept that was applied to it. In the natural formation of region and concept this effect will be scarcely noticeable because of course it was the behaviour of the region that determined the concept in the first place -so the two are essentially harmonious.

Further explanation is achieved by noting that that the primordial accretion of perceiving of discrete things is still in play. This primal perception -according to the theory- is perpetually making things on some level, literally into separate things. The perception of separation becomes adopted by the outside. This is a subtle change. As stated, the change wouldn’t be possible if existence didn’t permit it. Yet what to a blind existence in itself, is simply different intensities without reflection, upon the the fissure of consciousness opening, becomes the conceptual actuality of discrete things. The intensities are transformed into objects by the pneuminous layers that they must bear.

This is all that is needed. In a (chaos) magickal universe, our individuated things as things are a product of a primal feedback of reifying perception. This in turn has literally formed the autonomous existence of discrete things. Its alteration to their physical behaviour may be almost nil but what it has done, to use a slightly Heideggerian tone, is allow them to be the things they are -something like OOO can actually make sense if you allow for this kind of metaphysical picture to underpin it. Things have necessarily at least a thin layer of pneuma accreted to them, this is guaranteed by their discretion itself, many things have vastly more layers upon them.

Finallay a brief speculation upon the effect of the object forming pneuma is warranted. A reasonable possibility is that the organism has accreted, along with this primal individuation a sense of persisting in time and space.  This is a reasonable correlate that fulfils our sense of such things persisting in our framework outside of our perception. It is in effect as if, as good Kantian subjects we did not only structure the in-itself with our conceptuality, but also infected it.

 

Who or what is Daniel Charles Barker? The regular interpretation is that he is a hyperstitional character formed by various individuals in the days of the CCRU . Barker as such qualifies as either a chaos magickal egregore/free floating quasi conscious pneuminous accretion (as I might call it) or a purely psychological construct that various people either choose to play the game of treating as real (or actually believe him to be real). The former option is the strong-magickal interpretation whilst the latter the weak psychological. Either of these gives him a kind of reality that can exert hyperstitional effects, it is just that in the strong version the effects are potentially ontologically altering, whereas in the weak all alterations/synchronicities are reduced to a solid world reality interpretation. The difference between the two ontologies is notoriously impossible to tell, hence the phrase agnostic disjunction, which refers exactly to the arbitrary nature of any choice between them.

There is another possible interpretation that we might consider concerning Barker’s reality. This concerns the Mandela effect. The explanation here would be that various of us have in fact been in a reality in which Barker was real and can recall the various papers etc. that he wrote. However the subset between the Barker reality and this one was relatively small. So when the Barker reality pulled away leaving on this small contingent behind the reports about his work seemed wild, preposterous and worth only serious treatment at the level of ‘hyperstition’.

This is a possibility and it does though maybe suggest a clue for the means by which we might gain more insight into his/its nature. Barker’s work of decoding anorganic semiotics is a hint at a way in which we might be able to trace information about him. The Mandela effect version and the strong accretion explanation might both work with this method.Consider that in the Mandela effect version Barker was real and is still potentially alive -in an alternative reality. So because this reality was in contact with his at some point, it shows that contact between worlds is possible.

Similarly the egregore version of Barker’s existence entails that he was accreted out of pneuma by CCRU individuals and as such has an autonomous existence. There are two further theses behind this explanation: i) is that Barker is just a product of the various conscious/unconscious minds at the time. ii) is that Barker is an egregore interface bolted onto a previously existing non-physical entity that may not have been human formed. There are insinuations of an ‘entity’ in the CCRU writings. These intimations supply a suggestion that ii) is the more likely thesis. Furthermore ii) could also be seen as an explanation for the Mandela explanation. The idea being that the collision between Barker’s reality and this one was in fact orchestrated by the entity. In this version too Barker is a front for the machinations of the ‘entity’.

Both these explanations constitute versions of strong reality alteration -from the perspective of a single solid reality. Neither can be cogently ontologically mapped, but all we need to note here are the necessary features. The Mandela version entails the coming together of worlds in physically seamless blends that only leave historical oddities as evidence to its happening -no one ever sees the worlds coming together or coming apart. The egregore version allows for the ability to create chaos magickal (pneuminous) entities that exist independently of their creators and that potentially there exist non-physical entities with their own agenda, capable of using human made egregores as fronts.

The Mandela effect thesis does not entail that anorganic semiotics (magickal schizoanalysis) is a fruitful pursuit, but it does allow it to seem at least possible -given that it entails multiple realities shifting together and apart. If something like Barker’s theories were true then anorganic semiotic traces of him are potentially detectable through the mesh of conceptual substance (pneuminous accretions) i.e. conceptual axes that spanned across dimensions, which could be peeled back to reveal deeper (on that axis) states.The decoding thesis is certainly weaker with regards to the Mandela version, yet still is worth considering in relation to it.

The entity-accretion thesis (either as i or ii) most certainly does entail such a possibility. Barker’s geotraumatic traces theory can simply be extracted from the physical and noted to necessarily (under magickal conditions) apply to the conceptual (pneuminous accretive). The concept accretes over time. Etymological layers are in there whether we have the ability to detect them or not. The decoding of signs related to such beings necessarily leads us in the right direction -they cannot help but be related. Hence it is through this means that we must approach the matter, so that hopefully we can discern something of the Barker beings purpose or origin -either as a rogue accretion or (more likely) a front for a hidden and pre-existing entity. The difficulty will be discerning the meanings of the signs sufficiently well as to decode the Barker-accretions activities.

Where though should we begin? The most obvious place seems the name. The same problems that afflict us, afflict such beings. No matter what name it gives itself, it cannot help but reveal something about itself. Let us consider the name Daniel. It is of course one of the old Hebrew names and means something like ‘God is my Judge’. This seems to set the tone. It suggests that the Barker entity is working for a higher power -thus supporting the entity interface thesis. A simple gematric check on Daniel gives us a value of 79 and equivalences of ‘oil’ ‘link’ ‘qi’ and ‘godhead’. As an aside I personally cannot help but note a certain resonance of Kant through his use of the phrase ‘quid juris’ and the word God. It suggests the tension between the law of God and the Kantian impossibility of knowing it. Maybe ‘Daniel’ serves as a warning as to how limited such an enquiry as this can be. ‘Charles’ is equally enigmatic insofar as it seems to contain the historical duality of one the one hand meaning simply man and yet simultaneously it is a name of Kings -Charlemagne being possibly the most famous. As another aside, this bondsman/King relation cannot help put me in mind of the Hegelian master/slave dialectic phase. No doubt my philosophical propensity has enabled both these German idealist perceptions, however we must still note them in case they emerge as relevant later on. The Hebrew gematric value of Charles is 207 and simply for the synchronicity it is worth noting that on the gematric calculator I used, the highest placed equivalence for Charles is ‘God Sign’. Owing to matter with which we are dealing, we cannot ignore such instances no matter how slender and contingent they may seem.

Possibly the most obvious looking name clues is in the surname Barker. In the west, the surname has come to be the most necessary historical part of the name. Forenames may be repeated in families by tradition but surnames will still tend to survive as a matter of stronger custom. If this is true of Barker then it contains two powerful clues. The first is in the old meanings of Barker as an occupation. There are two of these. One is that of a tanner, that is someone who changes skin into leather. This has suspicious traces of geotrauma to it, for the leather is the transformed skin. It becomes leather by virtue of trauma. The palimpsest of the skin still exists in the leather. Skin is not the sign of the highest neurological development (that we know of) yet it is still an earlier one. The membrane is the condition of internal and external distinction -that we will refine so well ourselves over time. It is the primordial exoskeleton. Leather is an ancient artificial exoskeletal force that is still in use today -shoes/boots.

The other meaning of Barker is that of a person employed to attract people to entertainment acts by vocalizing (barking). The playful hyperstitional nature of Barker clearly resonates with this, yet an act of entertainment is not necessarily something fictitious. A famous fictional barker was the Tin Man in a musical stage version of the Wizard of Oz called ‘the Wiz’. The Tin Man was a barker for an amusement park which then closed (another quasi-occult linkage through the uncanny zonal appearance of abandoned amusement parks). More fascinating really though is the linkage to the Wizard of Oz itself. The film adaption of Oz is famously influential on many directors, not least David Lynch. Its resonance with things otherworldly does not need explaining here. The atomic number of Tin is 50 (in standard tellurian numerology that equals 5 -another clear hint of origin). We should note here that Barker as a barker re-emphasises the thesis of his working for another entity. He advertises the fun fair but he doesn’t run it

Possibly the most obvious clue from the name Barker is exactly what it sounds like. One who barks. And who or what barks? Dogs do of course. And what (in this territory) is the most famous dog significance? Clearly it is Sirius, the Dog Star. The accretive connections with 5, 23, UFOs and all manner of other paranormal phenomena were well mapped by Robert Anton Wilson in his Cosmic Trigger I. The word Barker is a clue in this sense that it tells us he is an emissary of the dog/Sirius accretion (again reinforcing thesis ii). This is confirmed by the fact the CCRU clearly made use of 23 Burroughs/Wilson type connections.

To be continued.

With thanks to Nick Land and Thomas Moynihan for pre-existing Barker research.

I am forced to ask myself if the philosophy I partially advocate is compatible with panpsychism or not? I say partially because I still have not satisfactorily overcome the problem of manifestationism as raised by the agnostic disjunction. Agnostic disjunction simply points to the way in which metaphysical options are just choices that are bolstered (or not) by criteria in the ‘reality’ we currently occupy. Hence according to this rather paralyzing meta-epistemology, panpsychism is one metaphysical option, it has agents that fight its corner and it has enemies that seek to denounce it. Neither position can triumph over the other without the philosophy transforming into some kind of physics that in some way settles the matter (and even then the enemy agents will always be there).

Rather like occult phenomena though -to which panpsychism is easily related, even if panpsychists would like this not to be the case- panpsychism can only be shown to be true, strong evidence to its untruth will not eradicate the suspicion that it might be true.  Consciousness might be clearly demonstrated as an emergent property of a level of complexity and some people would still wonder if being in general was  in some sense conscious too. Materialism doesn’t get a similar similar treatment, in many ways, owing to the continual solidity of things, materialism looks a fair bet, yet it is this default like status that renders it so vulnerable. Materialism can never do enough, because the anomalies and metaphysical possibilities only need science to back them up a little bit to show that something is clearly seriously awry with it. The reverse doesn’t seem to be true. This is because panpsychism can only be the major ontology by being demonstrably true -in the modern world. And if it’s demonstrably true then materialism isn’t going to be considered seriously, because presumably in this panpsychic dominated world, we can clearly show how to interact with/demonstrate consciousness at large in existence. I think this is something to do with the fact that panpsychism is additive but materialism is subtractive. That is, if you can show things are together then this is just the state of affairs (panpsychism) and it can be accepted, but if you wish to subtract something (consciousness) then you be perpetually gnawed at by the possibility that the two things may well be connected -it is an effort to keep them apart. But this is an aside.

The actual philosophy that I wish to consider as and ally of panpsychism or not is the CEO’s own brand of chaos magick friendly ontology: pneuminous accretive theory. This states something like the following.

i) All experiences are formed of a conceptual substance ‘pneuma’. All images, sounds, smells, sensations are pneuminous.

ii) Because everyday experiences suggest structure -solidity, repetitive possibility-, there is the minimum of the idea of restraint upon the pneuma -we do not live in a perpetually mutating dream world (only an occasionally mutating one). That which restrains what the pneuma appears as is the umbra -at least in the case of physical objects.

iii) Memory forming capacity accretes pneuma. Concepts and all the psychological baggage that is attached to them are such accretions.

iv) Concepts are not inert structures contained in minds in bodies, rather they are pneuminous accretions that exist out there in the pneuma, that organisms create and plug into.

v) Concepts as pneuminous accretions are literally attached to the umbratic structure that restrains them.

vi) Pneuminous accretions can, under certain circumstances, affect the restraining umbra. This is experienced as magick/synchronicity/various paranormal anomaly.

vii) All scientific investigations are within the pneuma, there is literally no exit from this, for the umbratic, if real, is necessarily without concept.

viii) The umbratic is not necessarily real but it is a necessarily real idea.

I could go on with these, but this seems sufficient for an outline. What they deliberately don’t contain is an explicit theory for how consciousness comes about. The question as to whether pneuma has always been there or not is not answered either. This is because I have tried not to stray into speculative metaphysics. You might laugh there, noting that clearly that is exactly what I have done. This is true but, as far as I can see these metaphysics are just the logical consequence of accepting something like chaos magick to be ontologically true and not just psychologically true.  The basic condition being that conceptual information must be capable of altering the putatively solid. You could have a pure idealism and not need the umbratic, yet the phenomenology of our experience continually yields the umbratic as concept -the thing in itself being a good example- hence it is inserts itself as kind of necessary agnostic disjunction. As a phenomenology of magickal types of experience, accounting for the cosmological nature of things doesn’t come into it, though clearly there are implications. However as soon as one tries to follow them the agnostic disjunctions begin to proliferate.

So is pneuma conscious? Pneuma is conceptual potential, but that doesn’t make it conscious. Everything you are experiencing is an accretion of some size or another -whether purely mental or physical perception. The chaos magickal compatibility part of the theory says that we can create conscious entities by intent. Essentially by treating something as conscious, so it begins to acquire some form of this possibility. These interactions are magickal and as such temperamental. This is what is known as applying a concept to a vector that will not normally take it. Rocks are not normal vectors that have the concept consciouness ascribed to them. So if I want to talk to a rock I must talk to the rock as if it would respond -ascribe consciousness to it. This will create an pneuminous interface of consciousness sufficient to generate some of kind interaction with the rock. The interface will make an unstable interaction, not a regular kind of conversation.

This commits any physical thing thing we can conceptually describe as being capable of some form of consciousness -of course this is also true of certain kinds of non-physical thing too, but these are often intentionally constructed e.g. egregores. This does not entail that everything is conscious. Certainly in such an ontology, making the pneuma into God would be fairly logical, yet it still remains the case that this does not seem necessarily the case. Nothing about it entails consciousness is everywhere. What it does entail though is that consciousness can escape its home.

If we hypothesize that the appearance of organisms results in the simple binding of pneuma. Evolution of these organisms increases the complexity of the accretions that are formed. Time binding organisms create more and more complex accretive structures. In the history of animism a key question would be whether or not the ascription of consciousness to non-living (to our modern selves) things is the application of concept to unwilling vector or whether it is a primordial appearance that appears alongside the recognition of ourselves and other creatures as sentient. The latter seems quite reasonable, yet of course the actual answer is agnostic disjunctive. If it were the latter, this would mean there was a feedback of primordial ascription of agency (consciousness) towards non-living being, which would in turn -by the magickal thesis- cause the world to respond in a quasi sentient manner. The post hoc version does not have much of a different result, it is simply that the agency ascription is not equiprimordial to agency ascription of other living creatures. It would in this sense represent a kind of primordial ontology -everything is alive. Such an ontology of course would not be doubted, it would be just how things are, it would though be slightly secondary to the recognition of each other as conscious agents. This primordial ontology of animism would indeed render everything as conscious. Yet this consciousness would not be necessary, it would be contingent. Contingent upon there being such a being as possesses the accretion forming ability such that the projection of consciousness upon existence at large was possible.

There is a side issue that we might touch on here. The usual presupposition is that of course animals recognise other creatures as such -different kinds of indices. We do however always presuppose that animals perceive other creatures as different from the general environment. We might consider the possibility that animals consider environment and each other as a far more homogeneous continuum than we have previously considered.

The answer then as to whether pneuminous theory entails panpsychism, seems to be possibly. This contingency may have a kind of historical necessity to it insofar as human history may have entailed a world view of an alive world. If it were true that any being that emerges into self consciousness necessarily views the world as alive in its earlier stages, then the theory would be have to say that some form of panpsychism is necessarily true -though it would be one that entails animism- yet equally it would posit a time in which it was not true -prior to the feedback occurring.

If conceptual potential can be identified with consciousness then panpsychism could more strongly be inferred from the theory. This however would not eradicate the problem of the umbratic. This is as follows: we believe we can conceive of Being without any organism present, yet we must be agnostic about the nature of this unperceived reality. From a pneuminous perspective the impossible beyond pneuma (the umbratic) is an idea we cannot remove. A thoroughgoing panpsychism would not need an umbratic, existence would be self-perceiving in some fundamental way. Having said that the umbratic is a necessary idea, not a necessary truth. So maybe the notion of pneuma as conceptual accretive potential working intimately alongside more regular physical forces is sufficient to reconcile the two? This though would stretch the metaphysical speculation beyond the phenomenology. The phenomenology suggests that consciousness can be said to be true of everything in our reality -contingently. But it would also point out that the umbratic possibility of absolute ineffability lurks literally, just out of sight.

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.