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I don’t know what’s going on with any of it any more. That’s not to say I ever did, but somehow it all seems maybe more pointless, I’m not sure. Purpose may be what’s missing, but what is purpose? Is it not just a kind of ego desire for someone to read and take note? Take note for what? Creativity is its own end to a point. There is a sense of wanting to have the cake and eat it. That is on the one hand, it is so clear that by an large the agent/accretive theory is generally (give or take an ontology here and there) correct, so I am nothing but an agent for certain informational powers that act through me (we all are). In this sense I cannot author anything as it, in the sense of the old CEO term NARP, I am just a regional processor. On the other hand getting the central accretion of self to understand this such that it can act without desire to have the sensation of production or failure is difficult.

Philip K Dick has a theory of time moving backwards communicating from the future. He manages to crowbar a teleology into this that I am less sure of, however the backward flow of time has some sense of truth about it. There is a Landian flavour to it, though the Landian version is more sinister. In Dick’s it is the holy spirit that is the backward time flow. This backwards time flow is perpetual and may be tuned into; we experience this as ESP etc.

Like myself Dick talks in terms of a pure informational substance that interacts with a kind of material reality. Weirdly like myself, Dick also talks of accretions, a term I thought was singular to myself. He may not mean exactly the same thing but the coincidence of terms is clearly synchronicitous and the usage similar. The backwards flow is clearly an ontological feature that I never particularly took into consideration, though I can see it makes a valid manifestation of possibility that could have agents adhering to it. In my terms, this would be a backwards projection of accretions from the future; why this would happen though is outside of the scope of my phenomenology. Dick must adhere (I think) to some sense of pneuminous interference with putative materiality. Either that or the information is all already present in our experience and it is simply our attuning awareness that perceives or does not perceive it.

Then there are numbers; it is also strange how Dick focusses on 2-3 74 as a thing. Surely he was aware of the whole 23 phenomenon -though there seems no mention of it. 74 is also highly significant as it suggests 47, the number that has been part of my own guiding thread. Indeed 74 is just as relevant in a sense as the two numbers form an oscillating pattern at the heart of base 10.

And then there are the bases, and how base 10 is a filter through which we see reality. Land knows this too an performed an unusual decoding that crosses the pneuminous-vector barrier with considerable potency (the numogram). An in the bases, in the arbitrary months and years and institutions we exisits. We exist in the pneuminous layers of conceptuality. This is the demiurge. Jehovah or Yahweh, an old Israelite war God sits smack in the centre of endless accretive layers of mad Godhood.

It might even want to be giving real reality, but all it can give its pneuminous accretive reflection. If magick is real and accretions can affect reality on a transcendental pivot, then the mad God is bending things to its image. The layers are all its allies, or most of them. The months are real as accretions, the letters are real as accretions because accretions are ontologically effective not simply psychologically passive.

What is the hyperqabalah? It is nothing but the desire to reaccrete the demiurge. To show it’s contingency and align it with the primal power of 23 and 47, whose numerical realities transcend base 10.

Joe Hoover is everywhwere. He is so omnipresent we cannot see him.

This is the second centre that closes down on itself and creates self consistent reality. I don’t know any way out as such on mass but I think one thing the occult type practices do is innure one to the power of the accretions. That is, the silencing of the mind and the raising of awareness.

But this is very very hard and has to be understood as a particular kind of liberation.

Do I mean all of this?

Maybe.

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  1. The mystic/scholar Peter Kingsley suggests the pre-socratics were more akin to shaman-priests than proto-philosophers. With Parmenides as a paradigmatic example he suggests, the information received is from revelation through incubation (journeying) rather than rational contemplation. Plato is thus a misunderstanding of the situation, believing that Parmenides is engaged in anabasis, when in fact it is a catabasis. 
  1. We can consider (without ascribing superiority to one over the other) that there are (heuristically) vertical and horizontal dimensions to the esoteric realms. Horizontally the interaction is something more akin to magick, whereas vertically it can be considered more like mysticism. That is, the horizontal of these (to use my terminology) works in the pneuminous accretive structures/conceptual overlays themselves and the horizontal seeks to free ourselves from them. 
  1. Even though containing many practical aspects on how to live, Buddhism is concerned almost exclusively with vertical ascent. It eschews all the horizontal manifestations (visions, spirits, powers) as they appear, and insists one simply keep ascending.  
  1. Shamanism can be considered as a partial vertical ascent which then occupies sideshoots. In local situations, it may be that out of regional structures (trees, mountains, animals, lakes etc.), a pneuminous world is formed which then can be accessed as an autonomous ‘other world’ by the shaman. This in no way denigrates this world; it contains the potential to impart powerful magickal effects in the ‘real’ world: healing, injury, information. 
  1. Castaneda’s later suggestions would be that such worlds are real but endless in quantity and that there is a kind of structure/map to them which is accessible by the movement of the assemblage point. CC ultimately supplies a model that suggests high vertical ascent that liberates the organism in a similar way to Buddhism but retains conscious ability to move horizontally. 
  1. All religions, polytheistic or monotheistic, ultimately are still operating in the side shoots. The side shoots can be thought of pneuminous accretions or autonomous spiritual entities –no ontological differentiation between these is currently possible, though it is worth adding that even if they are autonomous beings, they will still end up with concepts projected upon them and thus still have a pneuminous accretive aspect. 
  1. Buddhism and other positions that similarly eschew the horizontal can appear to have a superiority to systems that work from the side shoots. However, this purity of ascent can only really be considered as different. Buddhist enlightenment is definitely something, and a particular thing too. The progression endlessly into the silence may be creating a superior interaction with the ineffable and it may be a superior way of exiting a putative karmic wheel. However, it is also possible (as stated above) that this activity is only moving in a different direction and not a functionally superior one. 
  1. The vertical ascent of Buddhism involves removing the conceptual/accretive as much as is possible with the notion of ‘seeing things as they are’. This is the notion of attempting to stop the world from speaking back to you the concepts that we have given it. Sunyata is one expression of this at a high level. Heidegger clearly is thinking of this when he links phenomenology to eastern practices. 
  1. All the systems practice silencing the mind chatter. As the mind is silenced, so various phenomena manifest. To engage with the other phenomena brings different practical results (horizontal engagement). The horizontal engagement systems can offer the frowned-upon material benefits but also communications with the Gods as to what should be done. 
  1. The issue of communication is difficult. Peter Kingsley intimates that we need to re-establish communication with the other world in order to receive how to move forward/re-establish society. The problem here is that one cannot necessarily trust the instructions that emit from this realm. If the denizens of these realms are simply a mish-mash of mytho-poetic accretive forces, then we cannot particularly trust that they will do more the mete out harsh rules and human sacrifice. On the other hand, if they are autonomous beings then equally, we have no guarantee they will guide us with wisdom (or that they will all guide us with wisdom). 
  1. Furthermore, since the communication with these realms can lead to regional cults, it is problematic as it reinforces human tendencies towards tribalism, which are not to be encouraged. 
  1. Consequently, the realm needs acknowledging but not necessarily utilising as a founding force for society. 
  1. Vertical ascent as a societal driver though, is also questionable insofar as it does seem to entail a certain annulment of humanity. This is reasonable in some sense and insofar as sufficient progress towards mass enlightenment is not possible, such a society might work towards vertical aims. However, if mass enlightenment is not possible then it seems likely that the temptations of the horizontal would re-emerge. If mass enlightenment were possible, this would certainly annul society in a regular sense, as it is not clear how such a set of beings would continue to procreate and would instead simply disappear into liberation.  
  1. Fairy land type phenomena are assuredly horizontal but equally related to a certain conceptual removal. Machen/Blackwood like disclosures of nature become much more apparent when one attempts to remove everyday interpretive layers imposed upon nature. One can easily imagine how deepened silent engagement with these landscapes would reveal occult manifestations. These may only be deep accretive layers, yet they would only be disclosed by certain layers being stripped away. 
  1. This issue bears on the concept of zones. Zones are somehow the Machen/Blackwood perception machine projected onto industrial dereliction. This is only achieved because (as the zonal theory suggests) the regular interpretation of them has been dislodged. The interesting feature of them is that they seem to be able to facilitate this shift almost by themselves. 
  2. The vector field (as described in the CEO) research is what facilitates these systems. Buddhism attempts to see the pure vector field, the side shoots use the silence of the vector field to facilate entry into pneuminous realms.
  3. Possibly Zones appear due to the fact that before they become Zones, they indicate industrial noise/the restless life of capital. When empty, the silence is more profound; this triggers (hypothetically) an automatic mini-silence in the processing of the region. This mini-silence allows the weird-perception (Machen-Machine) to plug in, rendering the perception of it akin to the perception of the twisted hawthorn, not as an example of the rosaceae but rather as a fairy abode.

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This Tooth is called Eris after the Goddess of Strife. It is Zirnstaai in the Hyperqabalah which is the feeder node for Jincdotec. Its tree is the poplar or aspen, animals are beavers and kingfishers.

It is strange and interesting how in the process of pulling out a philosophy, its twists and turns show themselves as it goes. It’s almost as if Hegel was right.

The reticulum as I have described it, is an interconnected series of fibres that connect beings together in endless a-spatial-temporal ways. What seems to be clearer now is that rather than a kind of in itself, the reticulum is the conceptual (pneuminous) in itself.

Whilst interlocking with this in some sense, the energetic levels can in a sense be considered separate from this. This seems to be the case because the energetic levels function outside or at least in a different relation to the accretions.

Herein does lie something of a paradox that we cannot intellectually untangle but that intimates that certain developments of awareness alter the relation between the central point of awareness and the accretive layers. It is paradoxical because accretions are concepts. We necessarily see the world with them. Yet the person who has achieved sunyata has in a sense removed the accretions from the vectors, and yet they can still function.

This must regard the energetic way in which the accretions are attached to the organism. When seamlessly attached in normal circumstances the organism uses energy to attach/maintain the accretions. This results in the positive feedback loop of magickal creation. In a sense, to see things as they are is to break the feedback loop. This returns the access to the object to its primordial use level and stops the formation of archetype and the process of archetype projection.

This too is clearly related to the two kinds of esoteric interaction, but more on that later.

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The point I was trying to articulate in the last post is closer to this. When then shaman travels to other worlds, these worlds may well be accretive formations of pneuma based on his environment. The spirits are the local animals etc. These worlds are real and can be travelled to. The point of pneuma as a theory is that the accretions once made are not simply accessible by one individual, they have autonomous existence. Nevertheless these shamanist upper and lower worlds are accreted to certain vectors in the shaman’s world. These worlds do no whisper sinister secrets or at least if they do, the shaman knows what to listen to and what to avoid. The point being there is wisdom and power that is beneficial to the community in these worlds.

Writers like Rickert and Kingsley identify presocratic thinkers like Parmenides as half shaman, half priest type figures. They represent a transitional stage that still has access to the other world, before Plato placed reason as the source of wisdom. Thought in this way, Parmenides did not think his writing up, he accessed his ideas from the other world, and, if we are to believe Kingsley, inaugurated the west itself through the ideas he accessed through visions. The connecting wisdom then became lost and we are now adrift (I am not commenting on the correctness or otherwise of this pronouncement).

The Lovecraftian connection is that the realm of strange shining cities and books of odd symbols is the same place the shaman and the presocratic priest/shaman accessed. The King in Yellow’s home is exactly such a world. The ‘weirdness’ of these worlds possibly comes from their (as stated) being accreted to ideas outside of religion. That is, their presentment as places of other dimensions or worlds that are simply absolutely other gives them a feel that no living hermeneutic category understands adequately (other than weird).

When the Gods are real, the Gods can manage these realms. When they are not, then alien forces appear. As the alien forces appear it becomes harder to access them as sources of wisdom, for they may appear as strange and terrible and sinister as Hastur himself.

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This Tooth is called Superman/Boudica. It is weird that it has this double title. No doubt this is partially to do with its relation to the Chariot of the Tarot (which features the notion of chariot and hero). It is also remarkable, as was commented before, that in the Hyperqabalah (Eildour), it is the feeder node of the Teufos which is fetus. Hence Superman and Boudica produce the child. However the child as Hyperqabalah node has the curious name Teufos, reminiscent of Teufel (German for the Devil) and also Te UFOs , which could be an adaptation of the Te Deum. It’s tree is the holly, its animal the hare.

How can we make sense of Sunyata? What has happened to the relation to the accretions? Such a person is said to live through a primordial intelligence, seeing things as they are. We can translate this into seeing the vector field itself, but this only makes a certain level of sense. This is because to experience the vector field is to see the regions with no concepts. This is what Sunyata does, however the event of Sunyata also has a being that can still function, they can still use the concepts. 

What are we to make of this? In the ordinary situation the concepts plug into the vectors connecting self-accretion and external vector via accretions (of pneuma) attached to the vector. Clearly the Sunyata person-site is still functioning with the same array of concepts but also has at their disposal other ones that are invisible to regular NARPs ( Neurotic Accretion, Regional Processor) to use the old CEO terminology).

Since we speculate pneuma as a kind of substance, possibly a much simpler process of conceptual naming and recognition is employed in relation to the vector field. The pneuminous accretion is there but reduced to practically nothing; something we don’t consider possible with the heavy accretive layers we commonly attach to things. This gossamer level of minimal attachment is all that is required to enable the same level of communication whilst also revealing the vector field (a sort of things nakedly as they are to humans) itself. The description is of greater richness of perception. One can easily see how the conceptual (accretive) removal could achieve this. The questions remain about more a priori concepts (Kantian categories) and how much Sunyata also can remove these.