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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.

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This Tooth is called Twilight; it forms part of the first ascending great path in the Qabalah (along with Pneumatology) . This is the node Lygtwyth in the Hyperqabalah. The feeder node for Lygtwyth is Pnolodolia, which is a version of the sun at the level of the Hyperqabalah (and hence not identical to it).

I feel some kind of analysis of this spiritual region appearing. It may be hopelessly wrong and it is certainly conducted only from the level of intellect and hence does not help any one progress down any of these particular routes.

The pre-ontology I have written about elsewhere is somehow the ground of appearing. This appearing is almost always somewhat magickal before science and technology take hold. The buddhists seek a kind of appearing that bypasses conceptuality. This means they have removed the accretions from the vector field. They do not distort them, and hence they see the vector field ‘as it is’ or at least if they achieve Sunyata this is the case. This is a particular metaphysical configuration of the pneuma such that the bundles of pneuma that are human awareness are somehow disentangled from the vector field. This is unlike the regular configuration in which we as pneuminous bundles are constantly plugged into multiple accretions.

This bypassing of the accretive attachment in Buddhism is not what we seem to find for instance in shamanistic like traditions. In this case, the ground of being, the pre-ontology has been worked with to generate a series of accretive reflections of the environment. This ground also contains certain phenomena that can be perceived as spirits and omens. When this ground is worked with in this disclosure a primordial pneuminous accretive layer is formed. This layer is not abstract but real. It is, in this instance the world and as such, owing to the manner in which accretions actually affect the umbratic actively magickal.

In these ‘systems’ the practitioner seeks to enter certain pneuminous realms that have been formed over time out of the region. These realms are entered for certain practical purposes and not for liberation from thought and suffering. However liberation from thought is invariably a sine qua non for the entrance into these other world. In these worlds and in their general existence, other pneuminous beings that lack our regular corporality are encountered. The whether or not these are autonomous or pneuminous creations by humans cannot deciphered. The point is more that rather than escaping the accretions, the relation is refined in a different way. Vast pneuminous worlds are constructed, entered and used. Rather than escaping the pneuminous accretions in the Buddhist way, rather the pneuma is burrowed into, shaped and interacted with in ways that are directly magickal. Does the dead shaman, in some instances exit into the pneuma? This would not be the same as the clear light.

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This Tooth is called Pan. In the Hyperqabalah it is Bnasupach and is the feeder node for Pnaskolied (Passion in the Qabalah).

Buddhism speaks almost of exactly in the same way as accretive theory. In Cutting Through Spiritual Materialism Trungpa says ‘We tend to conceptualise the object, which means that at this point we are no longer able to perceive things as they actually are. We have created a kind of padding, a filter or veil between ourseles and the object.’

This is exactly how it is in accretive theory. What accretive theory focussed on was the notion that the padding, the accretion is the ontological feature of magick in what could be called a lower sense. This conceptual veil is not a metaphor but a description of an overlaying stuff that weaves and connects a-spatiotemporally and facilitates spell casting and synchronicity. Conceptual stuff is imposed upon and alters the emptiness (vector field) —presumably because its empty.

When it is removed there is a release, a different kind of engagement occurs. However the release can also facilitate simply an altered perception which could be mistaken as real owing to its strangeness -think of the girl’s perception of the world in Machen’s ‘The White People’.

Something like the Reticulum would be the openness fully achieved; this may be an extreme form, but how far down does it go?