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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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  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 Incest and in the Hyperqabalah it is the node Jincdotec. This node is fed by Zirnstaai.

The three (heuristic) spheres of reality are, the regular world, the magickal world and the energetic world. I’m not pretending this is a perfect breakdown but for the purpose of this note it will do.

The everyday world is the one we most commonly live in, or at least most of us. It functions on the bounded level of spatio temporality and gives rise to scientific rationality. This world is perfectly real. It is largely easy to communicate about things at this level because they can be spoken about in ways that people can recognise as having similarities. The rules are the same for all of us.

In this level the accretions may be sort of understood, though it will likely be only psychologically. We may understand that things are seen through concepts, though this is only an interesting feature of how perception occurs and not of ontological significance.

Magickal world functions at the level of the accretions. Magick as an activity that attempts to manipulate the world can do so because the accretions are not simply epistemological but rather ontological. Concepts (accretions of pneuma) plug into regions of ‘reality’ known as vectors and then create a filter through which concept creating organisms like humans view them. This makes a feedback loop of reperceiving the object as the concept thus driving the accretion further into the vector, making the identity between closer (though impossible to reach).

This process is the everyday magickal act of perception which reinforces the reification of object/concepts. It is also the level through which ‘magick’ as a reality manipulating activity takes place. Desired concepts (what the magician wants to happen) are applied (spells) to vector regions (situations that are required to be changed to the will e.g. make next Tuesday a sunny day, make it so I get the job etc). This is all achieved at the pneuminous accretive level, which in a sense is still actions with the world with the only difference being that the strings are pulled in non physical ways.

The last division I have called the energetic world. This name is chosen not arbitrarily but on the other hand only in recognition of how this term is often employed in esoteric systems, designating as it does, a nebulous power that courses through all things.

Energy must in a sense be the pneuma itself, except of course it is not bound into accretions. The practitioners who attempt to engage with this level are the mystics and their kin. Here the actions do not attempt to engage with the accretions but only to dispel them so that reality outside of them can be perceived. This is the most difficult aspect of all occult practice. This is the realm of silencing the mind in endless layers that show themselves. The accretive layers are very very deep.

All these layers interlock. The magician makes some use of the energetic but they do not pursue it. The everyday makes some use and has some perception of the magikcal but they do not pursue it. The energetic is inescapbaly embroiled in both of the above constantly strive to over come them.

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“It’s not possible what you say Steepleton! It’s too monstrous!”

Harris was distraught clearly as the apothecary regarded him with a cool eye. “I don’t know why you think it monstrous Austin, it is simply the world as science describes it.”

“But this is not science Edward, this is, this is sorcery!” He discharged the word, with no venom, something in that region but more muted. There was anger, disgust, pity and fear in his tone.

“You could call it sorcery I suppose Austin but this would be to lapse back into a primitive mode of thought. Your problem is that you perceive science only to extend in directions of the world as it commonly appears. However when one pays attention to certain other facets of existence, lines open up that describe directions not commonly entertained.”

“You mean all that Rosicrucian nonsense and the rest.”

“Yes and no. There is some truth to the order but much of their efforts are lost in the paradox of the matter.”

“Which is?’

“That very stuff of concepts is living, meaning concepts may appear luminous when given that as part of their conceptuality when in fact this is true of all concepts.”

“You talk in riddles Steepleton. You say this is science, but science requires proof. You have no proof of this, it is your insane conjecture alone.”

“If you require proof I can readily supply it, though it will be easier if you smoke this with me first.”

Edward Steepleton brought out a hashish pipe and some of the finest Moroccan resin that it was possible to obtain.

“You would intoxicate me, then insist my intoxication acted as proof?”

“This is a primitive science and we cannot yet easily manipulate the levels of awareness, hence we must do so with the aid of our friends the plants. I have much stronger substances than this at my disposal but they would be too much for you. Come smoke with me and observe, I can assure you the results will be quite objective.”

Austin continued to eye Steepleton like something of a lunatic, yet the truth was he knew otherwise. Edward Steepleton was a widely respected apothecary of generally brilliant intelligence. Austin Harris was more than an acquaintance; the two men had struck up something for a friendship after Edward cured his wife of a strange fever that no doctor had been able to touch. Harris though had alway put Steepleton’s skill down to rational genius and thorough knowledge of the plants and the human organism, rather than anything supernatural.

Seeing that Harris had not left the room and calmed himself somewhat, Edward loaded the pipe to capacity and lit it. Aromatic hashish odour drifted around the glow of the dim room, Edward drew deeply several times before passing the pipe to Austin. In subdued acquiescence Austin took the pipe and drew on it. The resin glowed fiercely as he did so and he felt the hot smoke soak into his lungs. The pipe returned to Edward who reloaded it, drew again and once more passed it back to Harris.

Feeling the rising alteration in his mind already, Austin was half reluctant to take a second draw and yet did so anyway. He had committed and well, Edward was the apothecary, so he ought to know the dose. The room how had something of a quality of vividness to it and Austin’s mind was awash with that ineffable sensation, variable amongst folk, often referred to as high. He became aware of a certain lack of control in his demeanour but wished to contain this. He looked across at Edward who looked as implacable as ever. Austin fancied there was almost a curious glow emitting from him but suppressed the notion.

“I see your awareness has shifted sufficiently, if you are comfortable we can proceed?”

Harris was somewhat surprised to find a good deal of anxiety pulsing through him and felt he was losing further control of his expression.

“What are you going to do?” Was all he could manage in the end.

“Wait here” instructed Steepleton, at which he arose and left the room for his study.

Harris began to wonder if Edward would come back in some strange get up and attempt to frighten him. He then went down the road in which a strange apparition walked into the room which Harris clearly took too be Edward but that Edward then walked in simultaneously to the apparition. The thought was so vivid and sinister that Harris found he had thoroughly frightened himself and now longed for the simple reappearance of Edward.

He did not have long to wait. Edward reappeared from his study carrying what appeared to be a doll. He sat down and held to doll upright so that Austin could see it fully. It was made of a loosely stuffed cloth. The doll was maybe a foot and a half in height. The face was round with a smiling expression and button eyes. Red wool like string hung from its head as hair. It had a kind of top sewn into its upper half of some pale coloured material (one could not tell exactly in the gloom). The arms were bare, or at least slightly paler in colour than the top. It had a floppy knee length skirt of some darker material, though not as dark as black; his mind filled the colour in as a kind of purple. The legs were made of a kind of material as if the doll wore tights with broad hoops of colour alternating with white and it had no discernible footwear.

“This is Moppet. Austin, say hello to Moppet.’’

Steepleton’s sudden introduction and instruction caught Harris off guard. He looked baffled at Steepleton and then at the doll. Though on his return glance to the doll he noticed that that Edward had bent himself down in his chair so that he could place his hand subtly behind the doll’s back and hold it in such a way that it’s feet touched the floor and its head was propped upright -presumably by his finger.

Austin looked again at Edward and saw the face was as serious as ever. “Won’t you say hello to Moppet?”

Almost laughing now at the absurdity, Austin capitulated.

“Hello Moppet.” He said, though with little feeling except anxiety driven derision.

“Good” said Edward. “Moppet is not alive, do we agree?”

“Of course not.” Agreed Harris.

“Watch her now.” Instructed Edward.

Austin’s altered mind latched onto the doll, which Edward still skilfully held upright. He then began to manoeuvre her in such way that she had a strong sense of animation. She walked along the floor in front of Edward, then she cocked her head up and looked at Austin.

As Austin watched he felt a curious thing. He could see literally the doll as alive. It moved in such an animate uncanny way that he felt fascinated and horrified in equal measure. The doll did not look sinister. It did not need to. The sheer reality of seeing the life of the dolls shook him and yet he could not look away. A curious intensity intensity built in him, an unbearable strangeness grew and grew in his mind.

Then the light flickered out momentarily, came back on, then flickered out again. Austin started with fright.

“Stop it!” He cried. Then regained his senses as a rational embarrassment kicked in.

Edward stopped animating the doll and looked at Austin.

“Do you see?”

“See what?” Austin was almost annoyed.

“You projected the concept of life onto the doll. It began to take on this accretion of pneuma, as I call it. The result was a psychic disruption which resulted in a loss of physical energy from the surrounding system and the the light flickered.”

“Nonsense.” Austin managed, though was clearly shaken.

“Then what happened?!”

“You got me half out of my mind on your infernal hashish and played some hideous trick on me is what happened. No one would deny that things can look strange in this state.”

“And the light?”

“Coincidence.”

“Shall I animate her again?”

Austin had no choice but to say he must. His argument rested on Edwards failure to repeat.

“Watch Moppet” came the instruction.

So Harris watched Moppet and soon she became as entrancing as before. She curtsied prettily for him and walked across the rug most elegantly. Edward’s arm was hardly visible yet Austin did not even consider how he did it. Moppet, walked and peered under the armchair as if she looked for something. As the display went on, so the sensation of intensity began to build once more. Moppet look stranger and stranger, more and more alive and in doing so once the feeling built in Austin’s being such that he thought he would break from the impossibility of what he actually saw.

Then the light flickered once more and there was a loud report that sounded like it came from within the walls.

“Stop it!” Cried Harris, shaken pale and sweating.

Steepleton ceased animating the doll. The light returned and normality was restored.

“You see.” He said “Science.”