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Almost everything that is written here is a combination of two things: experience of synchronicity and an intuition/thought sequence I once had over 30 years ago concerning establishing a sort of metaphysical value to regional art/creative endeavours in which it could be easily seen that they did not need to be seen as compared to ‘real’ works. This latter chain of thought I have never been able to establish properly again since the original insight, though I do remember feeling something similar to it in reading a book on Laruelle.

I think the hegemonic materialism that has gained greater and greater traction since the renaissance is actually more powerful than I realised. I see in my philosophy, everything is an apology in a way. The agnostic disjunction is a fence sitting move that pays homage to this materialism, it acknowledges it might be right, even though really I feel it isn’t right at all. But that’s the point of that philosophy isn’t it? You cannot trust how you feel about things. Surely there is actually wisdom in this, furthermore if I were just to wax unfettered metaphysics I would be part of a new age ish culture that I long ago rejected. So maybe I shouldn’t be so hard on the agnostic disjunction.

What is maybe more illuminating is my feeling of a certain liberation after reading Federico Faggin’s Irreducible. Not because I agree with it all, but because a figure, like Faggin who was deeply embedded in the materialist computer science world has come to think that this is almost certainly wrong and puts forward a powerful picture to suggest that our experience of consciousness is a quantum process, which puts it forever out of reach of AI, no matter how machinically capable it becomes (because the quantum nature of consciousness means it is non-algorithmic). He reminds us how little we actually understand at this level of physics, how reasonable it is that quantum processes will be going on in biological organisms and how perfectly reasonable it is that we are some kind of part of larger conscious field that exists in something like a Hilbert space.

Ideas, at least like the last point have existed in mysticism for a long time. Indeed the new age movement has been using quantum physics for a long time to make various claims. Often though, these just sounded like putting the word quantum in front of something to make it sound a bit funky. I think the actual processing of Faggin’s point gives a strange liberation that I have not properly unpacked yet, but it reminds me of the insight into meaning that I had 30 years ago.

Back to hegemonic materialism, I don’t like it that for all my work on pneuma, for all the weird things that have happened, for all the books on this area I have read, it has taken an albeit changed, but still authority figure (white male scientist let’s be clear) for my consciousness to feel it is allowed to feel this possibility less tied to the apologetic agnostic disjunction. That shows me how deep it goes (maybe not for other people, but for me).

But I feel this won’t be just about me, this will be something true for a lot of people. People who think they might think things are a bit strange but actually have the materialist thing holding sway. Interestingly it’s almost an inverted Nietzsche, who thought the shadow of Christianity was long (it is), but here we have a lurking materialism, that removes meaning, and for Nietzsche supposedly frees us to make ourselves. What it really did was kill us inside, it wasn’t liberation.

But here is maybe a true way forwards (maybe). The new age movement and similar notions get’s things wrong. We can’t go backwards, we can’t start believing in all that old shit, because it’s just wrong. All those, gods, spirits, astrological ideas, tarot cards, they aren’t ancient real science. But equally they all can kind of work and they work because reality is some massive feedback kind of mess made of pure information (pneuma as I call it). But that doesn’t make them the true system/tools.

Back to the quantum consciousness bit, our consciousness, our pneuminous field , isn’t epiphenomenal, it isn’t inert, it’s an active system that is interacting with the fields around us in who knows what kinds of ways. My recent theorising suggests different directional temporalities may be responsible for beings being able to manifest information orthogonally into temporal flows (synchronicity), but this is only theorising.

The whole task is nearly impossible. It involves recognising the forces involved in this reality as actually what we call weird (but really that’s just normal) and at the same time not listening to nearly any voice that speaks from the deep pneuminous layers. Why? Because these layers lie. They will produce more magic books, they will pronounce more messiahs, more strange rituals, more blood sacrifices.

We don’t have to lose reason, that’s not the point. We have to apply reason (and other regions of consciousness) to how this works but equally recognise we’re involved in something so mysterious and strange and we should be embarrassed that we every tried to label it with this brutal materialism. It’s listening, it’s all listening. Just don’t listen to everything it says back.

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

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

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

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

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

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

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

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Here we posit that there is an influence in this reality that comes heuristically from the side (though the picture is probably more complicated than that). It’s quite hard to explain what we mean by this, though the sense may well be intuited readily enough. Let’s say we face forwards in time, fundamentally we are doomed to do this. We can sort of face backwards (this is what we call memory), but we cannot face sideways. At least our consciousness awareness cannot.

What we call information making sense, is when it comes to us from facing forwards, we also make sense of it happily when we look at it facing backwards. But when it comes from the side, we don’t really understand it and we try to say it isn’t there. Of course it may not be there, we are back in an agnostic disjunctive situation, the same one essentially as I have endlessly written about. This talk of sideways is just a differently articulated speculation.

Interestingly though, the speculation came from sideways. Let’s spell this out. Sideways is the synchronicities, the intuitions, the bursts of creativity from nowhere. Probably it’s more, probably if it it can’t be understood from facing forwards or backwards then it must have come sideways. Note that doesn’t deny the power of forwards and backwards facing; sometimes something looks like it came from sideways but really, when you look at it closely, it can be seen to be a phenomenon that came from forwards.

The speculation came from plants. I was looking at plants and thinking about plant awareness and how we assume its primitiveness in relation to ours. But then I felt the sideways direction and thought that maybe the plant awareness wasn’t primitive but simply facing a different direction. Plant awareness faces sideways (maybe). This makes sense at least in the context of occult/shamanic type practices. In such systems plants exert effects, some are forward facing —medicine- but others are sideways. Plants can protect or even extract revenge, how? From sideways actions. Damaging fairy property brings about action from sideways not from forwards or backwards. The same thing.

But this can be extended. If the unconscious (to us) plant world, has a sort of conscious operating sphere that extends in a different direction —it thinks in a different direction- then maybe other putatively unconscious beings also do so. Possibly, life as it tends towards consciousness as we think of it, it simply bending its gaze forwards. Many animals may have this tendency but still also have access to sideways consciousness —they have their spirit counterparts. Maybe the intelligence of rocks, water, fire and air faces sideways, more so even than plants (who must face forwards a little). Maybe there is a kind of spiral that bends from sideways slowly round, with a continuum of beings on it, leaning towards forwards (maybe some beings face even more forwards than we do?).

And what of us? Can we only face forwards and backwards? No, we have the sideways facing part, but it is so hard to see it, and without wanting to fall into cliches (but doing so) even harder to trust it, or even to know it, so as to trust it. We must becareful here though, because if we think it wrongly we will think that facing sideways is about a special way of knowing things; one that is there to help us facing forwards, and it isn’t like this. Sideways facing is its own direction. Power comes from sideways. Things live in the sideways (the faeries we used to see for one, probably the UFOs too). Sideways is not at the service of facing forwards (or backwards), we don’t even know what it is. The contemplation of sideways is quite strange, this is a good thing. We should contemplate it more.

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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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Consider the conventional axes (or planes) of three dimensional space. Each exists at right angles to the other two, and each stretches infinitely far. We typically label the intersection of the X, Y, and Z axes as 0, 0, 0 or the origin. The origin may be anywhere in 3D space, its position being defined only by the action of an observer choosing such a point to measure distance to another point from. If we try to add a fourth dimension to our model, the difficulty (as any Flatlander will tell you) is getting ‘outside’ of the 3D space in which external input to our senses and our internal experience informs of the existence of.

A fourth axis cannot simply be superimposed on our diagram above. We can however define it as the difference in state of things occupying the 3D space those axes delineate. One could consider the fourth axis to be the imaginary ‘line of sight’ (but not necessarily implying the act of seeing) on which the observer and the observed find themselves. As such it is not fixed in 3D space but moves with the observer, and for each observer and observed. Thus the subjective nature of ‘where’ the origin we describe above is, is intrinsically tied to the observer’s position (be that light hitting retina cells or the visualisation of something in the mind’s eye) and what the observer is observing (a physical object or a mental image).

Let us extend the axis that observer and observed define infinitely in each direction (one might think of this as looking down the length of a rigid fibre optic tube for example). We can only see in the direction of observation, we cannot see what is in the diametrically opposite direction. To observe in the other direction would require a special ability to be ‘outside’ of something which in itself is originated in the mind of the observer, let us hijack the existing phrase ‘having eyes in the back of one’s head’ to refer to this ability.

Given any act of observation takes a unit of time (and time’s popularity as a fourth dimension in addition to our original X, Y, and Z) we might say that one feature of our new axis is to delineate the passage of time, and serendipidously the fact that by default we can only see in the direction of observation parallels our experience of only times in the past being observable (any act of observation mental or physical incurs a delay due to the processing time needed to construct what ‘now’ looks like in the mind).

The concept of ‘right time, right place’ now takes on additional meaning, especially if we equate time to being just one facet of the additional axis that we are all capable of experiencing. Other facets of that same axis and an individual’s ability to ‘sense’ their presence might then explain concepts such as luck and coincidence, with constructs like probability and chance describing what those without the ‘eyes in the back of their head’ ability can expect if they try to obtain a specific result within the bounds of these four axes.