So far we have broadly delineated several void responses and void cocoons. The void responses are: philosophy, sorcery/chaos magick, compassion-love (Buddhism as paradigm example), something akin to hedonism and aestheticism. A void cocoon is any system that generates guidance for life, general teleology and cosmology from a putatively trustworthy supra-human source.

Questions remain as to how humans withstand the force of the void given that not all human-vectors are thoroughly taken over by any of the above installations or protective systems. Certainly combinations of these kinds of defences are enlisted to supply protection, however such patchwork approaches entail that there are gaps. These gaps necessitate another kind of response to the void. This response is the literal covering over of the issue with only a second nothing to put in its place. As such this is the negation of the nothing by an active lethic activity. There is something ironic in this given that the void is a kind of discovery of the cognitive mind. A variety language game escapes the inappropriateness of which can never confirmed or denied (why are we here? what should we do? what can we know?).

The negating of the nothing, here called a transcendental repression takes place to protect the individual from its overpowering effects and maintains a kind of ‘everyday reality’ bearable to most persons. We believe the transcendental repression has an equal number of faces to the impossible problems of philosophy.

Solipsism as a phantasy is a sceptical possibility that many people discover. This possibility is repressed in favour of the appearance of coherent others, yet the possibility remains. Solipsism is one way in which the nothing appears. It entails that there is literally nothing other than one self. Solipsism itself, owing to its extreme incoherence is not too hard to repress.

However related to solipsism is the Kantian issue. This entails that reality in human awareness (and the ability to process it), whilst coherent, is not necessarily identical to reality outside of human awareness (and the ability to process it). This problem in turn is deeply related to the manifestation of any occult phenomenon. This is the case as the non-identity of reality in and outside of human awareness facilitates the possibility of magickal alterations (synchronicity). This possibility opens the space for the radical outside which might contain all manner of potentially strange implications for the in-awareness.

More importantly then than the repression of solipsism is the repression of the sphere of immanent awareness as a potential source of actual certainty -insofar as reality is made more manageable in this immanent arena. The repression of the appearance of the non-identity of in-awareness and outside-awareness is crucial for the well-being of the human, as non-identity thesis presents an annihilation of the regular world -a nothingness. Whether considered as subtractive or additive, the effect of the non-identity is the same -a kind of annihilation.

This kind of thinking demonstrates adequately the connection of darkness and the occult entities. Darkness here is literally the paradoxical perception of the limit of awareness, as such it is literally ontologically the nothing. As source of various entities the darkness is not darkness because they come out at nice but rather because the non-identity thesis comes into force in this region of the space (a dark room) or time (night).

What do we mean by a transcendental repression? We mean a repression that is not contingent upon trauma at an ontic level but rather a repressive structure that is built into the subject (Narp) in its functioning as the kind of being that it is. In this way such a repression would be different from any regularly occurring repressive structures that may happen in life, no matter how regular they may be as patterns. A transcendental repression would occur at an ontological level and as such could be equally named an ontological repression.

What are we suggesting is repressed in the transcendental repression? The transcendental repression has two facets, one necessary and one more speculative. The first facet of the transcendental repression is the repression of the nature of being outside of a given subject’s perceptual sphere. The continual solidity of existence facilitates this repressive structure. We conflate this continual solidity with the a prioricity that being that is perceived is identical to being that is not perceived, when in fact this is a dubious notion to help ourselves to.

The disharmony between the possibility of this non-identity and apparent safe solid continuity of existence causes the being to repress the possibility of the non-identity. The repression seals its success by the fact that we cannot of course perceive the unperceived. The intractability of this problem facilitates the repression by the sheer inability of any progress being made and the vaguely disturbing sensation gained from attempting to imagine perceiving something outside of human perception. The repression is, as stated, transcendental for the functioning of the subject, though we would concede there is some cultural leeway in which it might be lessened. The repressed possibility is one of the sources of intense anxiety for persons who experience paranormal phenomena, especially for the first time. Anomalous accretions in one’s existence immediately demand -though the notion may not be coherently thought by the individual- the possibility that behind the visible scenes some other agency is capable of manipulating the contents. Given that such phenomena do not show their mechanics in plain sight, if we give them any credence then we are committed to the idea that the manipulation takes place out of sight.¬†In this way the repressed split is brought uncomfortably close to the conscious regions of the subject, resulting often -though not always- in considerable anxiety.

The second facet of the transcendental repression concerns the notion that other agencies may be controlling ourselves. The self, or neurotic accretion as we have named it elsewhere, is the accretion that primarily controls the sense of identity of the Narp (human in this case). The name of the subject sits at the centre of the neurotic accretion which is projected upon the regional processor (body) giving the incoherent identity ‘I am this psychic sense and I am this body’. Of course the activity within the neurotic accretion (NA) is constantly guided by all manner of influences from the regional processor (RP) itself. It is the RP that tells the NA that it is hungry, not the other way round. Likewise there will be many pneuminous accretions that will be either tangentially or strongly attached to the NA exerting various kinds of influence upon it, all of which appear as the actions of the NA. It is being-controlled-by-other-accretions that must be repressed by the incoherent NA. Of course this being-controlled is not being-controlled as such, it is simply what it is to be a Narp.

The NA by itself is very little, it needs to be plugged into other accretions to create its identity, to act as an agent for these forces. What the NA must do though is appear to be in charge. The functioning of a Narp as we understand being a human is that the NA is sufficiently in charge of the other accretions such that none of them ever assume conscious control of the RP. A Narp who sporadically or even permanently loses control of the RP to accretions that are not the NA, suffers from some form of what we would call mental illness. Again, lesser versions of this are potentially related to paranormality insofar as other pneuminous accretions (other repressed consciousnesses within the RP or outside of it) may have access to certain kinds of knowledge that the NA does not. The experience of being-informed-of-something by such forces constitutes a rupture in the relation of NA dominance. Such experiences may be labelled intuitions, precognitions etc. At this level they do not constitute madness, only the eruption of alien accretive forces through the dominance of the NA.

To reiterate then, we see the transcendental repression happening in two principle ways. The first represses the disharmony between being that is perceived and being that is not perceived. It flattens this into an identity of being between the two states. The second represses the way in which we are necessarily multiple (swarms as D and G might say) in favour of an incoherent but necessary dominant neurotic accretion  (neurotic precisely because it knows its own self-existence will not stand up to scrutiny -it is built upon a lie).