This note forms part of an ongoing discussion at the CEO regarding a number of issues regarding accretive ontology. One such issue involves the possibility of an accretive typology of sorts. No doubt there will be more on this in the future, this whole discussion though seems to have unearthed a general movement towards recognising pluralities within the system.
What seems interesting as a possibility is to try to push the occult descriptions much further than the usual synchronicity area to see if anything can be gained from doing so. Let us consider animism with a serious eye. Animism fits well with accretive theory. The concepts of being alive are accreted to the various things such that they do indeed respond in certain ways. We cannot say what ways such things would be. What we do hit upon here is the modality of attaching significance to plant, stone, river etc behaviour as if it has volition. Such a belief requires connecting phenomena together in certain ways e.g. considering the swaying of plants in the wind to be part of their movement and stronger still than that, that such movement might be discernible as communication or some other kind of action. The wind itself could be viewed in such a way, the wind as a being with a volition.
Such perceptions are only possible under choosing the first arm of the agnostic disjunction ‘magick is real’ or ‘magick isn’t real’. However this choice is not as simple as the synchronicity option. In the case of the synchronicity the phenomena is overtly there as something strange. The event itself raises the issue. After the event we will decide whether reality can really do that in the strong sense (pneuminous accretive intervention) or if really it is just coincidence.
In the case of such animistic interpretations we do not have the same strong reason to make such a choice. There is nothing to prompt any upheaval of our regular interpretation of the inert unresponsive nature of things. To make the choice to do so seems insane and yet we have to be aware that the same issue with reality holds sway. Since we do not have an absolute understanding of reality we cannot say that inanimate things definitely cannot respond in some way. This of course isn’t really much good, it might be true but we have no grounds on which to believe it. The grounds however can come if one makes an experiment to treat the things around as if they were in some sense animate. Such a belief needs something like accretive theory to keep it from descending into indefensible nonsense. Accretive theory at least can give good grounds why anything can be imbued with some form agency if we attribute it to it. If then, we make an experiment of seriousness to treat things as if they had an, albeit incoherent, sense of life, then likely enough we will get some kind of synchronicitous or other like phenomena that seem quite remarkable.
At this point the agnostic disjunction can kick in with greater force to suggest that maybe there is something to animism (or accretive theory at least) because now we have an interference level phenomenon to substantiate it. Of it is a disjunction, we can still opt out. But now the appearance will be such that the strange phenomenon (whatever it was) may well be exactly what it would look like if animism were real, hence the appearance of the regular world and the newly discovered animistic one become equal. The discovery is something like a conditional proof in which we had to assume the truth of animism in order to make its possibility visible. Of course as soon as we do make any kind of acceptance then many ontological problems kick in. Given our habituation e.g. how it that wind and plants are not just contingently connected? How did the lake make the fish leap out at the correct moment to our talking to it in way that seemed beyond chance?
For these things to be actually strange and not just psychological projection we again need something like an accretive theory. This does not tell us the mechanics of how things work, for it is only a phenomenology, but it does say that a reversal occurs in such instances. That is, where normally the concept is determined by the vector, in these circumstances, the concept (pneuminous accretion) manages to reach into the umbratic and alter it such that at the level of perception the (ambiguous) incredible is perceived.
Make no mistake this does unambiguously assume reality is much stranger than it seems. Such an acceptance seems to imply local reality fluctuations are perfectly reasonable that are often totally undetectable to others. It also has the infuriating implication that many strange phenomena will not display themselves unless engaged with. This of course would seal the sceptics opinion as it would be literally impossible for them to enter such a world.
Note, none of this is an endorsement of animism or any other stance for that matter. All it says is that the appearance of the phenomena generate ambiguities which are not often impossible to close down (agnostic disjunctions). Animism is interesting because it does not suggest itself in the same way that synchronicity can appear as spontaneous rupture. Few would infer animism from synchronicity, but probably synchronistic phenomena would occur as a result of engaging with animism.