The will is a difficult issue in accretive theory insofar as when we consider magickal acts we associate them with the application of the will. Predetermined harmony/psychological reducibility concerns aside, the phenomenology of magick would seem to entail that the will seeks to alter events to its nature. Elsewhere we have used the definition: ‘to apply a concept to a vector that would not naturally take it’ to define magick. That is, there exists the status quo (a vector region (the how things are) with a description which suits it attached to it) which we are unhappy about. As a sorcerer we create a new concept (the idea of how we would like things to be), we then attempt to apply this concept to the vector region in order to try to replace the current situation with a description (concept) of our own.

The issue here is that in order to replace the current description we seem to need an extra element: will. The will is not what we want (though conceivably we could will to augment it itself), the will is how we want. The differentiation between magickal acts and regular ones is largely going to turn on the application of the will to alter the description. We may often dislike the description of the (a) situation but in regular life often either accept the unpleasantness or seeks to change the situation from within the regular rules of reality. For example, if I do not like the table being dirty I can change the description by cleaning it. In doing so I have used my will and my physicality.

In magickal acts we seek to ask the accretive powers to impose themselves upon a situation without our necessarily doing anything other than the magickal ritual itself. We might following such a request, notice a favourable circumstance arise which then requires our action to realise the full description alteration, but this too would (if we were in a mode that accepted this kind of thing as real) be taken as a response to the request.

The act of ritual is supposed to focus the will in order to connect with the possibility of altering the description. This is how magick shows itself. Something like the conceptual substrate (pneuma) postulated in a lot of the work on this site is necessary for any kind of chaos magickal picture. It may or may not have a further underneath (the umbratic), though the phenomenology would suggest there is such an extra. This picture seems to us sound, except that is for the will itself. Is the will then an extra element that emerges from beings of a certain complexity? Or can it be reconciled more obviously into the pneuma insofar as to see something as willed for is to add an extra conceptual layer to it i.e. when I see something I want, that I want it is part of the concept of that thing/situation.

There seems to be something to this latter account, except we driven to a certain kind of vector field explanation. In its simpler version the vector field is the transcendental realm of stuff behind perception. Different regions of it are given different names, objects, smells, etc. So there is a vector and concept or pneuminous accretion which is plugged directly into the vector. But here we are forced to recognise a different kind of vector region, a kind of affective vector region by which we would say of this feeling we call ‘anger’ ‘joy’ and so on. These affects are the regions, our culture gives us their names. Note that in accretive theory there is a feedback mechanism that makes the object more like the accretion (concept). Once formed, the accretion is attached to the vector. By means of a low level magickal effect, the attached accretion seeks to make the vector region more like itself pure ideal nature. The effect is negligible, but it is there. With respect to the affects, this will no doubt be in evidence and may be exemplified by the reification of the emotions. That is, the naming of the emotions, the attaching of accretions to these vector regions, will make them more like their ideal forms and reduce emotional variation in general.

But again the will is not so easily trapped. We look upon a thing as desired and to us that thing evokes this sense of longing for this thing. There is definitely an attachment going on there in such an instance. The desirableness is attached to the thing -not in ourselves, though it comes from us. But a kind of passive desire does not entail the will has been engaged to obtain said thing. Even on an ordinary level we might long for something and never act upon this desire. So desire is neither a necessary or sufficient condition for the engagement of the will (for I might desire something and not will it and I might will something yet not desire it).

This points to a certain sense of the will being, both in its magickal and non-magickal application a kind power that we may bring to bear to alter the description that is in some sense possible to abstract from the affects. This does not undermine the application of the vector notion to the affects but it does slightly undermine the relevance. The question then remains ‘what is the vector that the concept will is applied to?’ if it is not an affect. It would seem to be its own kind of force. An internal directedness that may manifest either as a call to a series of actions in regular reality that seek to bring something about, or the idea that the application of the will by means of a certain magickal concentration (for want of a better term) may bring about an alteration in the description of a situation that is more in line with with the one willed. Such a situation may well be desired and indeed often is, however it seems to us that there is a certain uncoupling of will and desire necessary to get at the grammatical sense we are after.

This revealing does indeed seem to indicate that as a component of a magickal phenomenology, whilst still a concept and as such an accretion, the will is a kind of special case of that which must be presupposed for active forms of magick. It is the means by which we tap the accretions when we seek to alter regular solid reality.

Herbal medicine has a great deal of magickal thought in it. Untangling such thought from actual herbal actions is one of the missions of modern evidence based herbal medicine. However as per the agnostic disjunction the possibility shows itself that magickal interventions cannot be discounted no matter how strange the consequences may seem. The idea repeatedly dealt with by myself on this site is that conceptuality can be treated as a kind of substance that can be seen to be attached to all the regions of existence that we conceptualise. This idea is simply the extension of a chaos magickal ontology into regular philosophy. That is, if conceptual entities can be created then regular conceptual entities are not likely to be of a different order. The substantialisation means that the concept substance can seen as attached to an underlying, what we call ‘vector’ -called so because it plays host to the concept. Elsewhere on the CEO site the concept substance is referred to as pneuma and the sticking together of various concepts accretion (since all concepts are necessarily multiplicities).

It follows from this possibility that there may be accretions of pneuma attached to some vectors, which when examined from a scientific position appear nonsensical. Herbal medicine supplies an excellent example of this kind of thinking in signatures. The doctrine of signatures says that plants which in some way resemble an organ/body part/fluid may be considered as useful for treating the same part in the human. So in applying the accretive theory to this we would say that concept of that plant having a connection to that organ/part/fluid (all of which are also accretions plugged into vectors) is embedded onto the concept of that plant.

Such conceptual attachment is of course usually considered inert and any truth behind signatures is attributed either to chance or that the signature was attributed after the herb was known to be efficacious for a given complaint. These are perfectly rational responses, however all we wish to consider here is the interesting possibility that conceptual attachments due to signatures which have no healing function vector to attach to are actual as pneuminous accretions and hence potentially magickally effective. For example, if I have a plant that looks like kidneys and historically has been used for kidney complaints, then the kidney treatment concept has become attached to the plant (vector) and at a magickal level may well be effective all the way up until a scientific analysis removes this concept from the vector (because it had no actual healing constituents in it), after which it will be much less potent.

What is interesting in this notion of attachment is that, since the pneuminous accretions are not inert they may have potential other interactions with the vector (in this case the plant). Speculatively the idea is  that long term accretive attachment of a relatively consistent concept attributed to a vector over large periods of time could create a relation between accretion and vector that would be totally real at what we naively call a magickal level and yet utterly invisible.

A herbalist whom I respect very much says of the plant Iris that it is a facilitator of liver function which is the ‘the house of the ethereal soul or deep unconscious connecting principle’. Is this actually true? What do all these terms really mean? Does it make sense to ask if this is true? If we do not allow for something like the formation of contingent accretions then we would need a kind of spiritual objectivity/better understanding of the way the body interacts with the deep mind to be able to assess this statement. They add further that Iris as meaning the Goddess who used rainbows as bridges between the worlds is linked to the plant for precisely this reason i.e. that soul principle of the liver connects to the deep unconscious, Iris the plant is this bridge. The rich conceptual (accretive) attachment to the vector (the plant we call Iris) may all be metaphor that hints at actual processes.

However if the concept is not inert then there may be a more complicated feedback system going here. These principles of ethereal/unconscious connection through the liver could themselves be accretive structures projected onto a certain occult understanding of the body; embedded in a tradition such structures could function in an autonomous and real manner, literally forging the connection to the unconscious in the liver by the projection. A process of reifying accretive structures over the body vector, feeding back into the body through the pneuminous. The plant contains let us say some real physiological liver action, the vector of this healing action has accreted to it: the Goddess, the messenger, the rainbow bridge. The active pneuminous level of conceptual reality is plugged into the plant vector and its liver action. The magickal associations, the connections to the Goddess (herself and accretion) are (unless a kind of spiritual realism were true) totally contingent yet equally they have been there so long that it becomes hard to tell where vector stops and concept begins.

Of course this is speculation, yet equally that we live in a web of such deep historically constructed vector-accretion webs is only what is entailed by accepting the most rational version of magickal actuality.

 

The umbratic is a curious intersection of different ideas. It is necessary and unnecessary. Its necessity is derived from the fact the idea cannot be removed. It’s lack of necessity from the fact it is technically not needed.

What is it? The umbratic is the idea of the unseen. It is the incoherent phantasy of being outside of perception. It is the wood where no one is watching or listening. The idea emerges out of sceptical thought that attempts to answer the question: is being that is perceived identical to being that is not perceived? The resultant inability to answer this question leaves the agnostic disjunctive appearance over the answer: we cannot say if there is a difference or not. The phenomena that point to there being a difference are again the occult ones. The point being that in synchronistic/magickal phenomena reality has shifted somehow outside of our perceptual sphere -we mean this specifically to the exclusion of the manifestation of spirits/immediately visible/audible phenomena (these invoke different kinds of concepts). That is, we do not see the mechanism by which magick/synchronicity has occurred. There is simply an uncanny rearrangement of things that has the appearance of some kind of agency being involved. This appearance is suggestive of a radical reality rearrangement that was only possible outside of perception, hence the invocation of the umbratic as a space in which the rearrangement was possible. Of course this doesn’t entail that magick/synchronicity could not still be functional in a metaphysical sense without umbratic rearrangement. Such possibilities exist as attractor models: the reality alteration is brought about metaphysically in some way by bringing certain things towards the protagonist without literal finger clicking alteration (such models also entail accretive type entities). However, the fact that the sudden alteration model exists is enough to give the umbratic life.

One can think on the impossibility of the umbratic, on how a space that isn’t perceived is not possible, on how there maybe always something there to detect, to perceive. But the impossibility of the umbratic is not enough to defeat it. It is a strongly incoherent concept that thrives on that impossible sensation of attempting to think what it is to imagine a space that is not being perceived. From here it derives a lot of its power.

The umbratic is related to the thing in itself. It is similar to a perfect scientific object. Something without any observer bias. This is part of its phantasy. But all prostheses act with our consciousness, there are no reports back from the umbratic.

We can try to do away with it. In the pneuminous theory we can imagine that there is only the pneuma, only the conceptual stuff. The umbratic, as mentioned, becomes unnecessary. But the appearance of the beyond the pneuma, beyond the vector field is still there, the phantasy of the outside, the absolute beyond the human security system. So a pure idealism always generates the idea of its beyond which it can never ascertain the validity of.

The umbratic gives the idea of structure. In the Tractatus this is how it is often mentioned. This association is related to the pure idealist issue. The appearance of the idea that there must be something behind the image invokes the notion that this part is what does the holding together. This is reinforced by the way in which the pneuminous level of concepts seems so easily detachable from the vectors. The pneuminous accretions can be unbound from the vectors and clearly perceived in the mind (a field of pure pneuma).

Does this mean the vector field and the umbratic are the same thing? No. Because it is possible to catch a kind of glimpse of the vector field. Phenomenological stripping down achieves something like this. But the vector field is still perceived being. It is like being without any accretions attached, or at least as best as we can achieve. However we can never be sure that there are not inbuilt structuring forces that mean the vector field itself is perceived as a limit, that is there is some kind of Kantian aesthetic holding things together even at this level.

The umbratic is darkness, literally. Darkness is where we cannot perceive so again the notion of the unperceived reemerges. This creates the curious identity between the space behind you and the space in the shadows. Seeing the shadow is the closest one can get to perceiving the umbratic. Of course a certain aspect of the shadow accretion means that it is totalised, that we simply understand it. But the ontological shadow is different from this. The ontological shadow reveals darkness to be the space in which the regular accretions of that shadow space are more prone to being taken over by different ones. That is, the umbratic is presupposed to be a structuring power that lies beneath the vector field. The accretions, the concepts, plug into the vectors, this unity makes our world of things. But the accretions exist unbound also and operate on their own unbidden by our conscious minds. The accretion has the power under rare circumstance to alter the umbratic. To do this is must alter an existing vector-accretion arrangement. In perception as it is happening, the feedback of the realness of the world enables the perpetuity of the solidity itself. But outside of perception it is different, outside the accretions imprinted on the vectors are in some sense still there, yet immediately there is a loosening. This loosening is what makes magick/synchronicity possible. This loosening happens in the darkness because ontologically the lack of perceptual ability facilitates the loosening of the solidity and interference from rogue accretions.

There is power in the shadow.

 

  1. Manifestationism
  2. Incoherence
  3. Phantasy
  4. Pneuma
  5. Accretive theory itself
  6. Design a god.
  7. Significance/Insignificance
  8. Designation
  9. Vector theory
  10. The Umbratic
  11. The Double
  12. The zone
  13. The numbers/the system
  14. NARP

How does process philosophy fit with the accretive theory? Is the obvious necessity of ‘meaning as use’ equivalent in force to the notion that existence is necessarily process? Are these two in some sense the same? The notion of ‘meaning as use’ means that we can understand the meaning of a word by looking at the social situation in which it is used. That is, we should not look for an object that the word points towards, rather to the general rules in which it is possible for the word to be cogent. In this way objects which do not conform to ideal images of objects can easily be capable of having the names of such objects applied to them. The ashtray that is the empty beer can in the context of ‘pass the ashtray’ not be ‘really’ an empty beer can, it just is the ashtray. This does not mean there is always such flexibility, some words may have fairly strict rules the transgression of which means the application is simply ‘wrong’ -though wrong of course is also a use term. As noted elsewhere, the issue of the perpetuation of metaphysics is not something Wittgenstein can actually stop since it is often not possible to tell when a word has been deterritorialized to the point where it definitively lacks meaning. The phantom of meaning is indistinguishable from an originary meaning.

Nevertheless no matter how convoluted the pathways become, meaning continually emits from its usage. It is a secondary effect of language that produces the accretion, or ideality. In the strong sense of accretion as chaos magickal entity, the designated object as actually real. Magickal practices are often predicated on the ability of a word or symbol to uniquely pick out an individual or event. Designation in the strongest metaphysical sense is necessary for this to be the case. Wittgenstein would be totally correct if it were not for the appearance of magick. The use term though, generates the accretion. The current ideal version of a given kind of object sticks to the word. Thus we have two essences, the false essence of the accretion as word/object and the real essence of the primordial use relation. Not all words generate this duality but many -especially visually possible- words do.

What of the notion of process? Does this have the same status as usage? It seems there is a relation insofar as both offer a kind of ground of necessity. To deny process is to deny time. However the two issues cannot be conflated as identical, they are not. Meaning as process would still lapse into a naivety of things existing without conceptuality. Process means that being exists in flux. Usage as meaning recognizes this by allowing open the horizon for the extension of the remit of a given concept.

In this sense accretion is the enemy of process. This is basically true and yet it points to importance of a phenomenology of magick that cannot be denied. Designation and magick go together; this is the phantasy of the words reach out to touch the object -which in magick is literally true. Accretion means that there is a time resistant dimension (the pneuminous), where the accretions of pneuma (conceptuality) dwell. The accretive flickering image is not of a thing in time, it is of an ideal abstraction. Process largely happens too slow for us to perceive it directly. We necessarily see fixed accretions and can only understand flow as a necessity. This kind of claim is disputable. Goethe for instance claimed to have been able to retrain his mind to perceive process directly in certain ways (e.g. plants) and even claimed this possibility was available to all. Even so his method was predicated on being able to perceive the phenomena from start to finish in order that one might replay the segments to the mind to reveal the a temporal ideal unity (or entelechy as he called it). This though does nothing to undermine accretive theory, indeed it is largely grist to its mill. Goethe successful accreted the extracted plant image into the atemporal perception he achieved. His phenomena certainly would be attached to the vectors (the object we attach the concept plant to -see vector theory elsewhere on the site) but they are still just another form of pneuminous accretion. The Goethean entelechy recreates time and escapes it simultaneously. Goethe extracts time only make a small passage of time (the plant entelechy) abstract. His accretion is a temporal enemy in disguise.

The possibility of magick though means the picture is much more complicated. For if the use relation generate  accretions which exist of necessity (and let us say they do exist) then there exist feedback loops from the accretive structures to the vector field (and beyond). That is, the accretions will be feeding back into reality, not just under ritual conditions but under any conditions. That is, as the accretions are not outside of all that is but simply a part of it, process cannot be considered a pure truth that we should strive towards as process itself will be necessarly shot through a temporal accretive structures that persistently attempt staunch the flow.

Pneuma is a transcendental conceptual substance employed in the theory of (chaos) magickal actuality. As such all things as we see in them in our understanding of them as things are pneuminous accretions. We as a being are a pneuminous accretion ourselves. This is very similar to a kind of idealism certainly, autonomous idealism one might call it. The way in which pneuma as a concept attaches to regions of the vector field has been relatively well covered before, however what has received insufficient treatment is the manner in which space-in-general exists.

In a sense there is no additional problem to solve here. Space is a use word that has become reified to some extent to attempt to mean the spatial framework in which we exist. Any modern conception of space must take into account our awareness of the moving nature of the planet. This is where difficulties creep in. This is a phenomenological account but a phenomenology does not exist in a vacuum. As Heidegger observed, phenomenology is deeply entwined with hermeneutics. Different people have different levels of scientific understanding altering their interpretation of what is in different ways. The implications of relativity are readily processed by some and totally lost on others. What I would say is that the comprehension of the mobility of the planet is a relatively well accepted and comprehended idea, even if this comprehension is somewhat incoherent upon reflection.

This in a sense is all we need to proceed. That is, if we can comprehend the mobility of the planet then we can encounter the difficulty of trying to conceive of a place as somehow occupying the same space as we can know that the whole system has actually moved -is continuously moving. Of course on a level of ordinary language ‘occupying the same space’ can just mean that a thing is in the place that it was before. But this is not the thought we wish to think. When we try to think the question as to whether or not this thing is in the same place in the framework of space then we can know by the mobility of the planet that in some sense this cannot be the case.

However pneuminous theory would in a sense counter this exact confusion. Whilst pneuminous theory is there to account for magickal phenomena it necessarily must equally say what is going on in regular reality. This is usually characterised by the feedback system in the featured image. That is, when we have extracted an idea from the vector field, we tend to form an ideal version of it. This pneuminous ideality, which unlike in magick, largely fits the vector, is applied back onto the vector, which in turn, by the logic in which magick alters an inappropriate vector, has the possibility of altering the appropriate vector to be closer to the ideality. The plant becomes more like our idea of the plant and so on. In this case we are talking about space. The vector for the concept of space in this manner is the extended nature of everything conceived as not being understood as space -the bracketing off of the concept as best as we are able. It is this nature that makes the grammar of space possible. This means the vector that facilitates space has accreted onto it the space accretion, or in other words an active ideality of space. As per the nature of the feedback mechanism, the pneuminous ideality of space makes space more like our conception of space.

The phenomenological ideality of a spatial world that seems like it can contain notions like ‘in the same space’ actually can. This is possible because the pneuminous ideality is attached to the vector field but it is not the vector field. In the pneuminous accretive world this place is not moving through space because the deep accretive structure is not telling us that, the vector does not take that concept. The deep accretive concept applied to the vector field speaks of stability. No one is denying physics but in the pneuma the whole world may exist in this ideality. This place here, actually is this place here, the mobility of the planet, even at our current levels of recognition is a minimal interference to this accretive power. When we think the problem of the moving planet we try to disturb the pneuminous ideal spatiality. We feel the alarming dissonance between the two and for sure this indicates that physics makes an impact upon this accretive structure and maybe in time will alter it. Our spatial accretion is an overlay but it is not purely phenomenal, it exists in its own right as magickal feedback entity attempting to render the underlying vector more like itself. We live, not in the vector, but in the accretion.