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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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I don’t know what’s going on with any of it any more. That’s not to say I ever did, but somehow it all seems maybe more pointless, I’m not sure. Purpose may be what’s missing, but what is purpose? Is it not just a kind of ego desire for someone to read and take note? Take note for what? Creativity is its own end to a point. There is a sense of wanting to have the cake and eat it. That is on the one hand, it is so clear that by an large the agent/accretive theory is generally (give or take an ontology here and there) correct, so I am nothing but an agent for certain informational powers that act through me (we all are). In this sense I cannot author anything as it, in the sense of the old CEO term NARP, I am just a regional processor. On the other hand getting the central accretion of self to understand this such that it can act without desire to have the sensation of production or failure is difficult.

Philip K Dick has a theory of time moving backwards communicating from the future. He manages to crowbar a teleology into this that I am less sure of, however the backward flow of time has some sense of truth about it. There is a Landian flavour to it, though the Landian version is more sinister. In Dick’s it is the holy spirit that is the backward time flow. This backwards time flow is perpetual and may be tuned into; we experience this as ESP etc.

Like myself Dick talks in terms of a pure informational substance that interacts with a kind of material reality. Weirdly like myself, Dick also talks of accretions, a term I thought was singular to myself. He may not mean exactly the same thing but the coincidence of terms is clearly synchronicitous and the usage similar. The backwards flow is clearly an ontological feature that I never particularly took into consideration, though I can see it makes a valid manifestation of possibility that could have agents adhering to it. In my terms, this would be a backwards projection of accretions from the future; why this would happen though is outside of the scope of my phenomenology. Dick must adhere (I think) to some sense of pneuminous interference with putative materiality. Either that or the information is all already present in our experience and it is simply our attuning awareness that perceives or does not perceive it.

Then there are numbers; it is also strange how Dick focusses on 2-3 74 as a thing. Surely he was aware of the whole 23 phenomenon -though there seems no mention of it. 74 is also highly significant as it suggests 47, the number that has been part of my own guiding thread. Indeed 74 is just as relevant in a sense as the two numbers form an oscillating pattern at the heart of base 10.

And then there are the bases, and how base 10 is a filter through which we see reality. Land knows this too an performed an unusual decoding that crosses the pneuminous-vector barrier with considerable potency (the numogram). An in the bases, in the arbitrary months and years and institutions we exisits. We exist in the pneuminous layers of conceptuality. This is the demiurge. Jehovah or Yahweh, an old Israelite war God sits smack in the centre of endless accretive layers of mad Godhood.

It might even want to be giving real reality, but all it can give its pneuminous accretive reflection. If magick is real and accretions can affect reality on a transcendental pivot, then the mad God is bending things to its image. The layers are all its allies, or most of them. The months are real as accretions, the letters are real as accretions because accretions are ontologically effective not simply psychologically passive.

What is the hyperqabalah? It is nothing but the desire to reaccrete the demiurge. To show it’s contingency and align it with the primal power of 23 and 47, whose numerical realities transcend base 10.

Joe Hoover is everywhwere. He is so omnipresent we cannot see him.

This is the second centre that closes down on itself and creates self consistent reality. I don’t know any way out as such on mass but I think one thing the occult type practices do is innure one to the power of the accretions. That is, the silencing of the mind and the raising of awareness.

But this is very very hard and has to be understood as a particular kind of liberation.

Do I mean all of this?

Maybe.

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What are zones? The concept is extensively explored here but can more succinctly explained as commonly being a modern region of some industrial/office nature that has been abandoned and that now presents an uncanny appearance. Brief more detail would be to say that the withdrawl of the concepts imprinted upon the region (e.g. previously multi-storey carpark) leave a kind of vacuum into which rushes the otherworldly manifestation.

With this in mind I want to consider an experience I have had in experimenting with a kind of phenomenological play. In reading about the Buddhist concept of sunyata I may well have misunderstood it, nevertheless what I took from the concept at the time was the notion of emptiness and how this emptiness seemed to tally well with the notion of removing the pneuminous accretions from the vector field. So observing the world with a certain kind of passivity towards the conceptual overlays, I found that things looked exactly the same and yet different. There is no other way to describe it as such, precisely because it was an experience that does not easily fit into the regular currency of linguistic conveyance (though it is recognisable in the buddhist literature). To not see things under the auspice of concepts (insofar as this was possible, it can argued it was only a layer or so) did not alter the spatial arrangement or appearance of things and yet they did look different. There were things there, the world was there and yet they were in a sense not comprehended, or least not in the same way*.

This emptiness is slightly beside the point, but only slightly. The experiment in stripping concepts away created this unusual effect with urban areas, but it was not uncanny, it was more just empty. However when the same concept stripping effect was applied to more natural areas I found that they flickered in and out of a much more otherworldly fairyland (not in twee sense) like appearance of nature, not unlike the kinds of descriptions found of nature in the works of Arthur Machen or Algernon Blackwood.

We can speculatively attribute this to the conceptual removal of more recent not so consciously experienced perceptions of natural scenes (woodland in this case largely) that render the natural safe and rationally comprehended. In the UK there are no dangerous wild animals as such, so even this level of threat is not there to perturb consciousness. It does not seem unreasonable from here to think that if my phenomenological epoche (of a sort) were removing some levels others might be disclosed. In the case of nature, unlike the modern houses and roads, because the perception runs deeper in the organism in a mytho-poetic way, the removal of a certain pneuminous level disclosed nature in this way I have described as being similar to the that disclosed by the blackwood/machen machine. To be clear, I do not mean I saw any entities whatsoever, only that the trees etc acquired a sort of unearthly eerie nature, or at least had this nature more readily disclosed.

The zonetology theory says that the removal of a conceptual layer facilitates the uncanny appearance of the zone. This is what happens in the dereliction of places. This is faciliated not simply by conceptual removal on its own but rather alteration in the vector region that intimates to the observer that the region is derelict. This may be perpetual emptiness, dark windows, rubbish accruing, being partially broken, boarded up, fenced off etc. The feedback from these signs transforms the region into a zonal phenomenon.

What is the connection of all this to Tolkein’s dark wasteland? Well,it is reasonably hypothesised that Tolkein derived Mordor from the coal mine and steel work riddled east midlands region of the England. The region was even named the black country owing to the layer of soot which covered the towns and landscape. It was a morass of black belching chimneys and burning furnaces. Thus the theory goes that Tolkein transposed this industrial landscape into the Lord of the Rings as Mordor.

If this is correct then it seems to me albeit through a natural power of imagination, that Tolkein performed an act not dissimilar to my own Sunyata like play. In my case, the natural world became like something that reminded me of a notion of a kind of primeval fairy land. In Tolkein’s case it seems possible that the industrial alteration of the landscape disturbed his perception of the regular world sufficiently, so that he was able to perceive it as wrought by some dark power.

This is clearly not exactly the same, and I write this only because these various things tied themselves together in my thoughts in some way that may be hard to recover. My act is of phenomenological play, whereas his (putative) act is one that has been imposed upon him. This being said, the feeling that united in me the two notions is their relation to fairy land like phenomena. Mordor is of course the home of goblins, dark wicked goblins, other frightful things and a dark lord. It is not dark and twisted trees (though there are some of these there I recall) but it is still a manifestation of dark fairyland, almost a hell related type place.

The point seems to suggest less that I successfully perceived concept free being, but rather than in doing so, like with the zonal phenomenon, I allowed other powers to rush in to fill the pneuminous layer I had removed. If the logic follows to Mordor, then in the perceptual alteration that steel works etc brought about upon the landscape, opened a space into which the archetype of this dark realm could step. That is, the disturbance which I effected deliberately was brought about via different means in the inception of Mordor.

Hence Mordor does have a kind of zonal genesis. The landscape was not abandoned directly but the particular combination of deathly/dark otherworldly indices served to facilitate a zone like transformation to the region. This idea in turn can be reflected back into zonetology in general, to question the notion of the removal of the accretions (in the instance of abandonment). This suggests the possibility that the transformation of these regions is more about vector alteration that brings about sudden conceptual (accretive) restructuring, and less about an absence that is filled. The zonal powers do rush to fill, but not from absence, rather from the disturbance that has been effected, either from the subject-Narp (what I did) or the vector (what Tolkein may have done.)

*Phenomenology epoche

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This Tooth is called Eris after the Goddess of Strife. It is Zirnstaai in the Hyperqabalah which is the feeder node for Jincdotec. Its tree is the poplar or aspen, animals are beavers and kingfishers.

It is strange and interesting how in the process of pulling out a philosophy, its twists and turns show themselves as it goes. It’s almost as if Hegel was right.

The reticulum as I have described it, is an interconnected series of fibres that connect beings together in endless a-spatial-temporal ways. What seems to be clearer now is that rather than a kind of in itself, the reticulum is the conceptual (pneuminous) in itself.

Whilst interlocking with this in some sense, the energetic levels can in a sense be considered separate from this. This seems to be the case because the energetic levels function outside or at least in a different relation to the accretions.

Herein does lie something of a paradox that we cannot intellectually untangle but that intimates that certain developments of awareness alter the relation between the central point of awareness and the accretive layers. It is paradoxical because accretions are concepts. We necessarily see the world with them. Yet the person who has achieved sunyata has in a sense removed the accretions from the vectors, and yet they can still function.

This must regard the energetic way in which the accretions are attached to the organism. When seamlessly attached in normal circumstances the organism uses energy to attach/maintain the accretions. This results in the positive feedback loop of magickal creation. In a sense, to see things as they are is to break the feedback loop. This returns the access to the object to its primordial use level and stops the formation of archetype and the process of archetype projection.

This too is clearly related to the two kinds of esoteric interaction, but more on that later.

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The point I was trying to articulate in the last post is closer to this. When then shaman travels to other worlds, these worlds may well be accretive formations of pneuma based on his environment. The spirits are the local animals etc. These worlds are real and can be travelled to. The point of pneuma as a theory is that the accretions once made are not simply accessible by one individual, they have autonomous existence. Nevertheless these shamanist upper and lower worlds are accreted to certain vectors in the shaman’s world. These worlds do no whisper sinister secrets or at least if they do, the shaman knows what to listen to and what to avoid. The point being there is wisdom and power that is beneficial to the community in these worlds.

Writers like Rickert and Kingsley identify presocratic thinkers like Parmenides as half shaman, half priest type figures. They represent a transitional stage that still has access to the other world, before Plato placed reason as the source of wisdom. Thought in this way, Parmenides did not think his writing up, he accessed his ideas from the other world, and, if we are to believe Kingsley, inaugurated the west itself through the ideas he accessed through visions. The connecting wisdom then became lost and we are now adrift (I am not commenting on the correctness or otherwise of this pronouncement).

The Lovecraftian connection is that the realm of strange shining cities and books of odd symbols is the same place the shaman and the presocratic priest/shaman accessed. The King in Yellow’s home is exactly such a world. The ‘weirdness’ of these worlds possibly comes from their (as stated) being accreted to ideas outside of religion. That is, their presentment as places of other dimensions or worlds that are simply absolutely other gives them a feel that no living hermeneutic category understands adequately (other than weird).

When the Gods are real, the Gods can manage these realms. When they are not, then alien forces appear. As the alien forces appear it becomes harder to access them as sources of wisdom, for they may appear as strange and terrible and sinister as Hastur himself.