An accretion is stuck together concepts. As time passes more and more stick together. They do not fade, they just become deeper in the accretion. This occurs in the relation between a kind of organism capable of ascribing conceptuality to a region of what we encounter (on any horizon). This is the notion of the vector field. Any region that we encounter that we are capable of ascribing a concept to is necessarily part of the vector field. The vector field is a transcendental field that we must presuppose insofar as there is some x, some region of this field that we have isolated as an organism and now call a specific name. It takes its name vector from its ability to play host to concepts which latch onto it. When we, the accreting organism, start to use a region of it (a stone, a stick) we begin to double the region in our minds. The doubling happens strongly in visual aspects but can happen in others. The double is the pure conceptual (pneuminous) form of the accretion. Concepts are in us and in the vector region. There is a literal connection between them. This is the linkage by which synchronicitous phenomena may occur.

To us it seems that we stick concepts together or we can observe how this happened. There might be a region of the vector field called a plate. ‘Plate’ is literally in these regions. One plate may be the last surviving piece of an old family set of crockery. Its presence is tinged with melancholy, evoking all manner of childhood images. These sensations are not simply my memories, they are in the vector region. The totality of the plate as we speak about it is the vector field region that fulfils the criteria for being that plate and the inhabiting concept ‘that childhood plate’.  I did not intentionally stick these complicated memories onto the plate, they just stuck there by the ways of the mind. These ways are not just a mystery, psychology understands much about how memories form. Emotions e.g. are strong binders of concepts to vector regions -events, things, places. I can however use the sheer force of my will to attach a concept to a region. I might get a stick and say, ‘this is a stick of water’ whatever I might mean by that. Then I could just from a forced habit stick together various images and ideas of water to this stick. After a while I will not forget and the stick will be ‘the water stick’.

Again, why do we insist on placing the concepts in the objects? We do not necessarily say this is the case. What we do say is that, if someone believes in synchronicity and/or many other similar phenomena, indeed every time anyone gives a small amount of pondering credence to such possibilities, then they must accept that concepts reside in vectors in something like the way described. This pondering is the flickering of the agnostic disjunction which we engage in all the time. Solid world or fluid world, concept discrete in mind or concept in vector. If we seriously believe in the strangeness of a synchronicitous phenomenon -and do not secretly just think of it as a coincidence. If we think this thought through then we find that conceptuality must be the culprit, a conceptuality that can act upon the seemingly solid and insert itself in way that seems radically at odds with our everyday experience.

But the accretive notion needs some clarification here. It does not seem clear as to whether the accretion refers to the fact that the concept sticks to the vector or that the concepts stick to one another. In a sense it is both, but really the way in which the concept sticks to the vector is less about the accretion process and more about the metaphysics of how the relation between accretion and vector region must be.

It is more sensible to say that once a concept is attached to a vector region, then such regions will inevitably begin to accrete. Accretion as described here occurs on the particular level of the thing. Clearly most experiences we have are unremarkable, most things that pass through our hands not worthy of particular note. All these unremarkable happenings leave a trace, but the trace is minute. But some things endure, have significance. These things or places or even times are personal accretions. This is not to say that simply because they are personal, the connections are purely in the subject. No, in this instance still, conceptuality can be said to dwell in the vector region. But now the failure seems to be in the word conceptual which conveys something too narrow. What we try to intimate is a broad sense of ideas that can be conveyed. Hence emotions too are a form of concept in this sense. If we stay with the solitary plate, that last survivor of a family set of crockery from years ago, we would say here that the vector contains not only the plateness but all that history of its usages. Much of this historical pneuma will be nothing, but some of it will be highly charged, imprinted into the vector, accreted to the plate concept all of which goes to make it ‘that plate’. As an interesting aside, this kind of metaphysic deals neatly with designation problems. The idea of that plate uniquely refers to ‘that plate’ for the idea and the plate are in a sense one and the same thing. Remember we do not see the vector, we only see the plate (the concept). The idea of the plate and the plate are the same entity -which is the accretion of pneuma.

Accretions though necessarily occur beyond a personal level. There is also the general plate concept. This is a non-personal accretion that exists unbound to any particular plate and simultaneously bound to all of them. The general plate accretion exists out there in the pneuma. It is literally a massive accretion of all plate related conceptuality. It is formed by humans but not reliant on them for its continuing existence. This character of being accreted by humans and yet autonomous from them is a key feature of the accretion. It is this autonomy, coupled with their ability to alter the real, that brings about the peculiar effects known as synchronicity.

I am haunted by this theory. I can see there is no relinquishing it. It may mutate over time but it remains basically the same. Like so many others have done, the same idea is gone over and over. Hence I ask myself once more what is an accretion? And why did I need this idea?

The notion is one of something sticking together, something building up. There is not a loss over time, there is just steady accretion of something. What is the something? This is the substance I have called ‘pneuma’ but this is just a word chosen for ‘conceptuality’. I have previously used the term ‘information’ yet abandoned that as the Shannon definition makes the use of this word confusing. Accretions of pneuma are necessarily conceptual.

Conceptuality sticks together. This is a description of what occurs. We, whatever we can be successfully be described as being, are something that can stick concepts together, we can accrete pneuma at will. We can if we choose, draw a random scribble, learn that scribble, name that scribble and ascribe a meaning to it. In doing so we would have an accretion. That accretion was created at a certain time, on a certain date. Both of these pieces of information are themselves part of a wider accretive network. They are our interfaces into temporality and they have a certain specificity. This specificity would apply to the creation of this symbol and its meaning. Though everyone had forgotten it, it would still be necessarily true of it. The mood we were in when we drew the scribble necessarily would alter the nature of it and equally have accreted to it -psychoanalysis might tell us the scribble itself holds further secrets.

There are two choices regarding such matters. One is that, even though such connections are necessarily true in a certain sense, they are not necessarily actually attached to the object (in this case the scribble). The other is that they are. 

That conceptuality is actually attached to a thing, or to a symbol or sound is a notion that we flirt with all the time, yet when pushed we deny it. I sometimes refer to the two choices as soft and hard accretive theory. The soft version is exactly the recognition that our various particulars, either physical, mental, temporal (things, ideas, events) can be thought of as having certain other concepts attached to them. This in no way suggests the concept is in the ‘out there’ and is just the simple recognition that the theory is one more description of memory. The hard version though says that the concept is accreted to the thing (whatever that is). This is a much stronger claim. The question here is ‘why on earth would you want to make such a claim?’

The answer to this turns, at least originally on the notion of synchronicity. The argument goes roughly like this. The phenomenon of synchronicity is very powerful. It gives the appearance of connections occurring in existence that regular existence would not seem to permit. Psychology and statistics give us reasons to deny that anything strange actually happened in the experience. Yet if something strange had actually happened, this is what it would have looked like. If something strange had occurred, this would also mean reality in general was a lot stranger than it seems to be. To deny that this is the case, the statistical and psychological perspectives must say that reality conforms to the everyday solidity that we ascribe to it. Yet the synchronicity is the prima facie evidence against this being the case. In order to deny it they must presuppose the ontology they work with is true and hence beg the question. This does not prove the strange version is true, but it does mean that its possibility is untouched by the psychological/statistical explanations.

What has this got to do with conceptuality being accreted? It turns out everything. Synchronicities are of course conceptual. They are connections between concepts that occur in ridiculous ways. Whether it’s a recurring 47, 23, 11:11 or a series of connections involving the star Deneb it doesn’t really matter. These curious lines of a temporal connection are between concepts. This means, unless the whole thing is predetermined in a harmonious way, the concepts must be functioning in some sense autonomous to ourselves (and yet connected). Now of course our regular experience of the mind can have some sense of this. Ideas just pop into our minds, this is perfectly reasonable. This theory however means that the action of concepts under certain circumstances is to reverse the ordinary flow of play. That is, rather than concepts emitting from our engagement with ‘reality’, under certain circumstances, concepts can bend it in ways we simply cannot understand.

Pause one second here and understand that by this we do not say that this is the case, only that this is the case if you believe that the synchronicity is something actually strange. But if we do accept the strangeness we need the accretion. The concept needs to be meaningfully externalised from the subject and yet simultaneously plugged into it. The feedback of the subject’s interaction with the concept continues to accrete the concept as an entity. This is very similar to the Jungian notion of archetypes except that there is no sense that the accretions are fixed and finished nor that there is any particular difference in kind between an archetype and any other accretion. The archetypal accretions may be of a particularly hoary nature but they are not of any different pneuminous kind per se.

In the event of synchronicity, the phenomenon suggests the alteration of reality by the accretion being attached to two different spatio-temporal positions. That is, the accretion is acting autonomously. This does not entail it acts with sense or meaning, only that it acts outside of the control of a subject. So if I am not deluded and a certain number is actually appearing with increased regularity in my experience then the number is actually doing this. I am of course attached to that number and no doubt supplying a kind of feedback to the system i.e. the importance I ascribe to the number will be literally accreted to it.

You will spot here a kind of nonsense. The ‘importance of the number’ will be accreted to it. Do I actually mean this? Yes, I do. This importance is itself an accretion. We cannot retreat at this point. If conceptuality is capable of this kind of effect we are in a utterly strange realm in which, even though of course we can concede that importance emits from our realm, it can escape into its own autonomy. The autonomy of such concepts, indeed of all concepts is totally incoherent but this does not stop it being the case. The accretions are not coherent. They are -if they are at all, and yet we dice with them at every superstition we idly engage in- incoherent amalgamations of our endlessly proliferating conceptual usage. The madness, the incoherence cannot be retreated from. The strange becomes the the true in this flickering world of manifestations (alternate ontologies).

 

As a further gesture of goodwill for the times, we have decided to release all the CEO publications as free PDF downloads.

Tracatatus Pneumatologico Philosophicus

Exploration into the phenomenological implications of a chaos magickal ontology

Parasol 3

The latest issue on Magick and Philosophy featuring a heavily CCRU inspired contingent as well as other

Parasol 2

A series of very novel essays/fictional pieces and poems on the work of Wilhelm Reich.

Parasol 1

A mixture of essays on ontological neurosis and occult speculation.

first volume of the CEO posts.

Take care of yourselves

Graham

As a gift of reading to you all in these troubled times here at the CEO  we have decided to  release it as a free PDF.

Massive thanks go to all the writers, there is some incredible work in there.

Hope you all enjoy.

best

Graham

PS

The very attractive print version will still be available later in the year, hopefully some of you can still buy a copy so we can continue to support this kind of wonderful work.

Paweł Markiewicz is author of poesy as well as of thinkful flash fiction and essays. Pawel was winner of a 2019 poetry competition in Ybbs, Austria, winning second place.

 

I am standing before a cute mirror, therethrough looking, and I see there Prometheus, his torches with fires, a weird-like ash, a poetical comet as well as the words >youthhood of studies< in a golden frame. I want currently to frame my thoughts barely (smell but excellent!). Prometheus is a handler of the politics of golden habits. He epitomizes the politics for the sake of the neediest. His three torches denote three sorts of human, namely the needy (and the homeless), the old and ill (and the captives and freedmen as forensic diseased (themis-like = themis-soulswards). These squads of people should be special, provided by each country. All and sundry ill, indigent and old would have a claim to the lump of money of EUR 2020 net per month. The sums correspond a year, thus in year 2021 the money will obtain EUR 2021. It should become a sacred duty of each land. The legislation, that is able to regulate this, would be called a golden law. Forwhy does it seem to be so divine? The torches withal flames are however untouchable (Stop! Danger. Do not touch!). One shall never bicker with the fire. Prometheus carries with oneself a horseshoe (with the number 50, so 50 Euro as necessary wage floor and statutory minimum wage per hour of work. Thus it must rule in each land). The other politics, a contrario too, is called the politics of charm-like ashes.

Herein any perpetual principles are not directed, one can touch and pug jet the ash (with a dreamy water from dream-like starlet from muses such a metaphor of the being of philosophy). A perfect politician must become the man. The tender-blissful human-becoming of the statesman eminently fulfills four kinds of ways, to wit:

1. Devout thinker – man – politician of goodliness

2. Savant – human – politician of generosity – at me it has happened during my study. I would be a good polly (Australian English)

3. Philosopher – person – pollie (New Zealand English) of atrabiliousness. I would be an aspirant of the ontology after my exam in juridical philosophy.

4. Poet – individual (mensch in Yiddish) – politico of good-heartedness

It is the meekest (the most blissfully, the most propitiously) and the most Apollonianly to become a poet. The poet-like politician would be the best contender. My first poesy were poems, namely: the sorrowful, which brung me a comet 1998, once many a comet dust prettified thereof my pneuma with rain of mays a of dreamy heavenly mermaidling.

My lovely houndlet-doggy as PRECEPTOR teaching:

terethrough = thereby

weird-like = charm-like

youthhood = adolescence

forwhy = why

withal = with

goodliness = grace

atrabiliousness = melancholy