It is long postulated in this work that the existence of certain kinds of beings (down the corridor) is in fact far more similar to the existence of the beings we ordinarily encounter than it would seem. We are wont to believe that ourselves as real selves wander around, maybe damaged but essentially whole.
There are two versions of the existence of spirits i) tells us there is either one or many extra dimensional realms in which these beings reside and visit us or be summoned by us and ii) in which the beings are generated by ourselves.
The empirical evidence -such as it is- weighs against (i) insofar as the there is little or no harmony between the various descriptions of spirit worlds. It is of course still a phantasy-manifestation and as such unremoveable and suddenly what I sought to write on takes a different turn.
There seems to be a problem there insofar the whole enterprise (the Tractatus) is predicated on the notion that certain experiences supply the criteria for radical doubt to be possible -reasonable- yet now from working within the space opened by the legitimacy of the doubt -the phantasy- we uncover another phantasy: that of the fixed spirit world with its own hierarchies etc. Furthermore down the line of this madness the multiple descriptions could still not be the result of our forming these worlds but rather of their active external to ourselves existence and severe multiplicity -the multiple descriptions in fact adhere to multiple worlds.
It is true of course that this phantasy will like the one we describe persist as a nagging part. Yet the meaning of the reality accretion currently in play is one that marginalises occult phenomena generally. We adhere to the notion of criteria as necessary to make the doubt reasonable. The criteria for the fixed spirit world are more difficult precisely because they need to invoke wilder and wilder pictures to maintain their sense. No one is pretending what we are trying to say is acceptable to many hard headed materialists -who will invoke the coincidence on the basis of an a priori spatio temporal framework- but obviously I think its fairly reasonable and that a relativistic description a la khaos magick is what is disclosed, that is the previous model for the phenomena -the fixed spirit world of beings- no longer serves as adequate criteria for the phenomena, but if there is still a remainder when rational materialism has done it’s best then this does not reinvoke the fixed model but rather brings into play an essentially Kantian reversal. We constitute the entities rather than their having an independent existence. But this of course opens up the umbratic speculation of the unconscious, but that’s for another day.