A manifestation that re-emerges constantly is that of energy. This kind of notion has obviously been with us for a long time, prana, chi, orgone, vital force, being some examples. The work here has not used this notion believing that information is sufficient to rid ourselves of this idea. This might still be right, yet it seems there must be some kind of acknowledgement of this issue (as a manifestation). The reason we have not employed it is because calling it energy is always a kind of explanation for various phenomena which conveniently maps along various axes e.g. ghosts and living creatures would be powered by the same force. It remains a supposition to then say that there must be an energy that takes these different forms (an undermining strategy in Harman’s language). The problem is at least better phenomenologically posed if we say that the phenomena are only information (pneuma), and then adjust what information must necessarily be in order for this to be the case. This has the advantage of starting with something we can know, i.e. that we see the floating mist as ghost, and as such imbue it with a person like quality. In the ghostly instance the pneuma that is commonly attached to umbra (we call this unity a human being) becomes uncoupled from it and persists to a lesser or greater degree. We do not say how this comes about merely that if such a phenomenon is taken as obtaining, then this is the most we can say it is and when we stray to energy theory we have gone into speculation. The problem that persists is the problem of intensity. This issue regards (amongst others) the notion of why one sigil is magickal and another is not. Certainly the language of energy is employed in this wise, people talk about ‘charging’ symbols. We can say ‘but this is an accretion, and the magickal act is the act of forcing accretions together’ but the we must ask ‘but how is this done?’
Accepted, the willing subject is also an accretion whose coming into being as willing subject is born out of umbratic depths (umbra suggests pneuma, but does not control it). In either instance a perception of something growing in power is a pneuminous one: I am overpowered by the perceived force of the phenomenon or I seek to give power to the phenomenon, in other words I strive to look at it as if it were powerful. Force comes from the umbratic suggestion or the controlled pneuma. Energy (in this sense of magickal energy) is certainly an accretion, but it seems from my rumination I am still unable to give it the necessity it sometimes seems to beg. A feeling of increasing energy is still pneuminous, it is exactly that information and whether I seem to manipulate this increase, or have it imposed upon me I am still within a pneuminous frame and have no recourse to an extra ‘energy’ other than as language game employed as an explanation for the phenomenon.
Let us be clear, there are intractable mysteries here (indeed the transcendental mystery has been elsewhere in here posited as an ontological category) whose description we have by no means scratched. The pneuminous accretion that we call ourselves is one of the central issues here, for from this curious accretion emanates desire, or at least the desire accretion is necessarily attached to it (to the extent that it has the manifestation of an umratic suggestion). The ability to weave accretions together is the essence of anything we call creative. Whether a satisfactory disclosure of this beings inception will occur, it is not possible to tell. For now let us note the being of energy still as a distracting force until some greater argument compels us to better reconsider the matter.