In Graham Harman’s work a manifestation is assumed. This is the manifestation of a spatio-temporality extending beyond a monadic immanent field. This of course is a very reasonable manifestation, it is the solid world manifestation. But it isn’t the purpose of this work to describe the solid world manifestation, here we are concerned with something else. Yet Harman’s work contains something interesting that we wish to connect with. I’m not sure where we are going here, I’m going to write and see what accretions we can connect to.
Harman uses a sensuous exterior encrusted onto a dark inner real object. I have a problem with this I cannot articulate properly, and then I wonder if I really do have a problem with it because otherwise surely I would be able to articulate it. I’m concerned about calling the interior the ‘real object’. My equivalent of such an object would be the ‘umbra’. My umbra has pneuma welded to it. The pneuma is the interpreted everything whilst the tentative sub-pneuma, the cthonic is the manifestation of uninterpreted being. This still not the same as the umbratic which necessarily hides.
This is possibly a difference, for whilst the perception of an object certainly entails its incoherent wholeness, the missing profiles have actually returned to the umbratic. It is the immanent pneuminosity of being that suggests the continuing presence beyond it and the anomalous phenomena that suggests that this field may be just that. So if Harman wants his mysterious beings to persist in spatio-temporality then surely something like his picture obtains. Whether or not his vicarious causation is cogent is another matter. This would turn on whether there was enough of an identity between intentionality (sincerity) from this kind of being (an aware one) and a putative inanimate one. I’m not convinced this holds but in a sense this can only be an inclination. If I say that I at least have a choice in intentional structures this only says that, thus something else has no choice in intentional structure, that doesn’t make it not an intentional relation. in a Husserlian sense though I think it is different. My weighing down upon my chair and thus to the ground is something that I could constitute phenomenologically, but the weighing down is not in itself an intentional act.
Pneuma is a phenomenological term for a substantialised information as a condition for bringing about magickal relations. Its ability to tap the umbratic renders connections that cross spatio temporal borders. How pneuma came about is not something we can answer. Pneuma is not necessarily aware, it can be made so (by talking to a rock eg) but its informational status does not entail its self awareness.
In both these philosophies (mine and Harman’s) there is a desire to give objects back a certain reality. In some sense I am indulging in an undermining activity here by rendering the informational world as a pneuminous layer to an umbratic noumena but whole object also reemerges in a special way. Down the magickal corridor I cannot see how the object can persist without the label (if the label is doing something to it) i.e. if magick obtains then the thing is literally gathered by the word: it is a golf ball. Primordially the relation is use, in this instance there is no-thing. Only in the naming relation does what is known as present-to-hand appear. After this fact (use) the accretion forms, the image, the theoretical object, the a posteriori Platonic form. Yet because information is substantial, the information can persist outside of the immanent field, embedded in the umbra, in this sense the object persists for me, it is not a contingent x but the label ‘golf ball’, the sound itself, the letters, the gemetria is embedded in it through the accretive layers of pneuma. Granny’s special cup, really is Granny’s special cup even to other beings, this trace is still in there as accretion.
To reiterate as I always must. This is not to say this is how things are. This is how things are if you accept a magickal ontology spill out of its home.