Let us reconsider the matter in the endless process of reflection that is philosophy. Let us also introduce the term pneuminous interference to accrete around what was previously termed ‘synchronicity’. Pneuminous interference means the ability of the pneuma to interfere at the ordinary reality level to create the paranormal effect (like the omen/sign/message from existence). Let us also introduce the term ‘agnostic disjunction’ to mean those disjunctions that are generated with no reconciliation. The relevant one in this work has always been that the experience of putative pneuminous interference is either reconcilable as statistically possible (solid world) or forces the monad to accept an incoherent fluidity to being. The very nature of experience entails that one cannot overpower the other.
This phenomenon then has set up two primordial manifestations: solid world and fluid world. The notion of manifestations is very important. It sets the possibility of a metaphilosophy of disjunctive manifestations competing with each other pneuminously for accretive dominance. This accretive dominance can only be seen as the behaviour of the pneuma (it accretes) and not an active teleology. An active teleology would have to be dialectically fed back into the system. That is the accretion of teleology would be reapplied back to the pneuma itself as a further possible manifestation.
Pneuminous theory and manifestationism seem to be deeply tied together. Manifestationism just says there are many ways in which being shows itself. Not all of these entail pneuminosity. However from within pneuminosity manifestationism also applies. There is for instance the idea of an outside to the pneuminous, an inconceivable shadow part, incoherent yet endlessly remanifesting as a notion: the umbra.
It is from within pneuminosity that the manifestations become accretions competing for the territory (the picture described above). A decent question would be: how does the picture differ if you remove pneuminosity? Only on one side of the disjunction does pneuminosity apply, yet on the other there is still information. Arguably there is still something like pneuminosity, just in this instance it is limited to local subjects in a solid spatio-temporal existence and there is no pneuminous interference.
Part of the claim is I suppose that the disjunction is maybe not a decision but more of an experience. There may be an allegiance to the solid world but the alternative possibility is always there manifest to be repressed or not.
What is key is the first person experience as epistemologically generating some of these manifestations. Someone like Whitehead wants to remove the first person epistemological problems by making every event a point of view. This is fine but it ignores the manifestation problem and replaces it with speculative metaphysics. What must be acknowledged is that no mass scientific picture presupposing an continuous existence outside of first person perspective can adequately remove the epistemological baggage that comes with it, no matter how outrageous and ridiculous it might seem.
Unless mass science produces an outlook/philosophy that is not hostile to these manifestations, it will not be accepted because people can and do experience phenomena that make them doubt the continuous framework as exhaustive. As is endlessly stated (herein) the reality of these phenomena outside subjective psychology is entirely irrelevant as that just entails a recourse to the position that was initially disagreed with to dismiss the phenomenon in question.
To reiterate again, this is either ontologically important (because it turns reality is something more akin to the fluid world) and hence sociologically important, or it is sociologically important because pneuminous interference manifestations will continue to appear and give meaning to people.