Object/Accretion Struggle

There seems to be another incoherent distinction which warrants phenomenological attention. This division bears upon a previous demarcation between beings with awareness and beings without. This description turns on the fact that things show themselves in these categories despite the possibility we might learn it was just a continuum (degree not kind). Accretively the distinction makes itself real, the manifestation accretes conceptual power (related to the tragedy of reducing awareness).

The notion is used to counter a potential OOO argument contra accretive theory. OOO could claim that since the accretions persist outside humanness i.e. in a strong sense a hammer is still hammer. This is so because the umbra has pneuma accreted to it not just for humans. This pneuma might not even be registered by other beings but it is still there. Now if the spatio-temporality holds for other beings then the hammer as object is still there for a e.g. that rests upon it. There is a relation between the two happening at that notorious surface level. There is a kind of conversation going between the objects. Now in one sense this means, as they exchange is informational the picture begins to look more OOOish. The hammer information is withdrawn and the hammer-object displays that face of itself to the pebble. The accretion itself would be withdrawing showing like the object.

But pneuminosity does not seem to say this. For in order for there to be a conversation between pebble and hammer their discretion must be presupposed. The pebble does not though discretely perceive the hammer-object. The discretion has withdrawn. Certain kinds of beings bind pneuma in such was that it accretes (forms concepts). The manifestation does not have pebbles doing this (unless I had a pebble and made it through magickal practice into an egregore).

Briefly, because umbratic is of a phenomenologically different order to pneuminous being it does not form accretions. Objects are formed in pneuma, their interaction after the fact are still held in a pseudo-correlationist net (the pneuma-has stuck to the umbra).

The OOO world is the pneuminous world but it thinks its a world in itself. The OOO world is the world of objects as humans perceive them released into the world of physics as humans have it, then postulates alien relations between putatively continually separate objects none of which potentially have any sensation of each other as separate.

Pneuminosity accepts the imprint of information as formative of the object and maintains it does not leave that region of umbra. But this imprint was forged from the human accretion and this cannot be escaped. The imprint of human continual spatio-temporal continuity seems to obtain, but this seems is not  strong enough.

Why not? Back to the starting point. Because the paranormal grammar supplies the possibility that the picture is more fluid. The fluid world suggests the possibility that something ineffable happens. Information has the possibility to  change solidity. Being outside of immanent pneuminosity still is attached by pneuminous threads, but the extreme solidity of this picture is forced into doubt by the agnostic dysjunction.



Today the hyperstition disclosed itself. I can see serious conceptual similarities with it and some of the notions that I’m attempting to work with. There will be something more comprehensive on this but for now a consideration of similarities of the central points.

(1) an “element of effective culture that makes itself real,”

Pneuminous accretive theory is certainly accommodating to this notion. Real here is not just kind of empty Harman-esque ‘every thing is real’ but rather a real that can interact with a putative physicality (reality distortions). What makes it real is the territory of the competing manifestations. Do we make it real or does it exist of itself? What are we in this instance? Both we and it are accretions of course. What accretive theory would say is it would need to be hermeneutically gifted with pneuminous awareness in order for it to act with autonomy.

(2) as a “fictional quality functional as a time-travelling device,”

Pneumious accretions as the site of magickal functioning, necessarily are not limited by temporality as humans experience it.

(3) as “coincidence intensifiers,”

Synchronistic activity within this realm is as a direct result of pneuminous interactivity outside of solid world parameters. If you treat the world in this way the accretions will respond.

(4)  as a “call to the Old Ones”.

The acceptance of pneuminosity could easily be categorised in this wise insofar as it opens the flood gates for any manner of beings to be formed. Primordial accretions could be recovered or uncovered.

What is different is that notion of a pneuminous accretion is a much more generalized concept that applies to all concepts and not just ones exerting magickal force. It makes it a continuous line between a magickal concept and an ordinary one with the difference being the interpretation of something as  magickal instantiating the effect. The hyperstitional idea though fits within the pneuminous quite nicely. Of course, a hyperstition is in itself an accretion with all the CCRU filaments that entails.

Accretive Example

Let us try to look at an example of how this philosophy ‘works’.  A Muslim colleague of mine politely asks that I do not leave alcohol in the bottom shelf of the fridge again as this is where she likes to leave her food. I acquiesce to this happily out of respect for her beliefs. What is going on here?

Presumably there is some fiat in Islam prohibiting alcohol or at least the doctrine is interpreted in this manner. Possibly there is some notion that even the proximity of it is to be avoided. So there is a rule from a religious source that stipulates this. To this has the structure of a phantasy; this means it is (from a solid world perspective) an unlikely irrefutable possibility grounded in a metaphysical grammar (this is descriptive not pejorative). The metaphysical grammar here is the religious language, the notion that there can be rules issued by a deity that should be adhered to and the criterion for this is that such rules have been written down and accepted as such.

The problem the colleague has with the proximity is based on an incoherent conception of the problem of alcohol – -again this is not a criticism, it is a description. If the problem with alcohol is only that it might interfere with moral behaviour then proximity is not a problem. But the proximity is still felt as a problem. This feeling is an informational contagion, as sense that the association of the alcohol might infect the food.

This means there is some incoherent (again this is a phenomenological term not a critical one) sense in which the alcoholic drink might somehow contaminate the food. We can say of course it doesn’t, but this isn’t to do justice to the situation. If we think of it pneuminously it makes perfect sense. The accretion of the alcohol is not restricted to just the drink, it permeates the bottle and the label. It makes an aura of alcohol accretiveness. The proximity of the information of alcohol in proximity to the food gives the connection of pneuminous accretion of connection, by a kind of pneuminous conjunction: ‘food and alcohol’. But not just any food: her food. The pneuminous sense of ownership draws a line that connects directly from her accretion to the food accretion. This is not some psychological irrelevance this is an actual connection given clearly to us by the simple fact it has been thought.

The fact that she is connected to her lunch in the fridge means rationally it is very reasonable that the alcohol not be in proximity so that the pneuminous conjunction can be avoided. We might want to say that ‘really’ nothing happens by these two things being next to one another’ but this is not to understand the logic of pneuminosity. In the pneuminous realm these connections are entirely real whether or not they ever manifest something we might call a ‘physical change’ in either body.  The alcoholic drink is conected to the accretion of the immoral behaviour or whatever the issue may be and thus to connect it to the food in any wise necessarily is to make a problem for the pneuminous being (the person) that is accreted to the transcendent rule (the religious fiat (another accretion)). This all turns on the incoherent possibility that the informational connection is somehow affective which is the same possibility we find in magick.

If we ask, ‘but what if the alcohol was in a water bottle and hence she didn’t know?’. It is difficult because now the self accretion does not know of the problem of contamination, to this extent they are entirely protected from the pneuminous alcohol contamination. The situation might pass and they would never know different. On the pneuminous (magickal) plane though, they are then exposed to the effect of contamination (if there were any) insofar as i) someone knew that there was alcohol in the bottle and ii) by the pneuma that accretes outside of perception to things identified in a certain way. The pneuma can persist in its accretive formation outside of direct pneuminous force.

Psychic (Pneuminous) Accretions -Archive.


Elsewhere we have spoken of the φantastical taxonomy of accretions. Here we must dwell further on this matter -insane as it might seem. A relation occurs here with Heidegger’s claim that physis is the highest form of poesis. Everything (concept or physical object) is some kind of accretion -its is formed of the pneuma (or informational aether as it is elsewhere known). When there are lots of stones in front of me they are part of the accretion ‘stones’, which in turn may have links to other accretions, through personal or knowledge based links. The stones show themselves as stones and allow that accretion to hold; φantastical happenings not withstanding this is their being as formed of pneuma. If I pick up a stone and it becomes ‘that stone of that fateful day’ its accretive now forms as a particular and it links temporally and emotionally to that time. Nothing can take this from the stone now. In φantasy we might say that if I lose the stone it might disappear literally in the un-pneuma, yet in reality (as a complementary principle remember) it is still there, it lies somewhere, still having been ‘that stone of that fateful day’. And though someone else might find it and know naught of this, they may yet find it queer (or they may never notice this quality).

When a thing is forged such that a new accretion is formed, it rests upon this other accretion and yet in a sense is separate from it -it might be possible that the new accretion could be made with other accretions (or not, a gold ring can after all only be made of gold). These accretions may nestle together to form again particular accretions -the gold ring given to me by such and such.

All things are accretions, yet there are accretions that show themselves in the accretion of natural itself (which is of course also an accretion). Stones and plants, wind and water, fire and air, metal and earth are such accretions. An analysis of type may occur and unfold new accretions, but when these things are used to make other things their nature shows itself in the new accretion only (though we might flip our aspect to see only the what-it-is-made-of). A mobile phone does not give itself like a stone. Yet the properties of a plant do not give themselves either like stone. So then does a stone give itself as a stone? Yes, but what is a stone (concrete could find itself as a stone accretion until someone epistemically separated it for someone else)? Only in culture does a phone give itself as a phone (but what is a phone?). In the φantasy of reality there is a difference. A stone manifests the idea of its self giving superiority over a phone. The trees and wind and sea claim this too. But this is φantasy, a borderline situation in which we cannot tell. We cannot get out of our culture and language to say that some beings have a more primordial disclosure over others, but we can say they manifest this appearance.

Psychic Accretions 1.01

The doctrine of psychic accretions says that phenomena of a mental kind acquire increasing size for various reasons. What does this mean? It regards the process of reification. Reification is a natural process by which the disclosure of the reality of things takes place; but the reality of things is one more intentional structure and not an absolute ground, rather just the disclosure itself. The inescapable intentional structure of all conscious processes discloses things as psychic. Psychic accretion refers to nothing more than this thing structure, however it says in essence anything we ascribe any kind of discretion to -as such a thing is tautologically psychic.

Psychic accretions acquire different powers within other psychic accretions. Selves are psychic accretions but in essence no different from other psychic accretions. Self interpretation partially determines the accretion of the self e.g. I am…a…b…c. The psychic accretions await the newly forming (psychic) accretion and there is a reciprocal latching onto each other in temporality. Something similar to a field of awareness is of course itself an accretion yet also an axiom for this to be the case. Such a notion also relies upon a kind of concept of a psychic energy rather akin to that found in psychoanalysis.

To reiterate every concept including psychic accretion is a psychic accretion, which holds together better or worse. Is this idealism? It would seem to buy into it. In this sense beyond idealism is phantasy.

Psychic Accretions 1.05

Aetheric matter constitutes the condition of possibility for para-psychological phenomena. Some form of aether can be used as an explanation for various ethereal beings. The definition of an aether of course is difficult. It is invariably some kind of fine matter which, by nowadays standards is difficult/impossible to detect associated with forces of differing kinds, though often primarily life. Thus a ghost may be said to be made up of such a matter because it is a deceased material being, which now carries on in some immaterial form, thus there must be some immaterial substance which can manifest in regular existence.

The ghost is not in itself a φantasy. The manifestation of such an entity promotes the φantasy of an aether. But let us recall, a φantasy is not a negative concept, but it is one which resists proof or disproof. Aetheric forces are suggested in multiple phenomena, feelings of energy (in chi gung e.g.) ghosts, dowsing. It is not the reality of aether that is at stake but rather the manifestation of such a possibility in the face of certain phenomena. Such a manifestation is inevitable in the face of no coherent alternative to the monadic consciousness. Furthermore a strategy which tells the consciousness that the phenomenon it experienced was not ‘real’ will not be truly acknowledged and the φantasy will reemerge (indeed the theory of no phenomenon having occured is itself a φantasy).

Psychic accretions are a quasi necessary correlate of an aetheric ontology i.e. if there is a fine matter then there is an inevitable association of it with mind. The impossible levity of mental phenomena lends to this association as does the notion of ghosts and souls. Therefore the mindstuff/aether (though the mind stuff may be only a form of aether -to go there though is to reach beyond the phenomenological and into the speculative) must be able to accrete into forms for the generation of such phenomena or we would not have acknowledged them as such -hence the accretive capacity or another way, the psychic accretions are themselves part of the manifestation of such phenomena.

What constitutes the accretions? We might say the monadic consciousness contitutes the accretions. This is a φantasy. The accretion of the monad  constitutes the other accretions. I constitute you and this cup and this plant by my intentional structures which hold these phenomena to be a certain discrete suchness, just as you constitute me (I, me and you of course are misleading terms which lead us to believe some kind of object is designated by this practice when there is no[o]ne).

Psychic Accretions 1.07

The philosophically investigated correlate of the psychic accretion is the notion of the word as object. Reality is assembled by psychic accretions which are themselves contingent structures to the ineffable. The axiom of groundlessness tells that our analysis does not reach an end, rather extends endlessly into the informational ether. Here though is a curious consequence which may explain one of the issues in philosophy. The manifestation of word and object obsessed philosophy for a long time. Understanding designation became a key issue. The notion of embedded meaning largely removes this problem as there is no object to point to, just an activity in which a certain kind of language is embedded. We had misunderstood the problem. However, the nagging intuition remains that surely when I say ‘this person’ in this context, I do mean this and only this person.

The result of such an intuition is of course a φantasy. For the connection can only exist by a metaphysical speculation, philosophically or magickally. If I have an object which had a prior usage -for which it was designed- yet I never knew this and now use it for something else, it is in that sense only my usage, it is not really something else; this is a metaphysic of original privelege. If I believe a person is embedded in their name and I can divine secrets about them using it (in this instance this person has this name), this is a magickal metaphysical attachment. If I intend a person by their name, there exists such an accretion; this is what has come into being -over time (from the perspective of temporality), the instance of naming is seamless to the accretion, it is part of what makes it. This of course is a rationally groundless metaphysical φantasy, yet it is transcendentally possible on the basis of the manifestation of reality as epistemologically limited -I can not know it is not true and furthermore as there exist phenomena which have a magickal character, I must look to something like the psychic accretions as a condition for there possibility -rather than simply disregarding them (as I cannot know either that disregarding them for a competing ontology would give me epistemological solace).

The φantasy of the origin and of the magickal attachment occur due to the various accretions and their ability to form thus. There exists an accretion of that person and that name is an aspect of it, inseparable from it; informationally thus the connection is necessary. A thing, we might believe on some level retains its previous usage; its informational imprint of its previous use is still somehow with it. The idea that this is possible is a φantasy which we can deny, yet it has a peculiar power belonging to the accretive idea of a thing as having a history. This stone is the stone that was on my desk and I studied for a long time. This is true of this stone and no other. A mistaken belief about another stone that was similar would not be true of it. Has anything happened to the stone in this process? A φantastical thing has happened to it by its being bathed in my awareness and intent.

If I had some mystical import, this stone might then become an artifact as the stone that belonged to me; the stone that absorbed my consciousness, that was cradled in my awareness. Here one can feel the sense of what one means by this kind of φantasy. Yet it is not without rationality, for if we have indeed retained the correct thing, then the things which happened to the stone did not not happen, indeed they did. The ineffable nature of consciousness generates the possibility that this kind of informational imprint might indeed have taken place and if there were such thing as a person of real ‘mystical import’ (whatever that might mean) then the possibility exists that their awareness might have left some kind of trace on the thing that they owned; as such this object is then deemed worth retaining.

What if we have the wrong stone though? If we know no differently then we will still have an accretion ruled by a φantasy tied to the accretion of this other being. Indeed if there were power in things, then such an accretion might still have a power as it is credited with the same force. The informational structure would be in operation. The true stone might lie then on a beach and we have no science to disclose its history and expose the fake stone, it has withdrawn from being and lies in the void.

Can we be satisfied here? No. For now a familiar line begins to emerge. One we must tread with the upmost of care. We cannot ignore the stone in the void, but neither can we say much about it earlier. We must rather take the accretive trace to see what this suggests. The intuition is that, since the informational imprint is necessary, there exists the possibility that its accretion will be ontologically effective (magickally interactive) with other accretions that comes across it -are drawn to it/it discloses itself to.

So now we have a simple taxonomy of magickal things.

i)Those impressed by the origin they are taken to have and actually have.

ii)Those with a history that is unknown yet still potent to a new interaction

iii)Those that are newly created through a historically incorrect belief (now irrelevant as they are believed to the the first instance, indeed (i) and (iiii) are indistinguishable from each other).
There will be more, there will be many more and it is folly and madness to name them in this way.  Yet the φantasy of taxonomy is not to be denied.

Psychic Accretions 1.1

Psychic accretions as a doctrine is a φantasy. φantasy shows the realm where that which might be the case holds sway. Psychic accretions has a strong and a weak doctrine. The weak doctrine is essentially psychological and would maintain that within the individual consciousness there form these accretions which make up its totality in their interlinkings. The strong doctrine would accord to something like a panpsychism. Thus the psychic accretions are not particularly in anyone’s consciousness. The strong doctrine is the theory behind the existence of beings formed of no obvious physical matter and phenomena similar to this realm (synchronicities). It says that psychic accretions may function independently of a physical vehicle though act in various manners which effect that which we call physicality. The effects may be purely regular, in the case of poltergeist activity or causational from behind the scenes of the spatiotemporal perspective (in the instance of an event happening which is deemed likely to have been brought about by the interference of a psychic accretion). Magical beings are as such psychic accretions. In this way this doctrine still maintains an agnositicism as to whether or not they existed prior to their invocation for in both cases do they class as a psychic accretion, just as you who reads this now, also classes as such an accretion.

Psychic Accretions 2.01

But this is madness. Surely we have done away with this. Pursuing the accretive idea results in an incoherent lunacy. This half garbled Platonism with shades of Jung needs to be put to bed. But how shall we do that? If we recognise that language creates the only the impression of the need for p-accretions then we can agree that their necessity is questionable -to say the least. Language for sure has multiple functions of differing natures. Naming objects -insofar as that applies at all- is only one. When we talk about ‘the mind’ we do not necessarily have any thing we refer to. For sure the concept is confused and indeed we can recognise that the language game of mind has a context we should be ill advised to stray out of. But some process which we experience does direct itself this way and that intentionally (at a conscious level and an unconscious one -intentional objects exist in dreams, what are these if not something we can reasonably call psychic accretions?). The force of this philosophy lies in its incoherence and refusal to retreat, its refusal to retreat lies in its radical skepticism.

But you cannot create a philosophy by saying ‘because I don’t know, it might be like this’.

I can, and I am doing. It is a actual perception to see the severe lack of ground that we stand upon. This lack of ground does not support everything. But is does give rise the inability to put to bed certain phenomena…

Psychic Accretions 2.02

Consider the self? Is this question a nonsense? Without the metaphysics of the p-accretions there is no self. The reference to ‘I’ is a language game which arises in a being such that its monadic situation suggests that this language is applicable. It exists in one spatial position, on one temporal horizon, other monadic entities identify it is as one entity and only one -usually- as such when it describes its actions and thoughts it invariably uses the first person pronoun to indicate that this being is the author of the described act.

If we say that ‘because we say ‘I’ there must be such an entity’ surely we have erred. For there is no necessity that some extra entity exists which is the ‘self’ as the words do not point to objects as was previously suspected. There is just language embedded in the world. However the doctrine of psychic accretions tells us there an aetheric force which accretes to form contingent wholes -our things. So we must double back on the previous position in order to satisfy the designatory desire. This desire insists that in some way we do mean ‘this and only this’. This is satisfied by the fact that the p-accretion of this object is tapped into by that monad on that occasion. This also satisfies imaginary objects such as the ‘present king of france’ by the forming of a simple p-accretion. P-accretions are accretions as such they accrete more by the many times they are invoked.

The strict philosophical account of things entails their essential disappearance. The p-accretions are a phenomenological retrograde step made in a world which allows that magickal phenomena are insufficiently erradicable. If magickal phenomena cannot be erradicated (their appearance -not their actuality) then p-accretions follow as a necessary correlate of all phenomena at an aetheric level (the aether is also a necessary postulate).

The self then, exists as a p-accretion. Formed by the reciprocity of self perception and the perception of others. By self imposed intent and the intent of others it stays in a form. This form is what is then believed to be a ‘real’ person. There exists of course a φantasy that no such reality exists -this can make us tremble. Even wearing the wrong shoes might call ourselves into question.

Phantasy 2.04

The φantasies compete to become reality. But both are accretions. But accretions are φantasies…

Accretive complex

What is x? is answered by a psychic accretion formed of the informational aether. The accretion is given a name. The name is part of the accretion. A line has been attached to it from the monadic accretion -forming an psychic-accretive-complex. It is purely heuristic to talk of a discrete psychic accretion in the first place for they are all interconnected in a myriad of ways.
Each accretion has the possibility of being proliferated through analysis. The accretion is incoherently coherently whole. Accretive forms cannot be underestimated in possibility of size -where size is understood quasi metaphorically. A religion is a kind of accretion. Hideously weaving in on itself, overlapping, unfolding, concealing, disclosing. These psychic entities reciprocally effect their embedded monads, reinforcing literally the belief. The hypocrisies and incoherences there inherent  do not undermine the existence of such accretions, though they do indeed look bewildering. This incomprehensible morass of organised informational aether is comprised by the endless lines of constituting power emitting from the attached monads. Each monad in turn hooks into other systems. Such is the understanding of this phenomena down the corridor.
But being an embedded monad is not something abstract. It is this, you read the information right now, I write the information right now. Noesis binds the aether to the accretive forms.