The pneuminous accretive theory in its strong sense gives the following picture regarding physical objects. The contents the ‘visible’ field are thought of as a vector field, where vector rather means the possibility of being a carrier (as in diseases). Regions of this thin pneuminous field are picked up and receive usage by Narps, either handled or described. This process accretes pneuma (concept stuff) on the vector regions. This accretive process is not at all at odds with the seemingly external nature of the vector, for the concept has been formed by the vector’s suitability for this purpose. This is the basic physical pneuminous accretion: a vector region inhabited by layers of pneuma. The vector field is of course not purely physical (indeed physical is a pneuminous form attached to a certain  region of the vector field at large) but also covers any region of existence. Emotions exist as part of a vector region and may be identified as recurrent patterns and receive pneuminous structuration -fear, joy etc. The strong (magickal) version of the theory states that there is a essentially a feedback from the accretion as abstracted from the vector which is then reapplied to the vector -which in turn is plug in to the umbratic beneath. This feedback is a weak kind of magick the purely tries to make the vector more like the accretion that gave birth to it. It is as harmonious a relation as can be had in this situation.

What occurs in the case of finance? In one sense the question is easy to answer. In a given social milieu there exist regions of the vector field that we call ‘money’. As we grow older from being children we learn the rules for these regions. The ‘value accretion’ is attached to these vector regions -in the strong theory, this is literally true. This however is an insufficient picture for what occurs. If value were located only in the financial tokens then these would be interchangeable only with each other. This means that value in the financial sense must be attached to the various accretions. This however is also insufficient since the value accretion in the financial sense is not the primordial one. Instead rather there exists value as what we might call value-in-itself or transcendental value. This kind of value can be easily understood to apply to things like food, clothing, tools etc. Even without a financial token system, these will accrete the ‘valuable’ concept. When financial tokens emerge, this lower level is obscured giving them impression that financial value is immediate. Once financial value is established this monetary value accretion seeks to attach itself to whatever it can, that is, it escapes the vectors appropriate for transcendental value and attempts to attach to other vectors.

Capitalism exemplifies this process, as here the financial value accretion perpetually sends pneuminous threads out seeking to increase its territory. To do this it must be able to create value, but not transcendental value as this will have already been a priori converted. Narps are necessarily (in most of the modern world) plugged into the token value accretion. Indeed the financial token system uses Narps’ various desires to proliferate, whilst Narps need the financial token system to survive in the pneuminous structuration that is the world -the system is reciprocal. Here we get a glimpse of the vast phantom worlds we inhabit. Strong pneuminous theory indicates not that we live in a pure idealism, but it does say that the umbratic underneath (beyond the vector field) is shifted (to varying degrees) by the pneuminous accretive attachment. It is too simplistic to say that money isn’t real, the implication is that rather money is very real (because pneuma is not inert like it appears to be).

The feedback of the existence of the tokens makes them more self-identical. The dizzying abstracted nature of some aspects of the financial world is suggestive of its non-reality (such is the accusation often). Strong magickal pneuminous theory says this kind of statement is in error. The pneuminous form of token value is perfectly real and exerts conversion-desire to some extent or other in most Narps. This is the point at which to emphasise that this does not mean simply the hyperstitional manner in which false financial information deftly fed into the system can produce a result. Rather this is the stronger claim that, whilst plugged into Narps in general, the finance token accretion is also independent of them. It exists as a (literally) god like potential coursing through the veins of the pneuminous structures that we all live in.

In these writings the zone has come to mean to something like spaces that suggest either previous human occupation or continual human occupation except only at a level of vagrants or similar. Dilapidation and detritus are zonal indices. The eerie feeling of zones (in rough line with Fisher’s sense of eerie) is postulated as making them attractive to inhabitation by various entities of unknown origins. These my be pneuminous accretive left overs from previous habitation, purely pneuminous entities that have not been accreted by earthbound Narps, or physical cryptids of some kind -presuming there is more than a heuristic sense in making these divisions.

One problem in making the zone definition is always the issue of natural spaces that feel zonal. Wild desolate places that still emanate eeriness. These natural zones are sometimes identified as fairy homes, though many aspects of countryside can exhibit this characteristic and still have no history (that we know of) to link them to such associations. For this reason we feel the term natural zone is acceptable to  the endeavour here and may prove useful in forging further links as we go on.

Lewis-Williams’ famous book on the origin of Palaeolithic art hypothesises that there is likely a shamanic root to the various cave paintings found. Images produced in alternative states of consciousness as induced through sensory deprivation (dark caves) have been pinned onto walls to preserve the pneuminous form. The wall or membrane as it is often referred to in the text often serves as a guide to where the image will fall. There is a reciprocity between the appearance of the animal and the cave wall. A hole, an outgrowth, a stalactite may suggest some part of the creature and in the absence of the possibility that an image is anything other than magickal such a partial manifestation is to be paid special attention to. For the people of this time the suggestion is that the cave wall is literally the membrane to the other world. The cave is a natural zone of suggested partial inhabitance by pneuminous beings.

Lewis-Williams actual ontology is very much of the ‘this is all hallucination that we can understand by modern neuroscience’. All the experiences of his ancient artists are housed firmly inside the discrete consciousness of his cave dwelling homo-sapiens. In this way he chooses firmly and does not even acknowledge the lurking agnostic disjunction. Yet even in his discounting, his description of the membrane is powerful one.

The pneuminous theory as endlessly touted here, states that everything is understood conceptually in some sense (like in phenomenology). This conceptual understanding however is like a substance (pneuma) that acts upon the hiding umbratic solidity. This is the pneuminous accretion, an agglomeration of concept stuff that can stick to regions of the what-is-shown to us (the vector field). In most instances the accretions make a simple agreement with the solidity, but sometimes they do not. The accretion of a bison that escapes from the seen animal into the purely pneuminous world is what we call the spirit animal, or even the platonic form. We think such a thing is just an abstract universal and neglect the fact that they can be seen and engaged with. Before it was transformed into a universal this was the only version available. Down there in the cave, the cave wall has lost its sense of there being endless rock beyond the rock. There is only the pneuminous membrane, upon whose dark surface the accretion appears. The membrane is the membrane not through to the umbra but to the pneuminous world. In the pure dark, as close to the umbratic as we can be, the pneuma, freed from its solid shackles manifests its accretions freely. The spirit body of our own is of course the same thing, it is the concept of our embodiment released from the vector region we call body. The shamanic ‘other’ world is constructed of pure pneuma, of pure concept-stuff. Of course Lewis-Williams has no problem with this, for this is all perfectly possible within the discrete consciousness.

Yet the other side of the disjunction gives us the option that the pneuminous world is not just hallucination, but rather it does have the ability to actually do things. The zone, natural or not, is not necessarily a fantasy. These powers press against on all sides. The membrane is everywhere if you wish to see it. We live perpetually in face of its possibility. But now we have sided with the shaman and must withdraw to the disjunctive pivot.

The experience is one of multiple ontologies that face us everywhere, yet fundamentally split down this line. Has the escaped pneuma-concept actual potency outside of what we call our selves or does it just operate in projections inert, cast upon a world of solid passivity to it.

“Then this line drawn is a key…”

The zonetology research project commenced on 14/10/2019. The project consists of identifying zones local enough that they can be visited in person occasionally and then monitoring them for activity at distance through ‘stalker’ accretions placed in the zones. By ‘zone’ we mean a spatial region that has a certain appearance. This appearance is not easy to describe, in some sense it is more akin to a feeling. Descriptions tend to involve involve suggestions of dereliction, ill maintained in appearance but with still frequented by some kind of human activity -as evidenced by various detritus- a certain darkness or other worldliness is often perceivable in such places. By accretion we mean here a quasi conscious bundle of pneuma (conceptual substrate), and egregore of in some kind in chaos magickal terms.

Zone Identification

Three such zones were identified and are briefly described below.

Zone 1 is a long path that follows a roadside through urban undergrowth. It is invisible from the road and only detectable from two entry points to it.

Zone 2 is a strip of detritus laden rough ground with barrier of trees followed by a train track on one side and a man-made stagnant looking water-way and rising path on the other.

Zone 3 is a small barren patch of ground underneath an overhanging building. Vegetation is to one side of it, two sides are built and one is open. It has an adjunct of a bramble tunnel under a stairway that is considered also part of Zone 3.

Stalkers

Each zone was visited so as to develop contact with at least one kind of inhabitant. This could have been a plant, stone or anything that seemed appropriate. The idea being that by accreting this object into a certain level of awareness, it could be respectfully asked to report back on any relevant ‘activity’ in the zone.

The following ‘stalkers’ were accreted in the zones.

Zone 1: a hawthorn tree and an bush of an unknown nature, possibly a virburnum.

Zone 2: a silver birch that has bent curiously over half way up in a to form an arch. Below this is an old office chair. A white stone was placed on the chair. Both stone and birch are considered ‘stalkers’.

Zone 3: a silver birch stands right next to the barren ground.

Offerings were made to all these entities. Respect and attention and further offerings over time will encourage the accretive process and hopefully facilitate communication.

Zonal Mantic System

Once the zones and stalkers were set up, a mantic system was needed to receive the reports from the stalkers. This system consists of two parts. The first stage is the zonal receiver.

Zonal Receiver

The zonal receiver contains 53 wooden chip one of which is red. For each zone a chip is removed. If the chip is plain then an entry is made into the record that no red chip was pulled. If however the chip is red then the second stage must be activated. The second stage involves pulling one chip from each of three boxes. Each box covers an range of heuristic categories that attempt to allow the reporting entity to roughly describe what occurred in the zone.

Box 1

Box 2

Box 3

Protection.

Clearly the whole proceedings may be entirely fictional. However to mitigate against the possibility of hyperstitional or actual unwanted interaction protective gloves with special sigils on were developed. All zonetology agents operating the zone system are warned to never interact with the system without the gloves on.

Report from 14/10/2019-23/10/2019 and other notes.

The zonal receiver reported no action in any of the zones until 22/10/2019. On this day an agent did the checks and picked up a red chip signal from zone 3. Upon running the second stage, the activity was revealed to be (approximately): a physical entity (or entities) of a terrestrial nature was seeking something. It had come to this location through a permanent portal. An investigation of zone 3 shows various markings in the barren earth of an indeterminate nature. It was noted that many spiders currently inhabit the area. In the two days prior to the red chip, the protective gloves for the zone system fell off the wall when an agent tried to retrieve them. This event is recorded only in case it bears later significance.

Zone 3

Birch (the most common stalker plant in the system) is associated with the letter B (in the pneuminous system), the number 2, deer and the concept I-mage. This is a play on its place in the regular Tarot (the magus).

The zonal research was started on 14/10/19. In the pneuminous calendar this is the last day of the Tooth ‘Free’. Its number is 22, its tree is willow and its letter is Z.

On 23/10/2019 zone 2 was visited by agents. It was not entered as a grey cat appeared to be watching at the entry to its second half. An offering of money was made from the raised path by an casual throw of a coin in the rough direction of the chair and bent birch tree. Surprisingly the coin fell into the birch tree, fell through the branches and leaves and landed straight into the chair. The curious accuracy of this throw seemed significant as did the cats presence.

Zone 2

The Centre for Experimental Ontology looked at magickal effects through the schema of the pneuminous theory in a particular way. That is, the pneuminous accretions were concept-stuff (pneuma) stuck together by NARPs -self aware accretions. The nature of existence was theorised to show the appearance of a duality: a solidity inferred by pneuma, perpetually held in a beyond, the umbratic. The ‘explanation’ of magick, such as it was, was the transcendental move that the apparently ineffective pneuma could in fact, under certain circumstances alter this umbratic solidity, the result being some sort of rupture like effect (synchronicity, spell efficacy etc.).

As a strict phenomenological epistemology we believe this still holds. It never says this is how things are, it just says if you accept the reality of such things then this is the most rational ontology -to avoid being bogged down in dubious, precise competing metaphysical models (Kabbalah, Theosophy etc.). The further complicating factor comes in the manifestation of detail. Of course one is in speculative land here, a speculation that is based on the premise of the actuality of something like magick obtaining, so really the territory is  really quite ridiculous. Yet equally it is not so. The appearance of magick is strong (it is inerradicable) and so the phenomenology of its explanation is only one step behind it, it appears almost with it, it is conjured by it, to save the phenomena from its Kafkaesque or Lynchian abruptness -which we only find tolerable in these settings, and even here we frequently attempt to work out the back story. The territory is preposterous and reasonable at the same time. It is a problem we -as children of the enlightenment- feel we should not bother with, and yet it nestles its epistemological problems happily alongside those of Descartes’. It gives succour to his rigorous level of questioning -it makes it relevant.

The previous explanation of the relation between pneuma and umbra has itself been cloaked in darkness. This is a necessary step for there is no available knowledge of such a putative relation between two categories, which are admittedly phenomenological. However there has always been a certain path trodden amongst the manifestations (competing ontologies). It was admitted a long time ago that there are not two possible options for the manifestation of magick but three -though the agnostic disjunction always suggests just two (the solid and the mutable). The third is the passed-over option of pre-determined harmony. This option has received little treatment and will not receive a good deal today, though it is worth noting that it does tread a reasonable middle ground, by acknowledging actual metaphysical connection between phenomena whilst retaining an unmutable integrity. There are curious lines of connection, but there is no alteration of umbra by pneuma through action of the will as such.

It is this notion of the solid integrity of the existence that raises its head today. As mentioned, the pneuminous theory entails that the putative solidity (as held together by the umbratic), whilst generally extremely reliable, can be on occasion, completely restructured by the force of pneuminous accretions. The system is layered such that the basic pneuminous field prevents direct umbratic access, we have a kind of access to a vector field. This is the ‘given’. It can be inferred to exist (transcendentally) and can be half perceived with phenomenological viewing -by stripping away all conceptual layers that you can. The accretions form around regions of the vector field, these regions are our things. Magick is simply the application of a concept to a region of the vector field that does not invite it. If the concept is applied to the region with sufficient force, it may give way and adopt the nature of the concept rather than the usual route -which is that it determines it.

This picture implies a highly volatile, almost incomprehensible reality in which umbratic resistance is to a greater or lesser extent, giving way to the weight of the pneuminous forces. The notion of any human friendly coherent integrity is totally missing. This lack of coherence, is not a worry to the system. If this is the description, then this is simply where the phenomenological trail leads, we are not here to adjust the result just because it seems utterly bizarre. There is however an option which seem a little less frustrating. The previous option seems to have a hidden sense of a single world to it. It is not stated overtly but it is most obvious by the omission of any statement that suggests multiple realities. The onus is on the accretions ability to alter the umbratic and hence what we call reality. The essential ability of the conceptual accretion to do something, to exert an affect can only be jettisoned by the acceptance of inert (to pneuminous influence) reality or predetermined harmony and these possibilities are not what we are discussing here.

So if reality, in a singular sense, is not twisting and turning around us in relation to the way in which various accretions are attached to various NARPs, what is the other option? As may have been guessed from the above comments, the alternative manifestation of how the magickal effect is achieved, is simply to say that we move from one reality to another. This somewhat banal sounding answer shows itself as the simple opposite to the incoherent unity which can be dispensed with by this simple move: the one is in fact the many. The notion then would be something like this: potentially we move between multiple near identical looking realities all the time. Pneuminous accretions that autonomously activate in relation to a NARP causing synchronistic like phenomena do not do so by altering a single reality. Rather it occurs by causing a kind of hopping between various realities, dragging the NARP to the reality tunnel where a certain phenomena is actually happening, one where the accretion (merely idly pondered in one) is actually attached to vector. One can think of the 23 in this way. The 23 accretion, when tapped, pulls people through a variety of realities in which it appears physically (on the clock, on the train ticket, on the door your visiting etc.). A more active magick i.e. in which a desired pneuminous structure attempts to be imposed on a vector to alter it, will, if successful move us as close as it can to whatever reality stream most closely resembles this outcome, we of course will never know we have travelled thus.

This model, whilst in one sense as outlandish as the single warping reality, in which NARPs and other powers vie for dominance of the territory, has a vague sense of greater sanity. In this model the regular integrity of reality is retained, at least in those phenomena that do not directly display rupture. The discussion of what adjustments we may or not need to make to the model to deal with direct rupture, is for another time.

 

“The connection between the symbol and the symbolised? What on earth are you talking about?” I replied with a haughty indignation. P looked back with mild disgust. “I know it will be hard for you to understand, but this is why you must listen with special attention. Only through such an attention will you grasp what I will tell you.” P managed to put enough dramatic import into his speech such that it arrested me. “Go on.” I said, trying to look attentive. “When we symbolise something we draw a line between thing and symbol.” “Is that it?” “Is that not enough?” “It doesn’t sound much?” “Do you accept it?” I thought for a moment. “No” I replied “Of course not, there might be all manner of different symbols for the same thing. No connecting line is needed.” “Then you do not understand, for this is simply the naive understanding spat back at me.” I became indignant “P, this is something of an outrageous notion. I am not the one with naive understanding. The notion of symbolic connection to the symbolised itself is the primitive mode of thought. It is this that is the naivety and the recognition of the arbitrariness that is the more advanced mode of thought.” P looked unruffled “You are right of course.” There was a hiatus of several seconds. “Do you know the science of dialectics?” I wanted to reply that dialectics was not a science but instead merely grunted an assent “Then you will understand how what I tell you is a sublation of the original state that has moved beyond its naivete.” He paused as if this was sufficient and I felt I must point out the inadequacy that I perceived “P it is not enough simply to say a ‘sublation’ has taken place, I feel I must know how this original naivete has been rehabilitated in order to feel any satisfaction from you explanation, which in truth is not really an explanation yet.” P sighed heavily and began again “Always I must break everything down. I warn you, in forcing me to break it down you may render then thing I seek to explain impossible to do so. I will try for I am not afraid of the effort, I would however rather that it was you and not I that made this effort. I feel for myself I have already been perfectly clear, yet your incessant badgering has forced me to make a more thorough explanation, an explanation which will potentially be more unclear than the the short version. If this occurs you will at least know you have only yourself to blame.” I refused to rise to this and waited for the explanation, which I felt really was a perfectly reasonable to ask for. P continued “Initially we were wont to think that symbol and symbolised, word and object were connected. As you point out, we observed that this is an arbitrary relation with no ground to it. This gave rise to the picture that asserted the opposite: the symbol contains no relation to the symbolised. Even if there is semblance it does not matter, the two are disconnected. Finally I came to understand that this too was insufficient as it has ruled out the possibility that their is a connection in the power of the mind. The second stage presupposes there is no power. But if we reinstate this power then, yes the connection is arbitrary, yet once formed it is however real.” I looked on with mild interest. “This is quite interesting P, but it does rather turn on your ‘power of the mind’ being real. If this power is not real, your point collapses somewhat does it not?” “My point does not collapse any more than the point of someone who originally pointed out the arbitrariness of the connection. They merely proffered that the two are not be connected because the connection is so absurd. The absurdity was accepted and the connection rejected. However by reducing the claim only to the power of the mind -something that remains a reasonable possibility- we can reintegrate the connection, just on a slightly less necessary footing.” I felt I had partially lost the thread but did not wish to convey this. Incapable of making a proper assessment of P’s claim I foundered “I see” I said. P pounced “You do not see, you entirely fail to see.Fortunately for you this was only to be expected. You do not have the insight that was supplied to me. This has been obscured because we have strayed from the point.” “And what is the point?” “The point is that the number relates directly to the relation between the symbol and the symbolised.” “Oh” I said, and leaned in to listen with greater attention. “As we know, an empirical proof is always the most impressive.” I nodded “Fortunately this number supplies exactly this proof.” P paused, then continued “Do you know what numbers are?” “Numbers are the system we use to count the objects in the world. The base is arbitrary and their absolute nature unknown.” “A classic an concise answer, however hopelessly misguided. Numbers are doors.” “Numbers are doors?” “Yes numbers are doors, or maybe openings is better” He seemed to lose some of his poetic force, it seemed appropriate to interject “So are they the doors or the doorways?” “I suppose I can stay with my initial statement that they are doors? Can you knock on them?” P gave my facetious statement a stare “I suppose in a sense you can. Though maybe no one will answer and you will have to open the door yourself. I am not sure if there is a metaphorical counterpart to ‘knocking’…” P stopped and was clearly pondering this matter. Annoyed with the manner in which my gesture had backfired, I attempted to move P onwards “So you were saying how numbers are like doors.” “Yes, numbers are like doors, when you knock on them they sometimes open and you may go through. Though note I say ‘go through’ and not ‘go inside’, for ‘going inside’ is not an option, whereas ‘going through’ is the only option, unless of course one declines to ‘go through’. This option though seems rather pointless since the door will have only opened if you have knocked, hence to not go through would be almost rude.” “But how does one go through?” “One goes through in the way one goes through a doorway, since as mentioned numbers are akin to such things.” “But if we must make actual sense of what you mean, what does going through mean, let’s say to you in the case of this number you have derived from J?” “Well it is a kind of investigating.” “What kind of investigating?” “It is a kind of investigating in which no relation is off limits.” “Go on.” “So in the case of this number, it is made of two separate integers. So following a well known occult practice the most obvious thing to do would be to check each of these numbers separately as to what their highest incarnations might be?” “I’m sorry? Their what?” “Highest incarnations.” “And how do we do that?” “We simply use the water and earthen paths of numbers. To water a number we simply multiply it by itself, this gives us its swollen self. So the first part of this number is 4, which watered is 16. Then comes the earthen or telluric operation. Since earth stands in solid blocks so we must stack the numbers together, hence we add the 1 to the 6 giving us 7.” “Is that it?” “No, for we do not yet know if we have reached the highest point. We must reapply the watery path. This will give us 49, to which we then apply the telluric formula.” “13?” “Yes, though we must do the same thing again, hence we reach 4… again.” He paused for a dramatic effect, I was not impressed and he perceived this “I think maybe you have not grasped it properly yet, through these operations, which I myself did not invent, the 4 has become 7 and the 7 has become 4. I have gone through the number and found a hall of mirrors, a hall of infinite 4s and 7s!” “I will grant you that it is quite neat, but I am not sure of its relevance to the matter of the symbol and the symbolised.” “I did warn you this was a long and complicated process, had you simply accepted the pithy version that I offered earlier, you would not now be struggling so hard. I said earlier that we must interrogate the number for any relations possible. When we consider the angular nature of 4 and 7 we find there is a strong resemblance is there not?” “I’m sorry P, what do you mean? The angular nature of 4 and 7? Do you mean if we divide a circle into 4 and into 7 there is some relation in the resulting angles?” P look momentarily flustered but restored himself swiftly “No, not in that way. The symbols, if we look at the symbols for 4 and 7 we find there is some angular similarity. Look…” he dragged a crumpled piece of paper from his pocket and sketched a 4 and a 7 upon it “…see, there is a kind of upside 7 in the 4 and a diagonal one.” “You mean in the symbol then, and not in the number” I retorted “We must assume, as in a conditional proof, that the two are connected in order to see the connection, you assent at least to some symbolic similarity?” I mumbled a kind of agreement, though I felt it only slightly “Then you will agree also that both of them have some relation to the triangle.” He sketched again, adding the extra line to the 7 to form a triangle and showing the triangle that formed the 4, I could only nod. “Since they both are related to triangles we must assume that the patterns we find in their oscillating repetition also are related to triangles. But how?” P looked very pleased with himself “You are going to tell me I feel sure.” “I am going to tell you, you are correct. You must imagine a triangle made of units.” “I can imagine such a thing.” “The triangle must be made of units such that the point is 1 unit and the next line is 3 units, the next 5 units and so on.” I nodded that I followed him. “Now observe this truth. If we have have a triangle of 4 units in height, how many will be on the base?” I thought for a moment then answered “7” P grinned, but I did not rise to this “If you have a triangle of 7 units in height, how many units will you have on the base?” Again I paused, then replied “13” “Remember how we must apply to motion of earth to such numbers!” “And what was that again? To multiply it by itself?” “No! That was the motion of water! The motion of earth was to solidify the numbers together, which would give us…?” “4” I conceded, secretly a little bit impressed “Yes 4! Now maybe you see! This precious oscillating number gives us the bridge. It is the door that shows the connection between symbol and symbolised!” “This is maybe a bit strong P. The triangular connection may have been how you got the insight, but to make the connection necessary seems a little strained.” P did not seem to be listening “That is not the only seemingly arbitrary relation that has been disproved here. Have you noticed anything else especial about what you have seen?” I replied that I had not “Consider that the base that we work, base 10 as we call it. Did you not yourself earlier note that it is essentially arbitrary?” “Yes, how can it be otherwise, without invoking some kind of divine fiat that gave us this number base over others -meaning previous civilisations were actually wrong, which would be an absurdity.” “This is all true. And yet, what I have shown you would seem to indicate otherwise.” “In what way?” “Well is a triangle in a base?” “No, its relations can be calculated in any base.” “Yet what I showed you was based on the units of a kind of a triangle. Regardless of the base 4 and 7 were connected. Even if they were no longer called 4 and 7 and were in some totally alien system, in this unit based geometry, in that triangle formed in that way, which was intimated to me by the chance shape of the symbols, they are related. I created neither symbol nor unit based triangle and yet the relation is there! Now do you see.” “Yes I see.” I replied, though in truth I was not really convinced.