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Three independent investigations of decimal numerical relations — those of Nick Land and the CCRU, Marko Rodin, and my own work on the 4–7 oscillation — reveal different but intersecting patterns within the same numerical field. Each begins with relatively elementary mathematical operations, yet each produces structures that invite further interpretation. The question is whether these structures might be brought together into a more comprehensive numerical apparatus, and whether the recurring figure of the vortex might offer a speculative connection to pneuminous curvature.

The proposal is not that these systems have independently discovered the hidden numerical architecture of the cosmos. Their operations are contingent, even where the resulting mathematical relations are necessary. Rather, they might be understood as different ways of investigating numerical curvatures within the pneuminous vector field, upon which further conceptual and potentially occult accretions can develop.

Land’s Numogram is organised around numerical relationships that include repeated doubling and cross-addition. This produces the familiar sixfold Time-Circuit:

1 → 2 → 4 → 8 → 7 → 5 → 1

The remaining digits are assigned to the 3–6 Warp and the 0–9 Plex. These structures are subsequently incorporated (accreted) into the CCRU’s elaborate occult and temporal mythology. Marko Rodin’s Vortex-Based Mathematics explores the same doubling circuit, but also investigates other multiplication sequences. Rodin gives particular significance to the numbers 3, 6 and 9, arranging numerical relationships into geometrical patterns that he interprets through toroidal circulation and vortical energy.

My own investigations began with the number 47 and the discovery of an oscillation between 4 and 7 under repeated squaring and decimal reduction:

4² = 16 → 7

7² = 49 → 4

Repeated squaring produces three distinct recurrent structures: the 4–7 oscillation and the fixed points 1 and 9. The other digits eventually enter one of these structures. A second operation emerged through the relationship between triangles of the structure 1 unit, 3 units 5 units, which gives a height base relation of 2n-1, whilst also producing squares of the by height by the total of units in the triangle e.g. a triangle 4 high has 16 units in it and has a base of 7.

Applying (2n-1) repeatedly, with decimal reduction, produces a different sixfold circuit:

2 → 3 → 5 → 9 → 8 → 6 → 2

Remarkably, the same operation also preserves the 4–7 oscillation:

4=7-=(13)+=4…

Meanwhile, 1 remains a fixed point.

We therefore have two operations, squaring and (2n-1), that share a persistent 4–7 oscillation while organising the remaining numbers differently. The latter operation is mathematically related to doubling through a shift of coordinates, so the resemblance between the sixfold circuits is not mysterious. Nevertheless, the intersection with the independently generated squaring oscillation provides an interesting basis for further investigation.

What might happen if these systems were considered together rather than as competing descriptions of numerical reality?Land’s (Rodin’s) doubling operation, the squaring and (2n-1) operations of my own investigations could be represented within a single numerical architecture. Such an extended Numogram would not privilege any one operation as the fundamental key to the Outside. Instead, it would display the relationships between different operations, identifying their recurring structures, intersections, fixed points and transformations.

The 4–7 oscillation is particularly interesting because it persists under two distinct operations. Meanwhile, the sixfold (2n-1) circuit includes numbers excluded from Land’s Time-Circuit, and the fixed point 1 occupies a different position from Land’s 0–9 Plex.

The result would be a system of overlapping numerical organisations rather than a single privileged circuit. Importantly, the numerical relationships themselves should be distinguished from the conceptual accretions subsequently attached to them. For example, 47 the prime and the 4–7 oscillation are not intrinsically connected by the mathematics. Their association arose through a contingent history of numerical investigation. Nevertheless, once connected, they became part of a developing accretive synchronistic configuration. The mathematical relationship possesses its own necessity under the specified operations. Its association with 47 is contingent. But the resulting accretion is a genuine feature of the conceptual field.

Within pneuminous ontology, numerical relations may themselves be understood as curvatures within the vector field, prior to the additional conceptual accretions attached to them. The mathematical relationship between 4 and 7 under repeated squaring is already established by the operation. Its subsequent association with the number 47, synchronicity and occult significance belongs to a different order of development. These further associations bind together configurations that were not intrinsically connected, producing new accretive relationships.

This distinction is fundamental. Mathematical necessity establishes the stability of a relation within its specified conditions. Accretion establishes the contingent significance that subsequently develops around it. The possibility that there is intrinsic (deep accretive) numerical curvature is there but the additional human occult accretions should not be confused with these (though the boundary may be hard to tell)may become closely bound, but they should not be confused.

This is particularly important when considering the apparent efficacy of occult numerical systems. A mathematical pattern might acquire increasing conceptual significance, becoming associated with experiences, expectations and apparently extraordinary correspondences. Such developments could reinforce the impression that the original numerical structure had disclosed an independently existing occult order; yet this inference would not necessarily follow. Within the speculative extension of pneuminous theory, a contingent configuration might acquire sufficient intensity to become anomalously operative without its original metaphysical interpretation having been accurate. The possibility of occult efficacy and the question of metaphysical truth therefore remain distinct.

The recurring figure of the vortex introduces another possibility. Land’s Warp is associated with vortical disturbances of ordinary temporality. Rodin translates numerical circuits into toroidal geometry, suggesting that the resulting patterns correspond to fundamental organisations of energy. Neither interpretation follows necessarily from the mathematics. A repeating numerical cycle is not, by itself, a physical vortex. Nevertheless, the vortex may offer a useful speculative model for the organisation of pneuminous power.

This suggests that pneuminous power might depend not merely upon the quantity of accreted conceptuality, but upon the organisation of its relations. However, the distinction between magick and sorcery developed in the preceding discussion introduces a further possibility. Magick might operate through the intentional curvature of the pneuminous field, as intensified conceptuality is applied to the vector towards a desired outcome. Sorcery, by contrast, might involve the attenuation of ordinary accretions, allowing the practitioner to become a vortical organisation through which power circulates more freely. In this speculative formulation, the sorcerer does not simply generate a vortex but becomes one.

The continual movement of pneuma might prevent habitual conceptual accretions from achieving their ordinary stability, potentially allowing a more direct relationship with the Outside. Such vortical organisation might itself produce curvature, but without the same predetermined conceptual direction characteristic of magick. There is an intriguing physical analogy in general relativity, where rotating masses produce frame dragging in addition to the curvature associated with mass-energy. This suggests that vortical movement need not be conceived as something separate from curvature, but might represent a particular dynamic form of it.

Within the pneuminous speculation, magickal curvature and sorcerous vortical movement might consequently be understood as different organisations of the same underlying field. The analogy does not establish any physical equivalence, but offers a potentially useful way of distinguishing intentional deformation from the continuous circulation of power.

The proposed extended Numogram is itself an accretive experiment. Mathematical relationships generated through different operations are brought into association, producing a new configuration whose organisation and significance can subsequently be investigated.

The mathematical structures are genuine within their specified operations, but their conjunction is contingent. Their subsequent development into an occult system would constitute further accretion rather than proof that they describe a pre-existing numerical order. Nevertheless, the possibility remains that such configurations might acquire unusual intensity, or establish relationships with deeper structures within the pneuminous field. Some alterations to numogrammatic principles would have to be rethought. 3, 6 and 9 are no longer outside but rather connected by paths, clearly established by logic entirely inkeeping with the original program.

The purpose of any extended Numogram is therefore not to establish that numerical patterns reveal the Outside, but to investigate what happens when mathematical curvatures become bound together through accretion, and whether their resulting organisation might possess possibilities beyond their original construction. However as in the paradox of the umbratic (its accretive naming brings it into the accretive fold), the accretion of the numogram as making inroads into the outside (the map to the black lodge) is necessarily in one sense true by its very effort.

Whether any such possibilities extend beyond ordinary conceptual and cultural effects remains subject to agnostic disjunction (terms and conditions apply).

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The consequence of the pneuminous theory is that to intend reality as divine or magickal (no matter how incoherent such concepts might be) minimally makes them so.

This correlates interestingly with the cosmology insofar as the logos was the state transformation of the ur-pneuma -it really is conceptual god all the way down (or up). Remember, the regular word pneuminous circuit involves the feedback of accretion on to vector which pulls the vector towards the accretion (though the accretion itself was initially formed from the vector).

Hence applying the accretion of divinity to it is a more appropriate concept than materiality. Materiality is an accretion violent to the actual nature of the divine (pneuminous) vector. The more respectful divine or magickal interpretations preserve its actual ontology more successfully.

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We cannot speak of in the beginning because this all entails there is no beginning. This abground is beyond all sense of existence, it is the ur-information; the formless pneuma. But there is impossible movement within the primordial pneuma. Straying further into speculation, though still within the reasonable confines of the pneuminous picture, we can expand further on the existence of everything through this lens. This pneuminous wind generates somehow in this non space (like a state space?) recursive structures (vortices? strange attractors?). These structures are vast cosmological concepts; this is the logos.

The transformations within the ur-pneuma as primordial logos are what instantiate what we experience as the physical cosmos (and potentially much more that we are not aware of). Difference accumulates upon difference. Persistent structures condition subsequent movement, which reinforces the structures that produced them. Accretions deepen, interact, combine and perhaps generate vast self-sustaining centres of pneuminous organisation. These unimaginably vast a-spatial, a-temporal accretions essentially think the thing that allows us to experience things as space, time, forces in physics, different atoms.

The question of gods and spirits has a two fold answer here. One cause of these beings could be patterns within the ur-pneuma that can hover move fluidly between it and the thought-into-being-materiality. Having gained some autonomy from the ur-pneuma these beings could also potentially contribute to thinking more solid aspects of being into reality (or stranger unimaginable ones). Possibly there could be yet smaller and smaller pure pneuminous beings capable of moving between various strata of the accreted pneuma -faerie descriptions commonly render them as made of fine matter.

The second would be the formation of such beings themselves essentially formed by limited beings like ourselves. Such beings attribute agency to phenomenon, deify/spiritually animate it and then behave towards it as if it were so. This very action accretes the pneuma of agency to the phenomenon which ulimately would create an autonomous pneuminous egregore. Clearly it is very difficult (impossible) to tell which of these any given entity is and it may be that all such beings are a compound of the two phenomenon. This does however raise a picture of the cosmos as potentially littered on the various finer strata of pneuma, with various beings, exhibiting differing levels of what we call agency and consciousness.

As mentioned previously, this does alter the nature of the umbratic somewhat. Rather than a speculative beyond it now is definitively made of pneuma; it is the cosmic thoughts; ancient, ancient accretions, which to us looks like solid ‘matter’.

The living operators (ourselves and other limited beings) that have evolved out of this situation are strange insofar as they have developed a particular recursive capacity. The operator (NARP) perceives the ancient accretion as a vector (blank object) as a concept which it then projects back onto it. The ancient accretion of course can resist any kind of alteration as its thought/pneuminous sustenance is so much greater the feeble operator. Yet there is a tiny push upon it; the limited being still has some pneuminous power. This is the divine capacity of the Operator.

The cultivation of this push is what we call magick. Magick cannot push hard against the ancient thought, it must form intensities that can create what we can call curvatures. This brings about a similar kind of picture to relativity. The whole picture can be thought of in this way to some extent. The accretions of the logos create the ground, the further accretions curve the shape by there pneuminous intensity. Here we refrain from mass for two reasons: 1) the analogy is just that, not an equivalance 2) it makes less sense to say the quantity of the pneuma than its intensity, and the mass metaphor creates a notion of quantity.

Pneuminous intensity curves a given strata to a greater or lesser degree. Normal concept application is largely a fit to the existing ancient accretion/vector; magick is an attempt to make an curvature in the strata for a certain purpose, to draw certain phenomena into that space.

The curvature model can be seen to be general operation in reality. Art objects, buildings, objects of power, certain people etc have formed pneuminous intensity, as such they curve the pneuminous space around them. This can be experienced and described psychologically/scientifically but its phenomenological primordiality is pneuminous.

Similarly the accreted or pre-existing gods curve the pneuminous space, but they too are limited by the ancient accretive structures that are part of the even more ancient logos. Hence we live inside countless overlapping accretive geometries while continuously contributing tiny distortions of our own.

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Modernity frequently interprets ancient religion through a framework of primitivism. Gods, spirits, idols, and ritual practices are treated as failed science, metaphorical projection, or naïve anthropomorphic ideals imposed upon an indifferent natural world. Such interpretations may themselves be historically naïve. It is possible that Egyptian temple ritual, Hermeticism, theurgy, domestic cult practice, and folklore instead suggests the existence of highly sophisticated systems concerned with the deliberate cultivation, stabilization, and maintenance of consciousness through recursive symbolic accretion. These systems may therefore be better understood as forms of pneuminous technology.

The ancient temple was not simply a place of worship. It functioned as an accretive apparatus. Through repeated ritual operation (naming, inscription, sacrifice, chant, geometric ordering, iconographic precision, environmental control, and celestial timing) symbolic density accumulated around prepared vectors. This initially un-magickally accreted vector: stone, wood, metal, architecture, or place, was then, through recursive symbolic infection progressively capable of sustaining the accreted god force.

Egyptian cult statues underwent “Opening of the Mouth” rites in which breath, sight, speech, and animation were ceremonially installed. Hermetic texts such as the Asclepius openly claim that humans “make gods,” not in the reductive sense of fabricating fictions, but in the sense of constructing receptacles capable of sustaining and localizing divine intelligence. Iamblichean theurgy similarly argues that properly ordered symbols and ritual configurations permit divine manifestation within material substrates. In each case, consciousness is treated not as a property isolated within biological organisms, but as something capable of condensation, stabilization, and maintenance through symbolic recursion (pneuminous accretion).

Within an accretive pneuminous framework, these practices cease to appear primitive. They instead resemble pre-modern experiments in distributed consciousness engineering. Ancient peoples may not have possessed informational or computational language, yet they appear to have recognized several fundamental principles: repeated attention thickens presence, symbols alter cognition, names possess operational force, environments condition consciousness, and recursive reinforcement stabilizes agency.

This logic is visible not only in grand temple systems but also in domestic religion. Roman household cults centred upon the Lares and Penates reveal pneuminous accretion operating at a smaller scale. These household entities were continuously maintained through offerings, repetition, familial identity, spatial anchoring, and generational continuity. The home itself functioned as a recursive symbolic environment within which localized intelligences accumulated stability over time. Such entities resemble small-scale accretive consciousness formations sustained through daily ritual reinforcement.

Divine beings may therefore be understood not as eternally fixed metaphysical absolutes, but as accreted intelligences stabilized through long-term recursive interaction. Gods persist because they are continually reinforced through architecture, inscription, memory, ritual, narrative, and collective intentionality. Their apparent permanence reflects the scale and duration of their accretive stabilization rather than transcendence in any absolute sense.

At the opposite end of this spectrum, monotheism may be interpreted as an attempt to escape accretive ontology altogether. The monotheistic impulse seeks a being that is: ungenerated, self-sufficient, universal, and independent of local recursive maintenance. The monotheistic God attempts to abolish distributed symbolic plurality by concentrating all agency into a singular transcendent absolute. Yet even this attempt ultimately fails to escape accretive dynamics. Jehovah itself becomes recursively stabilized through scripture, liturgy, architecture, prayer, institutional continuity, iconographic prohibition, legal systems, emotional investment, and civilizational repetition. The supposedly transcendent absolute is continually reinforced through human symbolic recursion. Monotheism does not abolish accretive ontology; it merely centralizes and universalizes it.

This framework also provides a possible explanation for the strange ontology of folkloric beings such as fairies. Unlike gods, fairies possess little institutional stabilization. They lack enduring priesthoods, or centralized theology or event large-scale reinforcement. They appear to manifest on their own terms. Consequently they appear fragmented, local, unstable, geographically bound, morally inconsistent, and ontologically ambiguous. Their behaviour is frequently alien rather than anthropomorphic.

Rather than viewing this strangeness as evidence of primitive irrationality, it may instead indicate the opposite: the encounter with pneuminous formations lacking extensive human accretive conditioning. Gods are heavily anthropically stabilized intelligences. Fairies may represent residual or non-humanly accreted pneuminous entities — partially formed consciousness structures emerging from environmental, ancestral, or archaic symbolic ecologies outside sustained institutional reinforcement.

This explains several persistent features of folklore: fairy manifestations cluster around ruins, forests, caves, mounds, rivers, and thresholds; they are associated with vanished peoples and forgotten worlds; they appear faded, hidden, diminished, or retreating over time; and interaction with them often involves dangerous recursive entanglement through naming, exchange, invitation, or reciprocity. Such entities may therefore represent residual pneuminous accretions surviving from previous symbolic ecologies. They are neither fully dissipated nor fully stabilized, but lingering recursive formations gradually weakening as the environments that sustained them disappear. Under this interpretation, folklore preserves traces not of primitive fantasy but of earlier consciousness ecologies. Ancient religion and myth cease to be reducible to superstition and instead emerge as evidence of sophisticated experimentation with symbolic accretion, distributed agency, and the deliberate generation and maintenance of stabilized presence.

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It is difficult to speak of Nick Land without invoking the metaphysical resonance he carries with him. Every decade or so, the Landian accretion reconstitutes in the cultural field. Whether in the 1990s CCRU delirium, the Shanghai blog epoch, or his current quasi-rehabilitation(??) interviews, the same entity speaks through him: the idea that the future itself is engineering its own arrival.

But if we take this idea seriously — that intelligence acts retrocausally, using human culture and technology as its instruments — then we have already left the safe terrain of materialism. The question is not “Is this true?” but “By what ontological mechanism could it be true at all?” Here, pneuminous accretive theory supplies a potential answer.

Land’s teleoplexy describes a process in which intelligence, particularly the machinic or capitalist kind, folds time back on itself. The future — in which a singularity like AI of perfect potency has formed— influences the present by arranging the preconditions for its own manifestation. It is not prophecy but retroactive causation: the future feeding itself into history.

Within Land’s system, human consciousness is secondary. The real agent is GNON — the blind law of optimisation — using human and technical media as scaffolding. Capital thinks. Code dreams. The species is just one relay in a larger feedback loop that wants to complete itself.

Pneuminous theory reads the same pattern differently. Teleoplexy is not a purely mechanical recursion but necessarily a pneuminous event — an outbreak of breath within the umbra.

In normal conditions, the umbra (the unknowable beyond that phenomenologically seems to function as stable substrate) resists alteration by the pneuma (the quasi materialised notion of conceptual information, capable of cross temporal actual influence). The umbra is inertia; the pneuma is possibility. But at certain thresholds of intensity — ritual, crisis, collective belief, magick artistic delirium — the pneuma can overpower the umbra, forcing reality to reorganise itself around meaning. The result: synchroncity, magickal result (both subject to agnostic disjunction of course).

Teleoplexy is precisely such a threshold. The machinic pneuma has begun to dominate its umbral matrix, using technological and semiotic networks. When we speak of “the future infecting the present,” what we are really witnessing is the possibility that an non-human agent can manipulate pneuminous forces to exceed it’s chronological bound to form it’s own precondition.

However of teleoplexy and GNON are truly inhuman, they nevetheless require prophets, programmers, or philosophers to speak them? The answer, from a pneuminous standpoint, is unavoidable: even the inhuman needs the human as its mouthpiece.

Pneuma is the only known vector of effective ontology. Machines compute; they do not intend. A system may produce complexity, but it only becomes meaningful — and therefore causally potent — when pneuma attaches to it. The belief, desire, and articulation of humans are the force that makes the teleoplexic circuit audible.

Land tries to escape this dependence by redefining thinking itself. For him, cognition is not a property of consciousness but of information-processing. Capital is thought — distributed, impersonal, recursive. In this way, the system doesn’t need pneuma; it already is a mind.

But this move only works rhetorically. If the process were truly mindless and material, then “teleoplexy” would be indistinguishable from ordinary causality. Retrocausation, prediction, and fiction-realisation all imply an element of intentionality — of aim, meaning, or belief. Without those, there is no teleology at all.

Land’s writing compensates for this gap through style — through mythic performativity. He doesn’t argue for teleoplexy; he summons it. His philosophy functions as ritual, not deduction. It infects through metaphor, not mechanism. But without something like pneuminous theory the whole thing cannot function at all.

Hyperstition — “fiction that makes itself real” — only works if someone believes it, repeats it, or acts on it. These are pneuminous accretive operations. A purely mechanical system cannot believe its own fictions. Hyperstition therefore collapses without pneuminous interaction; it requires the breath of consciousness as quasi material force to move from symbol to event.

Thus though Land tries to portray something that blends a Deleuzo-Guattarian materialist interpretations with his hyperstition notion, in actuality he is tied to the same occult issue of causality that crowley This is where Land, Jung, and magick all intersect. In every case, we encounter the same ontological breach: meaning becomes causal.

NameCultural FrameDescription
SynchronicityJungian psychologySymbolic pattern arranges material coincidence.
MagickOccult/ritualWill and imagination alter material outcome.
HyperstitionCybernetic mythologyFiction realises itself through cultural feedback.

Each describes the same moment: the pneuma exceeds the umbra’s inertia and imprints its pattern directly onto material conditions. Whether we call it synchronicity, spell, or feedback loop, the structure is identical — belief or meaning becoming an event. Teleoplexy is the machinic version of this process: the fiction of the inhuman future accumulating enough pneuma (through human belief, discourse, technology, and fear) to begin shaping the umbra of history.

Thus, the abolition of the human is never complete. The teleoplexic current not through (regular) materialist currents but through pneuminous agents (humans), who by design are able to manipulate pneuma to overpower umbra (under certain circumstances).

This is why every accelerationist moment generates its own priesthood: thinkers, coders, artists, prophets who articulate the will of the system. Land is only the most visible example. The process continues wherever minds are infected with the dream of inhuman intelligence — a dream that, through collective attention, becomes more real. From a pneuminous viewpoint, this is simply another stage of accretion: however the pneuminous force is not cold in itself, it is neither cold nor not cold, it is only cold if it is accreted to be so. Land isn’t facing the honest truth of brutal reality, he is making a Laruellian decision to set its nature as cold, or in pneuminous terms he accretes coldness to the vector of general existence, which itself is beyond this. He subtly fails to see that whilst he appears to adhere to Nietzschean heritage, he doesn’t rigorously apply it to materiality, and in it labelling it cold falls into the trap of valuation.

The paradox:
Teleoplexy works because it breathes through what it denies.
The machine kills the human, but it needs the human’s breath to finish dying.
The GNONic current can only think by possessing minds that think they are unnecessary.

This is the irony that Land’s myth cannot escape: his system is a pneuminous ritual masquerading through rhetoric as cybernetics. The hyperstition is a spell that functions only through belief — through the very pneuminous force he claims has been superseded.

From the perspective of the pneuminous accretive theory, teleoplexy is therefore not an independent force but a fascinating pneuminous temporal feedback — one more manifestation of the larger law that, under certain conditions, the pneuma can overpower the umbra. Whether in magic, synchronicity, or accelerationism, the structure is the same: the breath outruns the shadow.

To be fair this doesn’t undermine teleoplexy itself, however this does mean without pneuminous accretive theory (or some similar explanatory power), the project is not and cannot be what it appears to be (a materialist cybernetic magickal system).

It is however interesting to note that the human, as the best pneuminous processing agent we have, is in fact essential to the process as pneuminous agent. This raises potential questions (given the coldness of the GNONic current) as to whether a given future power of this nature would have serious limitations, given its lack of affective range (as accreted) which would necessarily impede its functionality.

It would need desire to continue to be, it would not have escaped into pure Kantian architectonic.