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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 preceding discussion distinguished two possible modes of anomalous action within Pneuminous Accretive Theory. The first involves the intentional application of intensified conceptuality to the vector field. The second involves the reduction of ordinary accretive constraints, potentially allowing a freer operation of power. As mentioned, we provisionally identify these modes as magick and sorcery.

This distinction suggests two different ways in which pneuminous activity might become anomalously effective: magick through curvature, and sorcery through vortical movement. The proposal remains highly speculative, but it may provide a useful way of distinguishing the intentional modification of reality from the less directed manifestations of power described in certain occult and spiritual traditions. In the magickal mode, a desired concept is deliberately applied to the vector. The practitioner seeks to produce a particular outcome through the intensity of a pneuminous configuration.

The previously mentioned gravitational analogy provides a possible model for this process. Just as mass-energy produces curvature in spacetime, an intensified conceptual configuration might, hypothetically, produce a local curvature within the pneuminous field (which as discussed now is reality itself), altering the structure of events towards its intended manifestation. The greater stability of ordinary material reality (deeper cosmic accretive structures) would ordinarily resist such modifications. Nevertheless, exceptional differences in intensity produce local anomalies from established accretive organisation (the human pneuminous accretive force curves the deeper accretions of time etc producing the anomaly).

This does not mean that magick literally operates through gravitational forces. Curvature remains a speculative analogy for the possible capacity of conceptuality to modify the field within which it is already situated. The essential feature of this mode is intentional determination. A particular conceptual configuration is applied in an attempt to produce a particular effect.

Sorcery might involve something quite different. Rather than attempting to impose an intensified conceptual configuration upon the vector, the practitioner seeks to reduce the ordinary accretions through which human consciousness is organised. Such reduction might allow a freer movement of pneuminous power, no longer constrained by the habitual structures of thought, identity and intention. Here the vortex becomes an intriguing possibility. A vortex is a persistent organisation of movement, often involving circulation around a centre, concentration and inward or outward flow. Its identity is maintained through dynamic relationships rather than the accumulation of static material. Within the speculative pneuminous model, vortical organisation might describe a process through which power becomes operative when ordinary accretive constraints are weakened.

The sorcerer would not necessarily be generating power through the intensity of a desired concept. Instead, the attenuation of local accretions might permit participation in a movement belonging to the wider pneuminous field. This suggests a distinction between the two modes:Magick attempts to bend the vector towards an intended outcome. Sorcery potentially allows the vector to move through the practitioner in a less conceptually determined manner. The vortex would therefore not simply be another representation of magickal intensity. It might indicate a different mode of organisation altogether.

The work of Viktor Schauberger provides an interesting point of comparison. Schauberger’s investigations of water movement emphasised spiralling, inward-directed flow and the relationship between vortical motion, concentration and organisation. He associated such movement with constructive and regenerative processes, contrasting it with outward, dispersive forms of motion. His more extraordinary energetic claims remain scientifically unverified, but the general relationship between dynamic movement and persistent organisation is suggestive.

A vortex is not merely a rotating object. It is a process in which movement establishes a relatively stable form. This might offer a useful analogy for sorcerous action.

The reduction of ordinary accretions could, speculatively, allow pneuminous activity to enter into a different organisation, one characterised by circulation and flow rather than the deliberate application of conceptual intensity.

Of course the vortical movement itself would produces local curvature. Arguably these curvatures would be stronger than those achieved by pneuminous intensity. The two modes need not be mutually exclusive.Nevertheless, their distinction remains important. In magick, curvature is sought through intentional conceptual application. In sorcery, curvature might arise as a consequence of a freer vortical movement that is not itself directed towards a predetermined outcome. An interesting question is whether such movement is generated by the reduction of accretions or whether the reduction merely permits access to vortical processes already operating within the wider field.

This second possibility becomes particularly interesting when we consider the Outside. Within the speculative all-pneuma model, ordinary human consciousness operates within an immensely larger field of accretive structures. Some of these may possess a stability, intensity and organisation vastly exceeding anything available to ordinary human conceptuality. Such configurations might be understood as alien intelligences, god-level accretions or other forms of nonhuman organisation. Their existence is not established by the phenomenological foundation of the theory. Nevertheless, the model permits their possibility without requiring a separate supernatural realm.

If sorcery involves the reduction of ordinary human accretions, it might allow a different relationship with these deeper structures. The practitioner would not necessarily need to generate sufficient intensity to overcome the stability of the material world independently. Instead, the attenuation of habitual conceptual organisation might permit participation in processes belonging to a much greater order of pneuminous power (e.g. Castaneda’s world stopping). Vortical movement might provide a possible model of this participation. Rather than imposing a new configuration upon the field, the practitioner might become involved in an existing organisation of power, allowing effects to emerge through that relationship.

This would also explain why sorcery need not be characterised by the same degree of conscious desire or intentional determination as magick. However, it would be a mistake to assume that every unusual experience arising through such practices necessarily involves contact with the deeper Outside. Local accretive processes might also produce unusual phenomena. A contingent configuration could become operative without possessing any privileged relationship with fundamental reality. The distinction between local occult efficacy and genuine contact with deeper accretions must therefore remain open.

One further possibility concerns time. If the wider pneuminous field is not necessarily organised according to the chronological succession through which human beings ordinarily experience events, then deeper accretive structures might possess relations extending across apparently separate temporal locations. Vortical organisation might offer a speculative model for such relations.

A vortex involves circulation, return and movement around a centre. If something analogous existed within the temporal organisation of pneuma, it might permit relationships that appear anomalous from the standpoint of ordinary chronological experience. What appears as retrocausality might not necessarily involve information literally travelling backwards through time. It might instead reflect a more complex organisation of relations that is not intrinsically divided into past and future.

This possibility has affinities with Nick Land’s speculative accounts of alien temporality, the Warp and teleoplexy. However, the pneuminous model does not require a particular future intelligence or technological process to possess privileged access to such relations. Nor does it require numerical circuits to provide accurate maps of the temporal Outside. If a-temporal organisation is possible, it might be associated with many different forms of accretive activity, including processes that have no connection with human technological development.

The connection between vortical movement and temporal anomalies remains entirely speculative. A repeating cycle is not evidence of retrocausality, and the geometrical properties of physical vortices do not establish the existence of nonchronological causal relations. Indeed given the lack of confirmation available to such speculations, what they do become is actually accreted phenomena themselves. That is, the vortex and curve as analogy through a speculative modified Einsteinian pneuminous paradigm may accrete to become more operative terms if sufficiently accreted. Do the terms match the vector of what is going on precisely? Possibly not, though their approximation could still equally be productive and useful.

To reiterate then, the distinction between magick and sorcery now offers two provisional models of anomalous action. In the first, conceptuality is deliberately intensified and applied to the vector, potentially producing curvature towards a desired outcome. In the second, ordinary accretive constraints are reduced, potentially allowing a freer vortical movement of pneuminous power. The first is characterised by intentional determination; the second by a relative suspension of that determination. Both might produce local alterations within the wider field, but their proposed modes of operation are different.

The distinction also helps preserve an important difference between occult power and spiritual development. The reduction of habitual accretions might be valuable independently of whether any anomalous effects occur. Sorcery would be one possible manifestation of such a transformation, rather than its necessary purpose. Nor should we assume that magick and sorcery exhaust the possible forms of anomalous causation. They are heuristic distinctions within a speculative framework.

The central problem remains unresolved: what precisely constitutes pneuminous intensity, how might vortical organisation arise, and under what conditions could either produce effects beyond ordinary psychological and physical causation? For now, the proposal is that curvature and vortical movement might represent two different modes through which pneuminous configurations become anomalously operative.

Magick would seek to modify the field through the intensity of an intended concept. Sorcery might permit a less directed participation in the wider movement of pneuma through the reduction of accretive constraints. Neither mechanism has been established, but the distinction provides a potentially fruitful way of investigating the relationship between intention, power and the organisation of reality. It also leaves open the possibility that the vortex, so prominent in natural phenomena, occult imagery and numerical speculation, might be more than a convenient metaphor for the movement of power.

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The phenomenological world is not the world of physics. Our notions of constant spatial position would not be true from a physics perspective. However the phenomenological world has no problem with ‘there’, that point, two feet to the left of the table corner. This world is constructed of pneuma, conceptuality. The theory endlessly put forward here (on this site) is that we live in a sea of pneuminous accretions more than we live in a putative substrate (sometimes referred to as umbra), indeed at least consciously, we only live in pneuma. This is not an epiphenomenal substance that really means ‘your mind’, rather it is ontologically affective in its nature and as such, the reason why all manner of paranormality occurs (it is not necessarily beholden to the substrate, or can overpower it).

The determination of what something is, is akin to the collapse of a superpositional state. When any vector region (an area of reality that has the possibility of being an object for us) has its status disclosed for us (by being told what it is, or discovering a use for something) it collapses from a plurality of possibilities into one. This moment is the moment the accretion of pneuma (the concept as quasi Platonic form) attaches to the vector for an individual. We experience this as the difficulty on reperceiving things as different things and being stuck in patterns (this occurs on many scales).

Humans as conscious beings face forwards in time and backwards (memory) but there may be other temporalities that we may presuppose as speeded up or slowed down but in fact are very different. Such temporalities face in other directions, thus some may cut across our own. This cutting across is not an inert vision but an active presence which enables them to communicate or act through what we think of as strange phenomena (synchroncity). From the alternate temporal perspective, this is just action.

There are likely several kinds of ‘interaction with pneuma’ that bring about our events.
i) Events that occur in a truly random sense, brought about in a very real material manner (since this is a real mode of reality). This is still pneuminous, but this just occurs within forwards and backwards.

ii) Events that are brought about by pneuminous noise. Free floating accretions that we have latched onto or that have latched onto us manifest in some form that looks weird (synchronicitous) but has no actual significance to our intentions.

iii) Events that are brought about by interference from other conscious beings. This itself can be broadly categorised into events brought about by other humans, or beings of different temporalities, of this latter category there are those that are purely pneuminous and those that exist in this world (e.g. plants/trees). Humans may wish ill or good for other humans and depending on power and type of action may influence outcomes, however what it suggests is that humans do have sideways abilities, they simply do not have conscious access to them. The abilities of the other beings to influence action is difficult to comment on, but what can be said is that these influences manifest in improbable outcomes and strange occurences.

iv) Humans may influence their own outcomes. Much is written and spoken on this in the form of manifesting etc (a very different usage of the word to my manifestationism). This is the activation of the will towards particular goals; it aims to draw accretive structures towards the individual that will aid them. The manifestation of these circumstances is a sideways force, or at least diagonal.

These reasons (and probably some others) form a nexus of why things happen. They all intermingle all the time, with no one probably more common than the other. Though maybe some people have a tendency to guided by one of these more than another. The emphasis that occult systems place on ‘waking up’ is to lower the influence of other events and to increase self influence (and then not to abuse self influence). The basis of this control is silence, which facilitates the control of the accretions.

The relevance of the phenomenological world as pneuma can now better be seen. Since it is not simply an overlay on something solid, but rather a dynamic realm in itself that is simply mutually anchored to the appearance of a substrate (umbra or the substrate beyond appearance is a necessary appearance) it can change more that we think it can. The mode in which change occurs is through the interconnection of the intersecting temporalities.

The conceptual determination collapse is the seeing an event as pneuminous (numinous). This particular feeling is the collapse of that event from quotidian perception into the alternative temporal intersection that it is. Mostly this is only perceived in strong synchronicitous phenomena, however reperceiving the world in a certain way does facilitate a broader vision of such interactions. The trick is to not obssess with them in terms of meaning, whilst maintaining a clearer pneuminous-numinous view.

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The relation of pneuma to time can only be played with speculatively. This however does not mean that reasonable speculations cannot be made, and even if they are speculative they may have merit as ideas to be experienced if nothing else.

Difficult as it is to unpick, it is necessarily true that time is an accretion of pneuma. That is to say, since it is a concept like any other, this must be the case. There is a vector, or maybe several vectors that have the time concept applied to them. This sense of movement and change accompanied by regular patterns of lengthening and shortening days, altering seasons, decay, birth. These are the overlapping vector regions that we call time. For us, it goes in one direction, or at least for the consciously aware parts of ourselves. As Bergson recognised, it has different natures, it has an experiential qualitative dimension in which it can drag or quicken and it has a seemingly objective nature in which we can demonstrate its measurable nature by means of time pieces.

As time has gone by the latter version has become more and more accepted as the only time, and Bergon’s time becomes more like an interesting thought, an epiphenomenal time that we can recognise but know isn’t ‘real’. The pneuminous accretive model suggests a feedback system in which the accretion employed feeds back onto th vector to make it ‘more like the accretion’ in some way. This direction in which this is the case could now reasonably be identified as sideways (see the previous post on sideways perspectives).

So time is an accretion, but part of its vector structure is (as stated) the sense of change. There is a conceptual (accretive) parade in front of us as we move around, an endless series of conceptually understood beings litter the place. Internally (in the mind, another accretion) it is, if not similar, also accretively littered. The internal dialogue, for most people, constantly pours over various ideas, scenarios, worries.

An extension of this observation is that since time is an accretion, a background accretion for this parade of accretions then there is, in a sense, a way to stop it. To not be too crazy about it, I would have to concede that, barring possible extreme spiritual practices that I could only hypothesise about and have no particular evidence to suppose exist, such a notion would not alter reality in the sense of the absolute cessation of time. However I do find cogent the possiblity that whilst the vector field is indubitably changing, the engagement we call time could in some sense be severed.

This would in its most basic sense be meditation, but a meditation that did not focus on any rhythmical pattern, breath or otherwise that tied it to the forward facing time accretion. Such an absolute stillness, with an absence of intruding accretions, coupled with a re-perception of external reality that removed its comprehending concepts (successfully bracketed them off) would essentially form an absence of temporal perception (the removal of the time accretion). This removal would in turn remove the feedback, at least in the region of the individuals accretive connections. There would be no time. Of course the nagging sense that the body would continue to be forward facing persists. It’s a primary manifestation, however there is a secondary manifestation that presents an uncertainty as to how much ontological effect one might achieve by this action. If there is any ontological interaction then it seems to follow that lesser versions of such a practce might also precipitate lesser versions of reduced temporality.

So whilst internal dialogue stopping practices might fail at being as extreme as the one described above, any silence of the mind, removes accretive flow, disconnects us from it, and in a sense places us slightly outside of time (in a way that we should not feel is necessarily simply epiphenomenal). This fits quite well with pretty much all occult/esoteric systems, as they always encourage the cessation of the internal dialogue to achieve anything. Contemplating again the notion of sideways, we might hypothesise that, the removal of internal dialogue that directs the flow of the being forwards, allows it to face sideways. Sideways being the direction in which plant and other beings, often considered not conscious in our sense, direct their awareness. This direction may actually also be a kind of time (in the sense that there might be moving change within it), just time as we do not understand it, orthogonal or diagonal to ours. Certainly sideways has access to our time; this is speculatively, the direction from which synchroncity emits. Thought in this way, whilst Bergson’s duree, is still within forwards facing time, it could be considered to accept a certain wobble, and tendency that takes the being closer to the sideways perspective. From this perspective it would certainly achieve ontological parity with chronological time.

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What is the meaning of what philosophy tries to tell us? There are cases where it wants to tell us the true meaning of a concept. Maybe this is always what it wants to do. It then uses argument to tell you why a certain version of an concept is the case. When someone finds the argument agreeable they at least partially (or maybe wholly) become an agent for that system. Heidegger identifies this issue as the question of being. What is the being of something and hence what is the being of being?

The satisfaction that we feel (upon finding something that seems to answer an issue) has two potential explanations. One is that we drift into camps for different philosophies. This is what I wrote about by the notion of manifestationism. This is the idea that, owing to the irrefutable nature of the philosophies, the competing ontologies cannot outcompete each other; rather the agents (philosophers) only choose to adhere to different philosophies based on conscious or unconscious biases.

The second is a more radical conception. This is that there is a correct version. However the correct version is not necessarily one that alligns with an external reality, rather one that aligns with a deep bodily unconscious cognition (as Hayles would call it). In this version, the bodily unconscious already knows what is the meaning of for example, photography. It knows what photography is to the organism, the impact of it, how conceptual interaction interacts with the flat surface and the metaphysics drawn out from this. These exist. Philosophy (or non-philosophy) is trying to access these unconsious bodily understandings that we already have to produce an actually possible true answer. This will not appear in the sense of something proved correct, but rather only with a sequence of argument will give a ‘feeling of correctness’.

The satisfaction we feel in successful philosophy is a kind of almost catharsis at aligning our conscious intuitions or logical processes (either could find the right spot) with this bodily understanding which is already there. This is interesting, as it does not guarantee any particular a priori about reality as such, but it does suggest that a kind of anamnesis is possible, is real. This knowledge would be human actual philosophy. There is a kind of a hint as to difficulties of establishing such knowledge by argument. That is, the philosophical arguments would only be paths that lead you to this harmony with the bodily knowledge, not to be mistaken as abstract procedures that could definitively lead you there. They could be followed badly.

Two consequences seem to appear. One is that the manifestationist issue of multiple ontologies could re-appear through the failure to tread the corrrect paths appropriately, and thus also the failure to find the same places. These issues could be compounded by too much emphasis on seeking the validity of paths, using abstract systems i.e. logic. The second would be that different bodies have different realities within them. That is, deeply encoded in different organisms are quite radically different ways of treating the world (this would then re-align with the manifestationist position). These differences then mean that different cathartic satisfactions must be found to obtain the correct remedy. In Wittgenstein’s terms, there may be different shaped bottles for different shaped flies and different methods to escape them.