time sorcery manual

TIME Sorcery vexsys

Creative Commons Copyright © 2020 by Vexsys Attribution-NonCommercial 4.0 International (CC BY-NC 4.0). First Edition: December 2020 Designed and published by Gate Zero.

Table of Contents Table of Contents Preface i Module One: The Fundamentals of Magick 1 What is Magic(k)? 1 With or Without a k 5 A Brief History of Occultism 6 History of Time-Sorcery 10 Why Study the Numogram? 14 Module Two: The Numogram 17 The Numogram and How to Make It 17 Areas of the Numogram 20 The Zones 22 Finite Fields and the #-Gram 22 System 22 Qabbala 101 26 Banishing and Grounding in the Numogram 29 Appendix to Module Two 32 Module Three: Numogrammatics 33

Table of Contents Celestial Aspects of the Numogram 33 Numo-Hermeticism (Hermes Discovers the Numogram) 35 Numogrammatic Energy 41 Conjuration 41 Module Four: Numogoetics 43 What is Goetia? 43 Summoning 47 Pandemonium and Cthelll 52 Module Five: Hyperstition 57 (Un)Belief, fiction, and lines of flight 57 Three Parts of Hyperstition 61 Building Your Own Reality Tunnel 65 Further Reading 71

i Preface Preface This manual is a culmination of over a year of intense study and experimentation regarding the numogram. Originally, this material was written for my class on timesorcery, and while it has been edited to exclude all references to the course, including the course exercises and discussions that went along with these modules, the format is still very teacher-student. This should only add to the overall accessibility of the work. I used these exact modules and explanations to teach people with relatively little background in both magic(k) and numogrammatics to cast numogrammatic magic. To my knowledge, most of the experiments that my students have gone on to do have been successful. Previous attempts to explain the numogram from a magical perspective were really great at drawing connections between it and other systems, but very terrible at actually explaining how numogrammatic magic works. This manual fixes that problem: by reading it you will learn how to cast numogrammatic or numogoetic magic. (The difference is subtle but worth preserving.) Even with this manual now in existence, there are still many things that we do not yet know. As you come across places in this text that can be better explained or end with a question, what does it really mean, I invite you to join in the inquiry and discover it for yourself. My goal with the course was always to kick open the door so that more people can experiment with this weird magic with less

ii Preface risk. I believe that the first step has been taken, and with the publication of this manual we are one step closer to introducing even more people to the cosmic joy of magical practice involving the numogram. This manual is not a replacement for a course. A group of people to bounce ideas off of and test different aspects of the same hypothesis makes a huge difference, and I couldn't have completed this book without that environment for myself. Whether you choose to study with me in future iterations of the course, or create numogram-cabals of your own, I wish you luck on your adventures. Vexsys, 2020

1 Module One: The Fundamentals of Magick Module One: The Fundamentals of Magick What is Magic(k)? When Aleister Crowley said “Do what thou wilt”, he probably meant something along the lines of “do magick”. Many people take this to mean that magic is simply doing whatever it is that thou wilt, in other words doing your will. In fact, Crowley thought that all acts of will, even ones as mundane as choosing what to have for breakfast, counted as doing magic. But do we feel particularly magical when eating breakfast? Maybe after a bout of good sex, but that feeling tends to fade fast. Is there really magic in everything we do? The answer is actually simple: are you willing to find it? The basic premise of sorcery is simple: there are unseen forces in the world that can be used to affect how the world works in accordance to our will. If you don’t believe in free will, you might have some trouble grokking how magic works, but you can still paper over it nicely thanks to Lemurian influences. It’s simple: the lemurs are responsible for everything (more on this in the coming sections). When you do magic, what you’re doing is communing or interfacing with these forces in order to get what you will. I use the word will here, versus what you want (or

2 Module One: The Fundamentals of Magick desire), because of the way that desire is framed both culturally and in the brain. A.O. Spare makes this claim better than me, so I’ll just paraphrase him as best I can. Basically, in order to desire something you must not-have that thing. So if you would prefer to be having something, you should probably not simply continue desiring it. Instead of merely desiring, you must find a way to produce the thing. Your will is capable of production. So, you use your will to produce your desire. In sigilization this manifests as “I will x” or “x is my will”. So in magick, you will something to happen using the occult forces of the universe. How do we access those forces? How do we come to understand magic well enough to do it? Well, this is where the “reality tunnel” comes in. You can use anything at your disposal to do magick so long as you have modeled it properly. However, every kind of magic might scratch a different itch on the cosmic plane, so you essentially have to experiment with finding the right things hat work for you. I have found a meta-model of magick useful for my purposes, at least for explaining magic to others. Magick can be described as a cycle with five placements: source, imagination, possibility, action, change. The source of the magic is the root of all magic, whether that’s a fundamental law of the universe or you simply believe that God has endowed you with special powers is irrelevant. All interpretations of source are valid because source can’t be nailed down to just one thing and everything, to some extent, is an emanation of that source. It’s not unlike the story of the three blind mice. One person might have found a ley line that gives them

3 Module One: The Fundamentals of Magick strength while another must collect power through objects or generators. There are no invalid answers because magick, as a fundamental law of the universe, cannot be grasped in one’s hands. To posit one reality tunnel against another as some kind of competition is a waste of time. The only time that you should do this is as an experiment of usefulness (as defined by yourself). As part of doing magic, one must be able to “turn about”, or view the universe from the perspective of an observer on the outside of it. This means finding the arbitrariness in all things, including your own reality tunnel. This is fine, though some people may lose sleep over it, it does not actually stop you from enjoying the aspects of your life (and magic) that you currently enjoy. You can still put on the various hats, party with your friends, and ignore the really annoying people on reddit even though you understand that your placement within the mesh-work of reality is arbitrary. The next step is imagination. Zummi claims that there are eight senses: sight, smell, touch, taste, sound, mind, memory, and imagination. Imagination is the “highest” sense because it is the sense that allows us to process the data of our other seven senses and discover patterns. Imagination also allows us to imagine things that aren’t real. This is a big fucking deal, actually. One could also argue that the imagination allows us to experience things which aren’t real (for example, I can imagine what it’s like to get my arm cut off). Imagination is a fundamental of magic because, in order to do magic, we must first imagine what our will is. Source is a passive trait of magic, it’s always already there waiting for us to access it,

4 Module One: The Fundamentals of Magick so the first active step in doing magic is imagining it. After imagining it, we have to consider the actual possibilities. Magic most often works through the most possible routes, which means if we want to fly or divine a particular city we are much more likely to do it astrally instead of being teleported there immediately. That’s not to say the latter is impossible, just that we might not have the tools to do it quite as easily. Possibilities are applied not just to whether or not what we desire to will is something we’re capable of, but also to what kind of magic we must do. If our will is to meet a new lover, then we could build a honey jar or pray to Aphrodite to meet our true love. Sometimes, we end up doing both. That’s all part of sorting through our imagination into possibilities. The next step is action. Action is the actual act of doing the magic, though the word action might be misleading since it suggests a kind of ritual adherence or dogmatic approach. You do not need to wear a robe and recite the Keys in order to perform magic. In fact, most magic today is probably not done that way. There doesn’t even, necessarily, have to be a somatic component. The will and the forces of the universe exist beyond the physical, but remember that the world itself is physical and so the effects must be measurable in the world. The final step is change. Change is what happens when your will becomes true. Before, it wasn’t, now it is. Now you don’t see it, now it’s there. Change can happen on a variety of levels, so one of the most important things that you can learn is the ability to discern whether it was your will or something else that caused the changes to occur. If your spell fails, then this step probably doesn’t occur,

5 Module One: The Fundamentals of Magick which (unless you give up) means you have to return to the beginning and try again. In other words, a failed spell can short-circuit this system by forcing you to consider other options before completing the circuit. With or Without a k I have never been one to care which way magic is spelled. The origins of magick-with-a-k stem from not being confused with stage magic. It can be fun to get them mixed up and it can be fun to confuse others. For me, magic and magick are completely interchangeable terms. For you, they might not be. However, know that when I say “magic” what I mean is the kind that I do, not the kind that David Blaine does. This also goes for my use of “sorcery”, “magick”, etc. They do have different connotations, but I mean them as the act of “do what thou wilt”.

6 Module One: The Fundamentals of Magick A Brief History of Occultism Trying to figure out what to say in this section is really difficult! Do I start at the beginning of western occultism, or do I start with the “breaks” in thought? I don’t know! So I’m just going to try to weave a narrative that leads up to the present while ignoring time-sorcery and also the boring stuff so that I can talk about time-sorcery in the next section. So, let’s begin. The Hermetic Order of the Golden Dawn was a secret society / mystery school prevalent in Britain in the 19th and 20th centuries. Pretty much all western esoterica that’s popular today can find its roots in the HOGD. This group was vaguely associated with the Rosicrucians but there’s not a direct lineage (the founders were friends with some Rosicrucians). The HOGD started in 1887 and lived only until 1903. They studied various magics, including astrology, divination, geomancy, astral travel, alchemy, etc. This group is worth mentioning because the Hermetic Order of the Golden Dawn had, as one of its members, Aleister Crowley. You all know him from Thelema, right?! But not just Crowley, for they could also count AE Waite, Bram Stoker, WB Yeats, and many other prominent people among their ranks. Therefore, not mentioning them in a history of the occult (really a history of western occultism) wouldn’t make sense. This also goes for theosophy, which is worth mentioning because it inspired AO Spare et al. So in 1903, the HOGD died, stranding a bunch of magicians and forcing them to figure out something else

7 Module One: The Fundamentals of Magick to do. In 1905, AO Spare published his first book Earth Inferno. You should read it if you get the chance. Then, in 1913, AO Spare published The Book of Pleasure, which is probably one of the most important magical texts of the last century. AO Spare invented sigils. They existed before, of course, as representations of spirits and entities and ideals, but not as spells-in-themselves. So, this is a really fucking big deal, but nobody really dives into sigilization and stuff until the 1970s and 1980s when chaos magick happens. At the same time, Aleister Crowley receives The Book of the Law on the top of a mountain which serves as the basis of Thelema (1905). He then creates the A∴A∴ and later joins the O.T.O. The O.T.O. is morphed from some kind of normal esoteric order into a strictly or mostly Thelemic order, which it still is to this day. You can even go and join them if you want. Is it worth it? I dunno it’s really up to you. They don’t teach the numogram there so who cares? So Crowley died in 1947 and AO Spare died in 1956. Around this time immediately after WW2, The Beat Generation came onto the scene. Wicca was also founded in 1954. The Beats were primarily psychonautic in nature. They were interested in touring reality and a kind of return to nomadic life in the wake of WW2. William S. Burroughs was a prominent Beat influence and he was also hella important to the CCRU, as we’ll see later. In 1963, Discordianism was founded, and was a huge influence on Robert Anton Wilson and the psychonautic movement of the 60s and 70s. In the 1970s, chaos magic came to fruition. Chaos

8 Module One: The Fundamentals of Magick magic is a meta-paradigm which posits that the main factor in magic working or not working is the use of belief (commonly referred to these days as “belief-as-a-tool”. Chaos magic emerged and turned all of magic on its head by introducing the notion of paradigm-shifting and focusing the entire process of magic on a results-based approach to the occult. The only things which were useful were things which worked, and everything else could be thrown away. So, magic finally enters postmodernism. In 1989, Joel Biroco did his kaos-babalon rite, birthing the 156 kaos-babalon current out of current 93, or Thelema. He then doesn’t do magic for like, ten years, but in this time a bunch of interesting weird shit is going on. It’s around 1995 that the story of time-sorcery begins, but in this time we have a further resurgence into chaos magic. Usenet and IRC explode with magical groups of varying types, and Discordianism takes a central role in defining what kind of magic people want to accomplish. Chaos magic defined magico-punk subcultures at this time, Grant Morrison being a prime example of the kind of energy that chaotes are bringing about. Around 2004-2008, the DKMU established itself on the net as a merry band of occult pranksters. They’re part of the 156 current. It’s only a few people at first, about ten, but it gains more and more traction (they have about 5000 members on Facebook now). Their main occult tool is called the Linking Sigil, and it links the magical energy of everywhere connected to it. The DKMU fights an “Assault on Reality”, trying to obliterate consensus reality for some purpose. They’re still around and if you’re into industrial metal, 3TEETH is highly influenced by the

9 Module One: The Fundamentals of Magick DKMU. This is obviously the intensely cut down version of the history of occultism from 1900 to Now. The social politics and specific workings don’t really matter to me and aren’t important for understanding the CCRU and time-sorcery. If you want a full account of every he-said she-said story of occultism in the 1900s, you should probably go read some history books. You’ll pick up a lot of history just being immersed in the world of the occult for long enough. Naturally, if this ain’t your first rodeo, half this stuff might be old ass dead news to you.

10 Module One: The Fundamentals of Magick History of Time-Sorcery And now, perhaps the main event. This is going to be as in-depth as possible, but given the holes and lack of information about certain periods of time more is known about some things than others. This is a living narrative, and the people who were there are still alive and around and you can ask them questions. Some of them might even be willing to answer those questions. The story goes like this: the CCRU starts in 1995 at the University of Warwick after Sadie Plant and a small group of her students (Mark Fisher is one of them) join the philosophy department. This group of philosophy students and their professor Nick Land go to a conference about cybernetics. This conference, called Virtual Futures, blows their fucking minds and this jump-starts their adventures through cybernetic philosophy. Land and Plant were both already familiar with cybernetic philosophy and the excitement of their students almost certainly propelled their work further. In 1999, in lieu of Virtual Futures occurring for a third time at Warwick (or perhaps in addition?) CCRU teamed up with Orphan Drift (stylized 0(rphan)d(rift>)) for a week-long art exhibit/conference centered on time-sorcery. It is here that they first make contact with The Entity. Of course, the entity had been following them the whole time. Upon the discovery of The Entity, presumably they developed a full understanding of the numogram and time-sorcery. The dates we have are uncertain, but we can pin down Pandemonium and The Book of Paths to probably 2001? 2002? We know everything is completed

11 Module One: The Fundamentals of Magick by 2003 (in all of its uncertain bliss) because that’s when we start to see commentaries on the source texts through the Hyperstition blog. Time-sorcery is framed hyperstitionally through a group of people known as the Nma. These people once lived on Krakatoa until the volcano erupted, destroying all of them. Their culture was split into three main groups (Tak-Nma, Dib-Nma, Mu-Nma) and these groups married into each other through a hex-pattern (Tak married into Mu, Mu married into Dib, Dib married into Tak). Very little is known about their culture except what Peter Vysparov (a hermetic occultist and US military captain) discovered while using Nma remnants as sorcerous battlemages during the second World War (or was it Korea?). He brought his work together with Echidna Stillwell’s, an anthropologist who studied the Nma remnants circa 1930. You can find their original letters over on the MVU site. These two people came together with a few others to form The Cthulhu Club, which was a book club formed around applying time-sorcery to HP Lovecraft’s writings. This group served as the progenitor of MVU and the likes of DC Barker, Oskar Sarkon, and Linda Trent. All of these people were instrumental in the explosion of timesorcerous experimentation in the late 90s and early 2000s, mostly inspired by the Millennium Bug and its eschatological implications. Nick Land learned time-sorcery from Hank H. Hackhammer and Vauung, with help fleshing out the system from the rest of the CCRU and Orphan Drift (Thanks to SYZYGY ‘99). Vauung is an entity of uncertain origin, the most likely account involves Vauung

12 Module One: The Fundamentals of Magick being an HGA that became corrupted into… Something else. What? Not even Land is certain. After the collapse of the CCRU circa 2003, their work moved to the hyperstition blog. You can find a collection of posts there, some useful to understanding or unpacking time-sorcery, others not so much at all. Mark Fisher began the k-punk blog around this time and made a few mentions of his work with hyperstitional signal (Uttunul mainly). Around this time, Reza Negarestani joined the hyperstition team. He began to piece together the events of Cyclonopedia before releasing it on the public. Then, in 2007, the Hyperstition blog took its last breath. Time-sorcerers retreat to the shadows (or the safety of publisher Urbanomic). We don’t have much information on what happened between 2007 and 2012 at this time. If you have any information, please share it. In 2012, Vauung returned with a wordpress blog. This blog is meant to foster excitement over the end of the world which was meant to occur December 21, 2012. However, as we all know, it didn’t go according to plan. There are a few posts of interest nonetheless on the wordpress blog. In your perusal, be sure to check out the comments section. The comments are where the true action happens in most cases. After the death of Vauung’s wordpress, Land birthed xenosystems. There, you will find very little in the way of direct hyperstitional signal except in his fiction. He has posted several short stories and novellas dealing directly with numogrammatic themes and ideas (all existing under the umbrella of abstract horror). However, he has stopped posting publicly about his numogrammatic experiments

13 Module One: The Fundamentals of Magick outside of the prose he shares. There are some important references on one of his defunct twitters, @dblbd, but that’s it.† Around 2016, maybe 2017, Anders Aadmot and friends began their work on Unleashing the Numogram over at The Internet School of Magic. It is here where I first started trying to understand the system as an explicitly (and namely) occult or esoteric system of sorcery. Even though the works there are unfinished or fragmentary, the explanations that do exist can be very useful if you’re looking for somewhere else to understand the numogram. It is unclear to what extent Aadmot communicated with Nick Land about the numogram, but I’m certain at this point in time that it was non-zero. At the same time, one cannot discount the work of Thomas Moynihan, Amy Ireland, Gruppo di Nun, or any other of the numerous Post-CCRU acolytes. Now, we’re here putting everything I’ve learned in the past year to the test. † Editor's note, 11/29/20: xenosystems is dead. Nick recently made a substack. Not sure about the status of xenosystems backups.

14 Module One: The Fundamentals of Magick Why Study the Numogram? The numogram is worth studying, first of all, because it is relatively new. While having access to a tradition can be valuable for a plethora of reasons, if you truly want to tune into the moment, that is to say, scry the aethers as they appear right now, then it’s not worth the effort trying to decode the ancient technology to read them. The phrase that’s stuck with me throughout my whole adventure through the occult realms is from Joel Biroco’s “Go Underground and be a Chaos Magician”: “Chaos is happening now, not next week, not next month, not next year. You can't get into chaos later if you've come across it now, this is your one and only chance, the only people who can get into chaos later on are those who are yet to hear about it.” When I first read this text at eighteen I thought it was so fucking cool. I wanted to be at the edge of experience, of reality, tearing holes and Really Living. So when I looked at the numogram and realized something serious dwelled within, I had to follow the thread. That’s what chaos is about! The numogram is the magic for now. It can do whatever you need it for and anyone can study it regardless of their cultural position. People may try to make the numogram into some kind of dogmatic and ceremonialist thing but that’s all secondary. The system works because it’s immanent to the world and culture that we live in and have lived in for hundreds of fucking years. That’s why the numogram is

15 Module One: The Fundamentals of Magick powerful. The #-grams work the same way. As we’ll see next month, the #-gram system is applicable to (probably) all forms of esoterica. INB4 “Vex you’re trying to make the numogram into a dogmatic religion!!” ROFL. Land already did that, it’s called neoreaction. What do you think “Gnon” is? I’ll tell you: There you have it, from the man himself. The numogram is only neo-hermeticism to the extent that the CCRU asked “How does the world work?” and the numogram revealed itself. The system tries to be immanent, and stay immanent. There is no question of belief or dogma. X exoteric fact is not really Y esoteric fact. The numogram completes itself from the beginning. This is why it is fully learnable and understandable: looking at only the numogram you can come to understand the whole system. All you need to use it is basic mathematics and a base-10 number system. Surprise: we use base-10! Almost all places do! So, instead of trying to simply translate whatever work you’ve been doing or you’re wanting to do (astrological,

16 Module One: The Fundamentals of Magick celestial, lesser key, runic, etc) you should interact with the system on its own terms first in order to see the ways that it works. This course is going to explore, as deeply as possible, what we can do with numogrammatics. If the numogram really is a map of our reality, how can we apply this knowledge to our lives or to our own ends? We can talk of a deeper religiosity of experiencing truth, of course. The quest for knowledge of the world tends to involve a sense of sublimity and the numogram is no different. You feel good after learning algebra, so why not the numogram? Let’s chase that feeling and see where it takes us.

17 Module Two: The Numogram Module Two: The Numogram The Numogram and How to Make It This is the numogram. Study it and everything becomes clear.

18 Module Two: The Numogram So like, what the fuck is this thing any‐ way? Well, it’s a map of numbers, arranged according to basic rules which are immanent to the system. The numo‐ gram is a map of base10 numerals, beginning with 0 and ending with 9. The numogram is made up of zones, or‐ dered into syzygies, which create currents and gates. These are the basic building blocks of any #-gram system as well. It is these con‐ nections that determine how the energy of the system is allowed to flow.

19 Module Two: The Numogram Here’s how to build any #-gram: 1. Arrange all numbers in pairs that add up to the highest number (in case of the numogram, 9). Therefore, the pairs (or syzygies) of the numogram are 5/4, 6/3, 7/2, 8/1, 9/0. 2. Each pair creates a current which leads to a tractor zone whose value is the difference between the two numbers. In the numogram, 5/4 leads to 1, 7/2 leads to 5, 8/1 leads to 7, 6/3 leads to 3, and 9/0 leads to 0. 3. Each zone creates a gate which leads to a zone whose value is the plexed cumulation. Cumulation is when you add up each integer which leads up to a number. For 5, for example, you add 1+2+3+4+5, getting 15. Plexing is when you add each digit that makes up a number together. So, 15 becomes 6. You plex until you get a number that is a single digit. For example, 127 = 1+2+7 = 10 = 1+0 = 1. There is also subplexing, which involves subtracting the digits from each other to get a singular digit. You can also do a subcumulation, where instead of adding you subtract all numbers and then subplex from there. So, 15 subplexes to 4 instead of plexing to 6, but 5 also subcumulates to -5. Since there are no negatives on the numogram, -5 simply goes to zone 5. The important thing when constructing any other #gram is to remember that all arithmetic must be done in

20 Module Two: The Numogram the base of that #-gram. So all the math of the hexagram must be done in base-6, duodecigram base-12, etc. Areas of the Numogram The numogram is considered to have three main sections, which are called the Warp (6::3), the Timecircuit (8::1, 7::2, 5::4), and the Plex (9::0). The time-circuit is considered the central cycle where all or most of normal reality is happening, especially our conception of time. We spend most of our lives within this circuit and exiting it can be dangerous if we have no clue how to get home. The time-circuit is characterized as both linear/cyclic time. All events can be split into Murmurian, Oddubbian, and Katakian qualities. However, it is important to consider that each individual moment is also a full rotation through this circuit (as above, so below), so you can map it to the micro-level as much as the macrolevel. The plex exists as the bounds of the numogram (numerically), holding only 0 and 9, represented by the syzygy Uttunul. This is also where the lemurs live (Gt-45 to be exact, also known as the Utterminus of Cthelll). The plex is represented in any piece of media where there's an unknowable black cube, like 2001: A Space Odyssey. The warp is “above” the time-circuit and is overseen by the syzygy Djynxx. It is hard to put into words what the warp is, but you can think of it either in terms of the warp in Warhammer 40K, or like The Shimmer in the book/film Annihilation. It’s the area of strangeness, magic, and

21 Module Two: The Numogram uncertainty. This model accurately reflects how information is filtered in the numogram. On either end, we have the circles of each cone, which represent the warp and the plex areas of the numogram. In the center, they intersect to create the time-circuit. In this model, both the plex and the warp count as “sources” of the full numogrammatic signal. Due to this model, it may be reasonable to say that the warp and the plex represent opposite energies. Deleuze and Guattari’s work suggest that we can label these opposing forces as the “empty body-withoutorgans” in the plex, with the “cancerous body-withoutorgans” in the warp. These signals overlap in the hex to create our lived (and shared) reality. However, just because we are “trapped” in this space doesn’t mean we can’t affect it to our own ends.

22 Module Two: The Numogram The Zones If you read my section on the zone correspondences in “Introduction to the Numogram”, you’ll have some clue already what the zones mean. For now, I’m not going to supply my own interpretations about what they mean, just what I think they are. We will get more into interpretative understandings in the next module as a way into actually using the numogram for sorcerous ends. Think of the zones as nodes of varying activity. From them, energy spills outward. Each of them have distinct flavors, meanings, and signals from which we can draw from. Think of them as essentially creative potentials from which all sorcerous action draws upon. Finite Fields and the #-Gram System This section is part of this module in order to explain the overall arbitrariness of the use of base-10 in the numogrammatic construction. We can come up with a million ways in which base-10 fits our world already, from the fact that we use it (almost universally) in our everyday life to the fact that our solar system has ten planets. However, for every connection in favor of using the numogram, we can find a connection in favor of using a different system. Take, for example, the dialectic, which is the “key” to most argumentative communication. Thesis, Antithesis,

23 Module Two: The Numogram Synthesis. Two opposing nodes with one syzygetic link. Doesn’t that mean a base-2 duogram would be just as valid? The answer, sadly, is yes. Absolutely it is. While it would be cool to be able to say with any certainty that there is one true, obvious applicable model to everything, we must understand that this inherently isn’t the case. For those who are interested in patchwork approaches to posttruth and post-modernity, you may breathe a sigh of relief. You can literally live in a different world than someone else by nature of immersing yourself within a different model. As the saying goes, the map is not the territory. This means that our models for the world are not really the world in themselves, though that is not to suggest that our models are not in any way applicable to the world. Take Google Maps for example. You’re going somewhere you’ve never gone before, you plot in the address, and GM takes you right to it! The map Google used to get you there isn’t the area you’re actually traversing, but a virtual representation that can be applied to get you easily through the area you’re in. Sometimes, Google Maps is wrong. It hasn’t found a recent roadblock, accident, or addition. Does that mean the whole model should be trashed? Probably not (notwithstanding the fact that Google doesn’t respect privacy)! This means that when your model hits a snag, it must be updated to fit. In my experience in using the numogram so far, that has meant largely changing the way that I conceive of either the zones or lemurs. However, there are likely cases where the model itself may fail. In those

24 Module Two: The Numogram circumstances, using a different model can be much more efficient than trying to edit your current model to fit in with your new information. To go back to our dialectic example, a two-node system cannot be forced out of the numogram to any meaningful degree. Sure, you could consider the warp as thesis, plex as antithesis, hex as synthesis. But not only does that fundamentally change the system, it trashes the value of the numogram. The warp and the plex are already opposite forces, so all this re-imagining succeeds at is crushing the time-circuit into one neat and tidy unit. Now, the numogram is useless because it is the three-node cycle in the hex that defines its characteristics. So all you’re doing, really, is changing your #-gram without admitting that you’re doing so. Therefore, any #-gram model is a finite field which is being employed in order to better understand the entire picture. To get an idea of what I mean, check out this article: “Big Question About Primes Proved in Small Number Systems”†. Basically, this article is about experiments involving mapping primes onto a finite field. It uses the finite field to make claims about the infinite number line. That means that our work with the numogram, or any other #-gram system for that matter, is at the very least mathematically solid. We can discover things about the patterns in one particular finite field and apply that understanding, at least somewhat, to the whole. We can switch back and forth between bases and glean different points of view while still applying everything we learn to the same general thing: reality. † https://www.quantamagazine.org/big-question-about-primes-proved-in-smallnumber-systems-20190926/

25 Module Two: The Numogram It’s important to note that, while I’m using the finite field metaphor throughout this section, a true finite field wouldn’t use plexing to discover final numbers above the maximum in a given set, but would restart at the beginning as though it were a clock. In other words, the only valid numerical answers would be the numbers 0 through 9, and numbers such as 45, 36, and 15 would be reduced to their ones place. In every modulus system, the numerical pattern restarts with 10. You can think of 10 as a metaphorical encapsulation of the whole, or infinity, or the whole universe, or whatever. In each #-gram, no matter what arithmetic is performed, the number 10 is never reached (it may be shown, temporarily, but it always gets boiled down into something else). Every #-gram is saying something about what makes up 10. If 10 represents the complete set of signals (of reality, of the universe, whatever), each smaller number breaks up that signal into smaller sections. In base-2, you count: 0, 1, 10; in base-10: 0, 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. However, because there are more or less parts between different base #-grams, the energies of base-2 1::0 are different from the energies of base-10 1::0, though one includes the other. All this is to say that by using different base #-grams, you can reliably get different results. Take, for example, the base-11 work of the A0E in comparison to the numogram. The decademons noted in the numogram do not have the same characteristics as their undecigrammatic counterparts, though they share the same poles. There might be overlaps which haven’t yet been revealed through experimental study, but we don’t

26 Module Two: The Numogram know about them at this time. Until we run more experiments we won’t be able to say for sure how the different zone-signals act, but if the theory presented here is correct, we should be able to map, to some degree of accuracy, between two #-grams if they are actually taking from the same pool of possibility. Qabbala 101 What this system ends up releasing is a contagion of numerical origin. The numbers in themselves take on particular meanings, waves, associations, and powers. A string of numbers becomes coordinates through a #-gram, or a particular integer becomes a specific ideal (333 infamously encapsulates this trend). There are several ways that numbers become signs of something more than merely pools of value. The CCRU termed some of these manifestations: ciphering, clicking, and AQ. • Ciphering: a numerical synchronicity involving the same set of digits irrespective of their order. Example: 54 or 45 as 5::4, 800 as 8::0, 131 as 3::1, 468 as 6::4… etc • Clicking: Exact numerical synchronicity, especially involving mesh-numbers and gate values. (36 as mesh-36 as well as Gt-36).

27 Module Two: The Numogram • AQ: Alphanumeric Qabbala (sometimes referred to as Anglossic Qabbala). A system of gematria where each number is given the value of itself and then A=10 and Z=35. There is also the employment of the most basic arithmetic, which we’ve already seen in the creation of the numogram: digital reduction, cumulation, and plexing. With these tools together, everyone is equipped to find whatever numerical relationships they need to discover or flesh out with absolute freedom of will. If you want to find esoteric patterns in the world, numerology is a great place to do it. However, the numerology espoused by Land in Qabbala 101 or his subsequent work is less about making numbers fit our well-defined worldly archetypes and more about revealing what numbers have to share with us. Since my work in the numogram, I have come to see numbers themselves as an infinite hypercosmic delight, and I hope that anyone who follows this path in my stead also comes to view them in the same way. It is unlikely that we will ever really be able to make claims about infinite large numbers, like 8394952348 or 1020230949343443255753284. The chances of us ever seeing a number of that magnitude in our everyday lives is relatively low: we are not socially or physically attuned to the frequencies where those numbers exist. Even from a monetary perspective, most people stop thinking of numbers once they get to the trillions. Even the prospect of counting up to the several thousands is on thin ice: nobody really wants to do it. They might, on a dare or to

28 Module Two: The Numogram prove something or as an act of magick, count that high. But we built computers (and writing systems) explicitly so that we no longer had to do such boring work. So, most AQ values fall within the range of 0 to 1000. There is probably some intensely mathematical reasoning for this, but I do not know how to describe it in that way, so I will describe it in another way instead. The maximum character count for an English phrase to achieve an AQ value of 1000 is 100 characters. In other words, it will take 100 A’s in order to equal 1000. The minimum number of characters required to arrive at an AQ value of 1000 is 29, and that is if they are all Z’s. So, for words or phrases at and above AQ1000, you must have an input that is between at least 29 to 100 characters long (with no numerals). The longest word in the English language, “pneumonoultramicroscopicsilicovolcanoconiosis”, is 45 characters long and only has an AQ value of 965. The average length of single words in English is around 5 letters, according to WolframAlpha anyway. That suggests that most AQ values fall between 50 and 175 for single words. It is surprising the number of hits one finds between the values of 50 and 500. Instead of providing examples, I will let you find them on your own. Now, you might be wondering how Tic Xenotation fits into numerical understanding. I would suggest checking out MVUPRESS’ work on it here, because I can’t explain it as well as they can.

29 Module Two: The Numogram Banishing and Grounding in the Numogram I’ve mentioned some aspects of this already, but it’s important that we go over them in-depth before anyone finds themselves lost in the warp. On discord, I’ve shared a few stories of unfortunate experiments gone horribly wrong, and I would like for you to avoid this in the future. So far, my research has discovered several ways of “banishing” numogrammatic influence and one particularly potent tool for “grounding” within the numogram. We need these tools essentially as safety protocols. Imagine a power surge that fries an important electrical component in a machine. This happens when dealing with occult forces in both a similar physical sense as well as a more psychic sense. However, while these accidents are possible, safe and smart usage of your abilities will allow you to avoid most bad experiences, like keeping your hands away from saw blades. First, some quick definitions. Banishing is when you dispel or otherwise remove a certain kind of energy or occult power from a space. Grounding is when you center yourself in your own experience and refocus on reality. Banishing is thought of and theorized in a lot of ways throughout various occult literature, and its effects or uses tend to depend on which history you’re plugging into. With the numogram, since it is framed as a map of forces which act on us from the outside, it is not possible to simply tell the forces to go away (this is a classic banishment technique). As I regularly put it, you cannot

30 Module Two: The Numogram banish gravity. The warp is like gravity in the way it manifests, so we must treat it like gravity when we counteract it. Simply put, the way to banish any numogrammatic energy is to supply an equal but opposite energy to it. In the simplest terms, if you get caught in the warp, return to the time-circuit. If you get caught in the plex, return to the time-circuit. If you are stuck somewhere in the timecircuit, move to the next position within it (through 7::2 to 5::4, 5::4 to 8::1, or 8::1 to 7::2). The main tool that I use to do this is called subplexing. This is basically where you create clandestine or even further occluded channels through the gates of the numogram by subtracting the values of a gate instead of adding them. For example, Gt-15 leads to Zn-4 instead of to Zn-6, while Gt-36 leads to Zn-3 instead of to Zn-9. There also may be such a thing as a sub-cumulation, where you take the original zone value and subtract each number of the cumulation instead of adding it. In this case, Zn-5’s gate becomes (5-4-3-2-1=) (-5). Zn-3’s gate becomes (3-2-1=) 0. So on and so forth. By creating these holes through the numogram, you can move from xenochronic regions back into the time-circuit. This allows you to return from the warp or the plex. Through cancellation of forces, one can accurately remove the influence of any given Lemurian intelligence. However, each situation begs a different, specific resolution. There are not currently any straightforward catch-all one-and-done solutions to any given numogrammatic problem. If you discover one, please share it as soon as possible.

31 Module Two: The Numogram The usefulness of grounding is found in the midst of serious numogrammatic work. When employing warp or plex entities in occult work, one may find themselves accidentally carried away momentarily. In order to return to work, grounding may be necessary. The grounding that I have found most useful is called the 1 Meditation. During this meditation, you focus on finding and following the energies of Zn-1 back to your body and your present moment. Our world is not at all like the map with its straightforward disconnection between forces. Instead, each force intertwines and shifts from moment to moment. Since we are physical beings experiencing time-space, we can always find our way back to the present by following the thread of Zn-1. Zn-1 is a valuable reference point because it begins and its energy is not excitable in the same way that other timecircuit zones are. Its Gt-1 is self-referential, so it can always find and support itself and the practitioner has no risk of leaving on accident. Zn-1 reinforcing itself allows ample time to take stock of the situation from a more objective point of view before moving forward, which can be the difference between life and death in certain situations.

32 Module Two: The Numogram Appendix to Module Two It’s important to note that I do not believe there is any such way for a human actor to transcend or move past rampant anthropomorphization and pareidolia. It is firmly my position that these pattern-seeking methodologies are hard-coded and any attempt to move away from them and “evolve forward” is misguided or doomed to failure. While it may seem epic on the surface to give up your humanity in favor of cold, hell-baked realism, the only thing you really succeed at doing is making yourself insufferable to be around. By moving to invalidate the work of the vast history of mysticism and esoteric teachings with invectives such as “but you know they’re not really humanoid” misses the point. Of course spirits/ have unique perspectives and experiences that we can only interact with on our own plane of understanding, but does the fact that there’s more we can’t know invalidate the few things we can come to understand? I would say no, and I would also say that we can have a fulfilling relationship with entities/intelligences we don’t understand. For example: cats, dogs, sheep, pigs, cows, rats, viruses, etc. So any interpretation of signal will likely be stuck in the interpretive dance of anthropomorphology. Keep this in mind, but do not let it lead you away from understanding in favor of experiencing purer and purer quantities of signal.

33 Module Three: Numogrammatics Module Three: Numogrammatics Celestial Aspects of the Numogram Celestial magic takes advantage of the energy of the planets, stars, and constellations to cause changes in the world. While there is no reason to believe that celestial or planetary magic are the “true” roots of the numogram, there is solid evidence that the two are at the very least intertwined or connected. By studying the celestial aspects of the numogram, I believe that an easy route into numogrammatic practice can be achieved. This is especially true for people who have already studied planetary or celestial magic, but even without a deep understanding of these things most magicians have at least cursory knowledge of planetary energies, their meanings, and their connections. To this point, there have been two major projects to map celestial magic onto the numogram. On the one hand, you have planetary magic, while on the other you have astrological magic. To some extent, they go hand-in-hand, but they are distinct currents for the time being due to the way they have been mapped. The first one, laid out by the original CCRU materials, connects each zone of the numogram with a planetary body. This list is based on their distance from the sun. So,

34 Module Three: Numogrammatics it’s as follows: Zn-0: Sun Zn-1: Mercury Zn-2: Venus Zn-3: Earth Zn-4: Mars Zn-5: Jupiter Zn-6: Saturn Zn-7: Uranus Zn-8: Neptune Zn-9: Pluto These direct connections are straightforward and easy. This suggests that each numogrammatic connection between zones represents some kind of energetic connection between two planetary energies. However, there are a few special ones which need direct pointing out. X::0 pairs act as the higher manifestation of a given planet’s energy, so 1::0 (for example) can be considered as a more pure manifestation of Mercury proper, while 5::1 represents a conjunction between Jupiter and Mercury (which may not have a direct obvious name from the mythology). At first I considered just laundry listing the associations of each planet, but I believe that discovering these connections, and tracing their connections through the numogram, brings better results than merely translating planetary magic into numogrammatics. The exercise for this week may involve that process, but it is also meant to seriously challenge your understanding of

35 Module Three: Numogrammatics these energies and/or entities so that you can become an expert numogrammaticist. As such, part of learning the numogram through this lens requires studying the origins of planetary magic and its usefulness. To this end, I would suggest researching both the mythology from which the planets were named as well as planetary magic from antiquity. Seven Spheres, The Greater Key of Solomon, The Picatrix, and Geosophia, while more modern, may put these energies into perspective to a much greater extent than if one were to simply compare to a standard list of connections. Moreover, if you are really hurting to make to make these pairs synch in your brain, you can always find or write out your own list. Numo-Hermeticism (Hermes Discovers the Numogram) The most important aspect of numogrammatics is in understanding what the hell hermeticism is, and by extension understanding how the numogram is a system of neo-hermeticism (or as the title suggests, numohermeticism). Numogrammatics does its best to tighten up or loosen the hermetic model as appropriate while framing the practice itself as a kind of scientific method. The history of hermeticism begins around the first century AD. The Corpus Hermeticum is dated by experts

36 Module Three: Numogrammatics to the turn of the second century. It is presented as the teachings of Hermes Trismegistus, who was a practitioner of magick that ended up having the secrets of the universe revealed to him while meditating one day. He is considered to be a combination of the gods Hermes and Thoth, though that is not to suggest that he wasn’t real. Hermeticism is also credited with the creation of science. But you won’t ever learn about that in school, huh! Hermeticism influenced a ton of western occultism (and exoterica, of course), but the effects of the Rosicrucians and the Hermetic Order of the Golden Dawn on western occultism and esoterica cannot be understated or ignored. For better or worse, the short-lived group of the HOGD, with members such as Aleister Crowley, Bram Stoker, AE Waite, Arthur Conan Doyle, Dion Fortune, as well as many other famous people, left its mark on occult history (probably) forever. The order itself lasted only sixteen years, but its members went on to revolutionize all sorts of aspects of our contemporary occult traditions and frameworks. Hermeticism begins with the notion that every theological undertaking begins from the same truth, in the same way that scientists all study the same true or real universe. In other words, the world has some fundamental magickal or divine force from which everything emanates in the same way that we have come to understand the laws of nature. By studying this force, we can come up with hypotheses and eventually theories about how the world works. Numogrammatics is this kind of system. Its source or divine spark is already latent in the decimal system, so if

37 Module Three: Numogrammatics we can prove that 6-3=3 or 5+4=9, we can prove that the numogram exists (in the sense that it can be derived from basic arithmetic). When we further experiment with this system through the tools of magick and mysticism, we find signals that are unmistakably potent. Numo-hermeticism, however, posits a different structuring of the universe with a clear(er) delineation between inside and outside (with the outside drawn and labeled clearly on the map instead of just being ignored or esoterically implicated). That being said, the numogram is just a map of reality and not reality itself. That’s why so much of the last module was focused on understanding other base-#-grams. While we are using the base-10 for a variety of reasons, every other map or model may be just as valuable to our goal as practitioners of the art of magick and we would be severely limited were we to ignore them in our quest for understanding or power. Numo-hermeticism posits that the world is made up of the energy of the ten zones and is governed by their interconnections. This manifests in a doctrine first cataloging and then of manipulating these energies. So, as students of numo-hermeticism, our first goal is in learning and understanding the numogram itself. I personally think that the best way to learn this is by experiencing the signal from the source itself, which is why the exercise this week is a full exploration of the zones. By studying the zones and their natures, you begin to understand yourself as well as the world around you. This main aspect of hermetic belief is summed up in the phrase “as above, so below”. The phrase means that the pattern of the outside world is mirrored by the pattern of your inner

38 Module Three: Numogrammatics life, so by studying one you come to understand the other. Both places are governed by the same laws, so they manifest themselves in the same ways even though their scales may differ. That being said, there are some things we take for granted from the original construction or revelation of the system. In the same way that Hermeticism takes the writings of Hermes as its main reference, numogrammaticists reference documents written by CCRU members who may or may not exist. The drawing of the thing in space was revealed in a dream/vision by a dream witch. The plex could have easily been placed inside of the time-circuit instead of below. Perhaps the general structure of the numogram itself needs to be systematically queried until the truly ideal form is made manifest. Or, we can base our experiments off of the findings of others because we don’t have enough time to find the truth ourselves. The meanings of the zones are described in some detail in the source material, both in the pages of zone descriptions as well as hidden within the Pandemonium Matrix. By close reading these texts, you can arrive at some sense of understanding. However, this direction may not be the most efficient way to achieve the goal of revealing the hidden meanings of the zones of the numogram. Next week, we’ll be going over celestial numogrammatics which will give you even more fodder for understanding the numogram. I hesitate to offer any application in this section because I do not want you to follow me like a dog. My own ideas and interpretations of the numogram and its

39 Module Three: Numogrammatics composition are still experimental and, while they are more information than you have right now, I hesitate to suggest that any one particular way is true, even though hermeticism is about arriving at the truth. In moments like these, I am reminded of The Chariot, which represents a successful conquest or endeavor in spite of the fact that those involved have little or no knowledge of the true nature of reality (in other words, the esoteric secrets of the universe). I am more interested in framing this system as a tool for your own workings. The simplest way to ensure that that can happen is simply to tell you what I have done to understand the numogram and also tell you that this path has been successful. The first step is in understanding the source material. This is the most exoteric layer where everything is linguistic and memetic. Study qabbalistic connections where relevant, and according to your own will and in your own time. Some encodings are relevant to some practitioners while others are relevant to others. I then moved quickly into celestial numogrammatics (next week’s stuff), before I took the step towards energy work while evoking energies of the numogram. I found the meanings of the zones primarily through artistic endeavor and evocation practices from talking to a variety of entities from within the numogram as well as a variety of people. Numo-hermeticism as a tradition has an intense desire to consume all other esoteric literature and enframe it through numogrammatics. Anything that can be split up into ten parts or pieces can be fed through the numogram meat-grinder style. From a hermetic perspective, that’s not only valid but

40 Module Three: Numogrammatics required of the ur-system. For numogrammatics to be hermetic in nature, it must be applicable to all other systems of occult science/philosophy/whatever. With the advent of chaos magick in the last century, the classic orders became ruins to plunder for ideals and content. In many ways, numogrammatical magick carries on this tradition (it’s inventors were, after all, chaos magicians (whether they openly admit to it or not)). This is why I believe the lingua franca setting of the numogram works, and why we’re starting there in order to cast real magical spells and perform real magical rituals using the numogram. While there are probably many places where numogrammatics and traditional hermeticism diverge, the most important one is the question of ascension or enlightenment. There is no current concept in numogrammatics that requires or posits this kind of understanding of the universe. There is no singular “god” to become like, but instead a series of hyperstitional entities to commune with. No syzygetic lemur is any more important than any other; there is no hierarchy of power or ability. A few of them come in a certain order, which arises naturally, but the cycle can begin at any place and end at any other place. While the warp and plex are formally xenochronic and exist outside of standard time, they simply represent areas of more intense signal versus being areas of “more truth” or “more god”. The numogram has no clear origin outside of the basic numeracy (counting always begins with 0). Through numeracy, 0 may progress to 1, but numogrammatically it has no reason to do so, since 0 twins with 9 and must

41 Module Three: Numogrammatics somehow traverse the abyss of Gt-36 before it can even imagine reaching 1. Where it goes from there is a mystery, though the secret likely involves some sort of autoproduction (the end is already in the middle of the beginning). Numogrammatic Energy Conjuration The crux of this section is pretty straightforward. I posit that one can approach numogrammatics from an energy conjuration perspective. By combining zonal energies on the fly, the required effects can be caused. The first step towards doing this is the same as all the other things so far. It’s all rooted in understanding the energies or meanings of the ten zones. They are the building blocks which make up everything, and this makes their understanding the most important thing you could ever do. Once you understand them, everything else falls into place. Next month, when we talk about numogoetics, we will posit a situation wherein you don’t necessarily have to understand the zones in order to cast magic. However, we are beginning with numogrammatics because this understanding will be fundamental to how we come to understand things later, so it’s best if we start here. Once you understand the zones then all you have to do is conjure up specific energies and smash them together like the LHC. You should imagine it like charging an

42 Module Three: Numogrammatics energy beam attack but with non-combative energies. Or like in Magicka, where you combine different beams of magic into different spells. If you ask me how to do it, I will say pretty much the same thing. How do you teach this? The same way you teach martial arts, probably, or dance. So I’m not going to use this space to teach that. Now, while I think mixing only two zones together is possible, one must take care to conjure specific rites in their work as needed. The difference between [451] and [41] is very significant, and just calling on 4::1 when you really want [451] specifically can lead to flushing something very important down the toilet. With chaotic xenodemons and other nasties, such a thing may not be possible, which further highlights the danger in employing them in your work. The freedom they are given over the outcome of events should scare anyone of any level. An easy way that I found to experiment with this is to sit in a completely dark room and then introduce a lot of Zn-0 energy into it and see if your ability to see gets any better. I’ve used this to banish strange figures and spirits that seem to haunt me in the night with great success, and getting this to work seems to be a quick way into employing energy conjuration in your work.

43 Module Four: Numogoetics Module Four: Numogoetics What is Goetia? Before we get into how to summon a lemur proper we have to cover what I mean by goetia. When people talk about goetic magic what they mean is usually summoning demons and asking them to do your bidding for you. In popular culture that’s literally all it is, but there’s actually a rich history of goetic magic spelled out in Geosophia, if you’re interested. Jake Stratton-Kent is literally one of the leading scholars on goetic magic, and he deserves your time if you’re serious about practicing this sort of thing. Goetic magic is about using spirits of the earth in your practice. Usually, this term is synonymous with spirits of the dead, whether they used to be human or they’re Something Else depends on your interpretation. However, the one thing that is certain is that each goetic spirit has serious pull in their respective areas and you can employ these spirits to your own ends. Each book of goetic magic has different rites and spirits within it, though there are several overlapping occurrences between them. Each book posits a different relationship to the spirits, for example in the Grimoire Verum you make a pact with the head spirits and gain the

44 Module Four: Numogoetics ability to use each and every spirit to your own ends, while in the Lesser Key of Solomon, you can invoke any spirit at will through the coercion of God the creator. You don’t have to have any experience with any other system in order to make use of numogoetics. You do, however, need skills that are used in each system. But first, let me describe a “classic” demonic summoning from the olden times: You get a group together of at least an evoker and a seer. The seer, historically, was a child around twelve years old because they can see spirits the easiest. You set up the kid in front of a crystal ball or pour a pool of ink into their hand and then you evoke the spirits. There can be other people involved as well, but they don’t do as much work as the evoker and seer. They can take notes or watch the circle to make sure it isn’t broken or try their luck at seeing spirits or help the evoker recite calls or just pour energy into the event by nature of being there. If you aren’t assigned one of the main jobs you’re basically freelance. So once you’ve got your team together, you draw an ornate circle and stand or sit inside of it with your magician’s tools (or whatever the book you’re referencing calls for, some ask for more while others ask for less). The evoker starts the evocation usually with some kind of opening or banishing rite, and then they start listing off the names of entities that they want to get into contact with. Periodically throughout this process, someone checks in with the seer to find out what’s going on. The seer’s job is to stare at the medium they’ve been given (ink or ball) and

45 Module Four: Numogoetics report everything they see. Sometimes what they get is very clear, while other times it’s vague or muddy. Depending on your goal, the middle part is when you ask the spirits that you have conjured for advice or for assistance in fixing your problem. Sometimes, though, a practitioner would call up the spirits purely to see what they have to say. This is useful in forging a relationship or in preparing for the making of a pact. Sometimes, you must call up the spirits first to see what they might want in a relationship before simply committing to being their pal. Remember, whatever spirit you conjure has its own interests, preferences, and Will, even if they are framed as only embodying one particular idea, emotion, or element. Traditional goetic magic usually involves employing spirits for gains in the material world which we currently inhabit. In other words, it involves manifesting within the time-circuit itself. This makes sense especially when one considers the astrological relationship between the 72 demons of the Ars Goetia and the astrological nature of the time-circuit. Yes, by the way, you can map those kinds of demons onto the lemurs of the time-circuit in the same way. However, within the pandemonium system, they are more likely to be considered nano-lemurs and little work has been done to test this hypothesis. In popular culture, much fear mongering has been done regarding spirits of the dead as well as demonic spirits. However, how would you feel if you hadn’t been fed or even acknowledged for hundreds of years? Starving. Obviously. While demonolatry has made a comeback in the last fifty or so years, many people still view it negatively. This view is due in large part to Christianity

46 Module Four: Numogoetics and its vice grip on all aspects of life back in the day, which Geosophia spends a lot of time on. With the rise of popular shows like Supernatural, I’m sure this view of demons, ghosts, angels, and other astral entities will not change anytime soon. Some of you may have experimented with this kind of magic before, either casually or very seriously. Unless you have made explicit pacts which would limit you from practicing numogoetic magic, you needn’t worry about their relationship to each other. I have summoned Katak and Beleth concurrently and they even got along instead of butting heads or creating a general sense of discomfort. The lemurs of Pandemonium are either representations of real forces or representations of aspects of the real world. Their specific nature is hard to pin down at this time, largely because not enough research has been done. For those of you who aren’t familiar with the source texts originally penned by the CCRU, let me sum up what information we have to go on: a website with various descriptions and parables of SOME lemurs (mostly the three syzygies of the time-circuit), two blog posts with full overviews of Lurgo and Katak (the only two lemurs to ever get this treatment), and a list of all lemurs and their rites which isn’t exhaustive or complete. We have two or three descriptions of how time-sorcery supposedly manifests, but we have no specifics aside from the fact that it can be used for assassinations. We have reports of people “channeling” lemurs hyperstitionally, but we have no resources on their rituals or their specific experiences of the entities. In other words, we don’t really have a whole lot to go

47 Module Four: Numogoetics on. That being said, we can apply what we know about other systems of magic (especially Hermeticism, which we looked at in the last module) to turn time-sorcery into something that we can at-the-very-least experiment with. With numogoetics, the same strategy applies. So that’s what I did. Summoning How do you summon a lemur? This module should teach you everything you need to know or point you in the direction of places where you can gather the knowledge you require in order to do so, if it’s impossible to teach directly. The first step is that you must accept that spirits are somehow able to materially or psychically manifest within your space. This is actually a big hurdle for a lot of people, but it really must be crossed before you are able to, with any amount of ease, scry the aethers of spirit activity. For those of you who have already done this, you can move right along rather easily. For those who haven’t ever worked with spirits before, you may need some tutorials. Spirits don’t have to manifest physically to be considered “present” within an environment. If you’re new to magical workings, they probably won’t appear before you physically, and even ascended masters have trouble evoking an entity into full physical appearance. Usually, when a practitioner uses the word “appearance”, they’re talking about some kind of astral or energetic

48 Module Four: Numogoetics appearance. You feel the presence in the space with you, whether that’s sitting on a chair or standing next to you or breathing on your neck. If you don’t feel a presence, that doesn’t mean that it isn’t working! It could just mean that the spirit doesn’t trust you yet and doesn’t feel comfortable or interested in putting in the energy of appearing before you until you’ve given something to them. As we learned in the last section, classic goetic summonings were cast in a circle with two people usually. Someone who looks and someone who actually leads the ritual. However, in numogoetics we don’t need a circle or anything fancy like that at all if we so desire. My very first evocation ritual involved calling up the lemurs within a triangle that was pasted onto a black mirror (TV). Yours can look the same! So, here’s what you’re going to do: you need some kind of scrying vessel, whether that’s a black mirror (television, computer, phone, mirror in the dark) or a crystal ball or just a pool of water is up to you. Then you need to determine which entity or entities you are summoning. This is based upon what you are after: if you want knowledge then ask Murmur, if you want sex and opportunity ask Oddubb, and if you want destruction ask Katak (just for some very straightforward examples). In your first summoning, you should call upon Lurgo because they are one who can open all of the doors to everywhere else for you. If Lurgo becomes your friend, everything else gets a lot easier. Once you’ve chosen who you are going to summon, you want to make sure you’ve got your goals for the

49 Module Four: Numogoetics conversation down. You can either ask the entity what it’s about or make some kind of small-talk with it (I have a standard script for first interactions like that which is usually “hello what are you about?” and leading questions for the rest of the conversation), or be ready to ask for something directly. If numogoetics is truly your thing, you’ll probably end up using each entity at some point or another (in the last year, I have called on all of them at least once). Write this down or sigilize it, if that’s your thing, so that you have it ready to reference in case something weird happens in the midst of the ritual. Now you want to begin the actual ritual. Make sure that you won’t be disturbed and then do the 1 meditation. After, look into your scrying object and visualize the netspan of the entity multiplying within the triangle or field. Do not stop doing this until they come. You can also add some clever words, like “KATAK, DESTROYER OF WORLDS, EATER OF SOULS, RAVAGER OF HEARTS, I CALL ON YOU TO HEAR MY CRIES AND COME TO ME SO THAT WE MAY MAKE A DEAL” or something. If you are the type to do offerings, include the offering within your ritual space. Keep in mind that a lot of these spirits don’t work for free though, so at the very least you’ll have to pay some amount of energy in order to successfully cast a spell using them. Crystals, incense, candles, etc within the space can add to ambiance, but to my knowledge aren’t required at all. Use whatever you need to make you feel powerful, at least until you feel comfortable taking off the training wheels.

50 Module Four: Numogoetics Eventually, the entity will show up. You might get a sign, you might not. If you’re in a full steady meditation for five minutes while visualizing the net-span, you can pretty much be certain that the spirit heard you. Whether or not they show themselves to you is up to them, but you can always ask if you’re feeling frisky! Either way, once they’ve shown up it’s time to start talking to them. You can either ask your questions and try to get an answer, or ask them for something directly to be done and see what they ask for in return. You may not get an answer right then, if that’s the case then call back later. If you still don’t get an answer, keep trying! Seriously! They might just be testing you. Once the ritual is completed, you need to close with the 1 meditation again. You also probably want to banish everything you can: in my first portal workings little creatures came along with the entities and they were not necessarily friendly. In fact, there have been several instances of someone opening a portal into a numogrammatic zone and real nasty things coming out and ruining their life. So best to stay cautious just in case. It probably WON’T happen to you, but if it does you should be prepared. After you’ve come down, write down everything that happened if you weren’t taking notes in case you forget and then wait and see if you get the results that you seek. If you seemingly got no response from the entity, call back tomorrow. If you continue to not get a response, then your approach may be bad. Try calling something else. I’m going to go ahead and write down the important things to know for the main lemurs just so that you don’t

51 Module Four: Numogoetics accidentally bite off more than you can chew: Katak is scary and will be mean to you the first time you meet. Oddubb is playful but that doesn’t make her less dangerous than Katak. In fact she might accidentally hurt you for fun. Murmur is pretty safe, especially if you’re just asking for knowledge, but she may not be ready to answer your question immediately. Uttunul hates all light so summon him in complete darkness if you can. Djynxx is safe as long as you’re very clear about what you want to get into with them. Lurgo isn’t always very talkative, but by far likes human practitioners the most out of all of them. The chronodemons are generally the most “humanoid” in appearance, while the amphidemons vary wildly and the xenodemons are just utterly incomprehensible things. Do not summon xenodemons first if you can avoid it! It’s dangerous and scary and you can bite off more than you can chew easily if you are not yet strong. 3::1 and 3::2 are pretty good options for your third or fourth summoning. However, many lemurs may not want to speak with you if you’re just summoning them for fun. If you come bearing presents or with an explicit intention in mind for them to assist in manifesting, you may have more luck. In trying to flesh out this system, I had a lot of bad conversations, so don’t feel down and out if you call up Abbabatok and he shrugs and says “I don’t know how to fix your problem” or something like that. Most importantly, have fun with it and share your experiences!! Good luck and if you hit any snags let me know ASAP.

52 Module Four: Numogoetics Pandemonium and Cthelll All right so now that we’ve more or less covered the basics of time-sorcery at large, we can now introduce the concept of Pandemonium, which is just the name for the full system of Lemurian demonism and time sorcery. Pandemonium is the combination of both elements into sublime balance. In most cases, in my experience and based upon the way the system has been framed, there is no clear difference between the system of numogrammatics and the system of numogoetics. I only made the distinction so that we don’t get bogged down in the sheer quantity of what we have to learn, which is an entirely new and arguably recent system of magical practice. The natural rift between numogrammatics and numogoetics allowed us to ease ourselves into thinking through the numogram, which means now we’re ready to smash it all together in a large hadron collider of power and innovation. So, what does it mean to be a practitioner of timesorcery? Sadly, we’re all still kind of figuring that out. As best as I can tell, the only “path” at this time which is available to us is getting results with our magic and using Pandemonium in order to experiment with the world. What that means is more or less up to us. While some people are probably desperately frightened by the notion that what they do matters, I hope that you and everyone you end up sharing this current of magic with in the future (if it does last that long) take that challenge by the horns and innovate and experiment wherever possible. Whether you’re a Katak, an Oddubb,

53 Module Four: Numogoetics or a Murmur, the future has a place for you! You can take it or leave it, of course, I personally won’t mind either way. As always, BE YE MYSTIC and please please please pLEASE share whatever you find out with the rest of us so that we can compare notes. With all that being said, now it’s time to talk about the home of the lemurs: the Utterminus of Cthelll. No, that is not a typo. It is actually typed that way in the source materials. Which is fine and maybe even cool, if not slightly annoying. From CCRU.net: Since they are proliferated by a digital cumulation to the ninth power, the demons are forty-five in number, attuning them to the Gate-City of the Plexchannel - Utterminus of Cthelll - (Gt-45), which is identified with the microcosmic lair of all demonic populations (the Lemurian Pandemonium.) Cthelll is a place that you can go if you are skilled in astral travel. I believe, personally, that Land and other hyperstitional authors (Ireland, Fisher, et al.), have all gone there in order to commune directly with the spirits in their own environment. I’ve done some exploring of the place myself, but most of my trips only involve hanging out at the infamous bar which exists as a link between our two worlds: Deadlines. I can’t say with any certainty what the origins of Deadlines is, but I can say that it is real and I have been

54 Module Four: Numogoetics there. It seems to be a hub-world for all hyperstitional characters and the real people who channel them, including the lemurs and nano-lemurs and whatever weird unlife lives down in Cthelll. You get there through trance or meditation which leads to astral travel. You may have your own preferred methods, but here is mine: I start out with meditation. Once I’ve cleared my mind, I go into my astral temple, which is a construction I built to do magic inside my head. From there, I decide where I want to go, and then I use a door within my astral temple that leads me to wherever or whoever I tell it, and then I step through it. This works especially well for traveling in the astral realms, but not quite so well for checking out somewhere like New York City. So the first time I went to Deadliness, I went through this process and said “Take me to Deadlines,” and there I fucking was! Deadlines. If you need help visualizing it, look up Land’s fiction regarding the character Mary Karno, or read Amy Ireland’s thesis. Once you’re there, you’ll see a whole lot of nothing, probably, since the lemurs are coming and going as they please unless you’ve made an appointment. If you’re an author, you might meet your next great story there. If you’re some other type of artist, be prepared for inspiration while you’re sucking down on 333 bev or watching Oddubb as she saunters to the bar. Since it’s all astral, you can pretty much spend your time there however you want! Outside of Deadlines is the rest of Cthelll. It has the quality of being under the ocean but without any water.

55 Module Four: Numogoetics Don’t ask me how that works! If you are trying to meet someone in particular, you can try to look for time-trails. These are lines which trace the movement of any given entity in four-dimensional space. In other words, you can follow it to the present and discover where the owner of the time-trail is. This is just a fundamental feature of Cthelll as far as I can tell, but more research absolutely needs to be done on their usefulness and efficacy. Once you’re outside of Deadlines, you may also run into a variety of creepy-crawlies and other bugs, fish, and strangers. If you pay them no mind, they probably won’t even acknowledge your existence. Up to you if you want to interact with them or not. If this is your first time down there, I would suggest trying to find Lurgo or one of your other Lemurian friends and see if they’re in the mood to give a tour. It can’t hurt to ask them, and they might give you the special behindthe-scenes tour where you get to meet the lady of Cthelll herself. I’m just kidding. I don’t think she exists. It just seems, right now as I am writing this, that she might. Perhaps this is a mystery for you all to explore and not for me. So get out there and find out and then write a post (or a book? Or a zine!) about it and then you’ll have made your mark on this stuff forever. That’d be pretty cool, huh? Basically, you know enough at this point that you can officially consider yourself an adept of time-sorcery. Especially if you’ve been following along with the exercises. Take some time now to figure out what it is that you’ve accomplished, if anything, and see where you can go next.

56 Module Four: Numogoetics Next module we focus on hyperstition, which is the next step in practicing time-sorcery, I think. You must understand the numogram and how it works, and then you summon some carriers, and then they reveal truths about the system to you, and then it starts to change the world. Now, there are big hyperstitions and there are small ones. Most of the ones you’ve probably seen are small (Nemo Duszl, Mary Karno, Chasm, Echidna Stillwell, DC Barker, the list goes on), but big ones are easy enough to stir from the deep (Gnon, Y2K, 2012, 2020) if you know where to look.

57 Module Five: Hyperstition Module Five: Hyperstition (Un)Belief, fiction, and lines of flight Read these: http://hyperstition.abstractdynamics.org/archives/006777.html http://hyperstition.abstractdynamics.org/archives/003345.html If you’ve read the CCRU materials before then you have some familiarity with hyperstition. Woven throughout each storyline is a hyperstitional vector, encapsulated in an identity and a narrative. If you’ve ever tried to google DC Barker or MVU or Echidna Stillwell or Linda Trent, you’ve found that not much information on these people exist. However, just enough information is presented on them that they easily could have been lost in the flow of time. So, is it really real? Since most of their storylines end with them disappearing somewhere/ somewhen, it’s impossible to determine. This is the goal of hyperstition. By introducing you to a narrative that is possible given the confines of your knowledge, its truth-value gains the ability to fluctuate. I posit that all mystical experiences occupy this zone and

58 Module Five: Hyperstition have occupied this zone forever. This is where the question of truth in magical practice has always come to die: are you really talking to demons or just hallucinating? Is magic really real or just some kind of game? Some people may believe that because it was only experienced by one particular person at one particular moment, then it couldn’t possibly be true. “Where is your evidence?” Contemporary magical practice, especially chaos magick, solves this problem by focusing on the question of results. If you cast a spell and achieve a particular asked for result, then how could you ever dissociate the causality between these two things? When I ask for money, I receive money. When you call a spirit, the spirit comes. But oh, was the money meant to come anyway? Was the spirit meant to come anyway? There is no way to know except to call the spirit or ask for the money again. Except then you’ve got experiment after experiment of encounters with divine or occult influence succeeding. Once you’ve achieved success with magic, it’s hard to turn those connections in your brain off. Whether you believe in it or not, those events have been affected by the fact that you casted magic in order to make them happen. If you were to stop casting at this point, perhaps nothing at all would be lost. After years of careful psychological tuning, you may be able to disrupt the causal link between your actions and the results which seemingly occurred. After all, the true weaving of fate is not meant for humans to know. We only get the bits and pieces that we experience in our daily lives. I throw something up, it comes down. I take a pill, my headache goes away. I find

59 Module Five: Hyperstition out later that the pill is merely a sugar pill. Does that change anything? I still took a pill and my headache still went away. I drink a glass of water and my throat feels better. Probably one of the best examples of magical practice is our various supposed cures for the hiccups. None of them work with particular effectiveness, but some of them work incredibly well for some people. Certainly, someone somewhere has done experiments on the most effective cure for the hiccups. But at the end of the day the only thing that matters is whether or not a person can use something to cure their hiccups. For that, it’s certain that every treatment option is context-dependent. What works for someone may not work for someone else. This is true of most medicine, actually, but don’t tell that to doctors! Of course, hyperstition doesn’t really apply to those situations as much. You don’t hyperstition your hiccups away, you’re casting magic to cure your hiccups where the spell is holding your breath and drinking a glass of water. Hyperstition is really more focused on narrative, who did what and when? How did things come to be? What is responsible for the situation we find ourselves in? So, when you get visited by an angel who tells you the secrets of the universe, and then you do them and they work, that’s kind of like hyperstition. However, hyperstition as envisioned by the CCRU is actually very particular in its aspects and technical details, which we’ll go over in detail next time. The short of it though is that if it isn’t related to the numogram, then it’s not hyperstitional! Now we could probably argue about the truth value of

60 Module Five: Hyperstition that statement alone for hours, and I hope that we do so that we can better understand what the hell is going on. Especially when we consider that everything can be related to the numogram in some way, so does that make every story a kind of hyperstition? Well, maybe! We’re going to find out through this week’s exercise. [Editor’s note: this was explored in that week’s excercise.] Hyperstition, at its core, is about world-building. The reason that Lovecraftian mythos is such a potent hyperstitional example is because it’s so close to our world that we can almost reach out and touch it. Once several different perspectives weigh in on a world, it starts to come together as a multi-layered possible thing over and above a mere tale of horror. Hyperstition forces us to grapple with the question of how a story, a collection of events, becomes a portal to somewhere else. So now we arrive at this whole notion of hyperstition as a way out. If we view the world we live in as a narrative that has been constructed and reconstructed over and over by various people, at times violently enforced, we suddenly realize that even someone like ourselves can add on or change that history. The most popular form that this takes is conspiracy theories or mysticism. However, mysticism has nothing on the way that popular media can take over the world. Take, for example, The Matrix. Before the movie, questions of whether this world was a simulation were relegated mostly to people who were neo-gnostics or very obscure forums. Now, the red pill is a household idea (for better or for worse) and pretty much everyone who has seen the movie has asked (whether jokingly or not) is this

61 Module Five: Hyperstition a simulation? The trap in these ideas lives in the fact that just by considering them as having-happened at all means that they have the opportunity to come into being. What if you wake up and find yourself out of the matrix tomorrow? All of those considerations will have been worthwhile after all! Three Parts of Hyperstition So how do we commit an act of hyperstition? Well, the article I shared last week from the hyperstition blog outlines it nicely, but I’ll share it again in this post and go over it in some detail, as well as expand on some experiments I’ve done (that are still ongoing at the time of this writing). Firstly, here’s the link to the post: Polytics† This clearly outlines the three main parts of anything that could be called hyperstition: 1. Numogram 2. Mythos 3. Unbelief Haha okay those are some cool words, but what the hell do they mean? † http://hyperstition.abstractdynamics.org/archives/006777.html

62 Module Five: Hyperstition NUMOGRAM This one is pretty obvious. The first step of hyperstition is that it has to unpack or in some way grapple with the numogram. This includes the real aspects of it, such as the map itself or the Pandemonium Matrix, as well as any numogrammatic reflections which may exist, such as the AOE or other systems of esoteric numeracy. In order to make use of this aspect it could be argued that you can simply write anything. The numogrammatic portions can be interpreted later. However, it can work the other way as well, where you are channeling specific things towards a particular end. While all of Land’s fiction makes use of the numogram, Chasm is perhaps the piece that is most exoteric. Even the word Chasm (AQ 89) is packed full of numogrammatic meaning. It’s important to understand, that since this system is intensely popular, oecumenic, and therefore hermetic, everything could be interpreted through this map. Some stories will have obvious interpretations, while others may be much harder to crack. However, if you can find one numogrammatic element then you can certainly unpack more and more as time goes on. This also works the same way with crafting a narrative: build the story first and the numogrammatic elements will eventually jump out at you.

63 Module Five: Hyperstition MYTHOS The point of building a mythos is that, just like in real life, there must be various accounts of the world and how it works. Something happens and some people view it as the apocalypse while others view it as business-as-usual while others don’t even know it’s going on while others are using it to immanentize the eschaton in a good way! Hyperstition has historically been built by creating or latching onto historical narratives, usually through constructed carriers of dissemination. The usage of the word “artificial” in this section is interesting, because under a general enough definition of artificial, anything that is built could be used for the purpose of creating hyperstition. I have found this usage to be accurate, but we’ll talk about that more in a second. The secondary key of this section lies in the multiplicity of perspective. This creates a system where one carrier can say one thing, the other can refute it, and together they create a way for a reader to consider all sides of an argument without losing their mind. The early Greek philosophical dialogues are a great example of this usage. Two entities which probably did not actually have the conversation they were supposed to have had, but because they’re being puppeted this conversation becomes palatable, possible, relevant, true. The reader begins to take it seriously. “I have seen the little green men and we are going to die!” “I work for the little green men and we are only trying to kill some people!” “I am a little green man and I just want to have sex with a human.”

64 Module Five: Hyperstition UNBELIEF This aspect is hard to pin down but I will try because it’s important. I think that the root of unbelief is in mystical experience or understanding, especially when it comes to our own experience as magicians. A person (whether yourself-as-carrier or a completely fictionalized character-carrier) comes into contact with the experience or event that can be described only as numogrammatic, and the fact that the experience is just plausible enough to be real means that you can’t utterly rule it out. We may not be able to stomach the notion that magic is totally real, for example, but once you’ve broken through the veil to the other side suddenly the world only makes sense if that’s the case. As an extension of this, unbelief circumvents the need for any conception of authority. There can be no authority on The Thing, because we aren’t even really sure if it’s coming to get us in the first place and it’s masks are many. Finally, the page ends with a “definition” of hyperstition from the CCRU itself and a few quotes from CCRU works regarding fictional quantities making themselves real. Basically, the goal of hyperstition is to make something real enough that it can actually change something. That thing works through the numogram and most often through fiction in order to come into our lives, and once it is here we can’t simply put it back into the box. So, how do we go about employing this practice as sorcerers of the numogram? Become fiction authors ourselves. There are two ways to do this: turn ourselves into a hyperstitional carrier or build up a whole cast of

65 Module Five: Hyperstition things that might be possible and employ them as necessary. These two things, of course, feed into each other back and forth possibly forever. The borders are fuzzy here and you will likely reach a point where what’splaying-you and what-you’re-playing mesh together like some kind of horrific monster. Unsure what that means? Try writing a story. Next section, we’ll go into how to do that if you’re stuck. Building Your Own Reality Tunnel So through hyperstition we have one extra special option made available to us, and that is to change the narrative as we see fit. When I talk about building your own reality tunnel, I’m really trying to make a claim similar to the idea of the Black Iron Prison. You can read it here: Black Iron Prison - Page 1.† Black Iron Prison essentially suggests that the specifics of your environment: your upbringing, the beliefs you are exposed to, your sense of self, your class status, your race, your gender, your sexuality, etc. all lead you to accept particular truths over others. This is true of absolutely everyone, even if you do the long work of designing your own prison in its totality. Due to this fact, I believe that magic is first and foremost about creating a prison that suits your goals and desires. The first step of magic, then, is always the step of hyperstition. How could a simple † https://www.principiadiscordia.com/bip/1.php

66 Module Five: Hyperstition change in perspective or possibility affect the way that you go about attaining your goals? Zummi popularized the phrase “reality tunnel” and I use it because I like it better than prison. It’s not that we’re imprisoned as much as we are simply stuck in solid rock. We can only allow the rock to give way through effort, which means that we must actively shape our own worldview. Or, we can go along a tunnel that has already been clearly defined without much effort. The reason I am so adamant in suggesting this interpretation of the world is because our particular period of time is special. No other time in history that we know of is one where anyone can contribute to the global narrative politically, socially, or religiously. Throughout history, we relied mostly on experts or authoritative hands which guided our actions. We listened to our preachers, our kings, our government, our elders, for they knew more or less the right way to go about things. However, with the rise of information technology we could suddenly plug into petabytes of previously untapped information and share our analyses in real-time. Anyone with a social media account can become a journalist or a player in the MindWar. With the rise of media empires, including television, there suddenly became a need to build a persuasive narrative instead of one that was rooted purely in authority. See: From PSYOP to MindWar: The Psychology of Victory by Michael Aquino. The Vietnam War is a great example. The specifics of the war were particularly horrific, but the rise of televised news broadcasts of soldiers dying and/or committing crimes against humanity was new for America. It wasn’t

67 Module Five: Hyperstition merely that people were dying or being tortured or being poisoned, but that the people who were supposedly benefiting from the war had to watch the horrors unfold on television which caused people to realize just how terrible the war (and perhaps any war) really was. As magicians simultaneously aware that our beliefs limit us and that our ability to influence the narrative of the world is on the rise, it would be ridiculous not to use this opportunity to our advantage. Now, that will look differently to different people. Some will simply create a world where they are comfortable, while others will try to control more and more aspects of the narrative. The only thing that we ought to consider is whether or not our beliefs are serving our own ends. No matter which way you slice it, this kind of sorcery is tangibly real and can cause massive changes to our world. But only through careful discernment and spellcraft can we come to exercise this ability. Moreover, the ability to turn back and look at our own beliefs at a meta-level is not something that everyone bothers to do. Everyone may be able to look, but very few people actually want to actively innovate their reality tunnel. In most cases, this is likely because they simply do not have any need to do that. They are either too busy trying to survive or relatively content in the world that has been left to them. It’s important to note that there’s nothing wrong with that. Reality tunnels may believe that they are competing for followers, but since every tunnel currently leads to the same place (death, the other side of the veil, the afterlife, etc) it doesn’t really matter what you choose to believe in the grand scheme of things.

68 Module Five: Hyperstition Since it doesn’t matter, you may think that any belief is suitable to your needs. That’s not necessarily true, but I can’t really help you develop a particular system without knowing what your situation is. I can only describe the fact that the system you are living within is a system that has been constructed, and because of its inherent nature it can be changed, morphed, affected, and destroyed at will so long as you put pressure on it in the proper places. Every narrative has been constructed. We know this because language itself is a construction. It may describe the world incredibly accurately or obfuscate the truth in favor of some awful fiction. The only way to tell useful ideas from bad ideas is to put them to the test, either in a virtual environment or an active one. In this way, hyperstition and reality-building are a lot like coding. You can test your code to see if it works, or you can just deploy it and hope for the best. Obviously, depending on the stakes of a catastrophic error, one may be more relevant than the other to your specific situation. You may find yourself right now in the perfect moment to change everything. If that’s the case, then taking on the risk of rapid deployment is probably a smart move. However, if that would require burning your entire life to the ground, some caution may be necessary. When we talk about things like why we really study any of this shit in the first place it all really comes down to finding perspective in our own lives. We’re chasing knowledge or power and historically the way to get there is through right-action in alignment with our goals which can only be defined by our relationship to the cosmos. As above, so below clearly suggests that through

69 Module Five: Hyperstition understanding the world we can understand ourselves and vice versa. Perhaps the alphabet is to our culture what numbers are to the world? Only rigorous investigation could prove that claim in either direction. Good luck. All of this is just a fancy way of saying that hyperstition is narrative creation which can change the world if it is deployed at the right place and time. 2012 as an apocalypse was so close but also consider how much terrible shit has happened since then. If something like that, or Y2K, or 2000, can make themselves into seriously scary things then why can’t a normal person turn themselves into a hyperstitional carrier and explore the numogram themselves? The biggest problem with this approach would likely be the dangers inherent to numogrammatic travel. However, we’re magicians and we’ve already gone over how to handle those. I think, fundamentally, being a numogrammaticist or otherwise using the numogram in magic requires this kind of construction. When we talk about initiation we are talking about entering into a world with particular symbols and ideas, in other words a reality tunnel. So, in order to be initiated into numogrammatics you have to take its language as the source-code for the universe. Whether or not that’s really true remains to be seen, but it certainly works and at the end of the day every aspect of magic or sorcery that we involve ourselves with today is inherently symbolic at its core. You might be able to have language without symbolism (instead having metaphor and a dynamic enchanted spirit of the thing-initself which takes you over as you tell a story a la what Zummi sort of describes in his lectures) but once your

70 Module Five: Hyperstition brain has been hardwired with writing and the alphabet there’s no turning back. An abstract picture meaning a word or sound or idea is fucking crazy and we’re all mad here. With the end of this book, technically speaking, you have all the tools you need as well as all the tools that currently exist which involve the numogram as a system of sorcery. However, there is still much to unpack regarding the specifics. Whether it’s interpreting what we already know or discovering new things about the numogram which are latent, hyperstition can help us understand exactly what the fuck is going on.

71 Module Five: Hyperstition Further Reading This is a collection of everything I’ve read that has led me to this point of understanding. It’s something of a bibliography for the entire course, but also an invitation to check out some of this work because it’s very cool. A Thousand Plateaus, Deleuze & Guattari Anti-Oedipus, Deleuze & Guattari Black Iron Prison Blood Meridian, Cormac McCarthy Book of Lies, Aleister Crowley Book of Pleasure, AO Spare Cosmic Pessimism, Eugene Thacker Enochian Vision Magick, Lon Milo DuQuette Fanged Noumena, Nick Land From PSYOP to MindWar: The Psychology of Victory, Michael Aquino Geosophia, Jake Stratton-Kent “Go Underground and be a Chaos Magician” (as well as everything else from: https://www.chaosmatrix.org/) Heliogabalus, Antonin Artaud K-punk.org Kaos 14, Joel Biroco Liber LS Liber Null & Psychonaut, Peter Carroll Naked Lunch, William S Burroughs Neuromancer, William Gibson On the Road, Jack Kerouac Qutub, Andrew Chumbley

72 Module Five: Hyperstition Tao Te Ching The Art of Dreaming, Carlos Castaneda The Black Lodge of Santa Cruz The Greater Key of Solomon The Hyperstition Blog (https:// hyperstition.abstractdynamics.org) The Illuminatus! Trilogy, Robert Anton Wilson The Lesser Key of Solomon The Secret Teachings of All Ages, Manly Palmer Hall The Teachings of Don Juan, Carlos Castaneda The True Grimoire, Jake Stratton-Kent Zummi posts & lectures https://deaddeer.wordpress.com/ http://freezoneearth.org/littlepurplenotebook/index.html http://internetschoolofmagic.com/ https://ccru.net