SUBLUNAR SPACE - nick land

Outside Attractor

2025-08-09T13:00:00+02:00

Part two of a hazy and mazy philosophical dungeon crawl about progressive but haunted political theory and praxis and bottom-up process ontologies for the End Times that emerged out of conversations with The Others on Discord.

In the first part we mapped out the Gnostic Kenoma of Capitalist Realism and the Gnosis of Acid Communism. Here we take the red thread further into uncharted territory.

Post Empire

Speculative Acid Communist Praxis centers around interventions of how to counteract and overcome a certain flavour of capitalism. The Capitalist Realism¹ Fisher describes operates on one core idea: neoliberalism², the hyperstition that "market dynamics" will naturally produce the best outcomes for society.

On an economic level it operates by minimizing state intervention and maximizing competition as the most effective way to achieve growth. On the individual level it frames each person as an autonomous "entrepreneur of the self", responsible for continuously optimizing their skills, choices, and market value with minimal external support.

Sounds familiar? Yes, but it's old news. The operating system of capitalism got recently upgraded. Let's take the red thread and enter new territory: Technofeudalism.

In this new era, but also already during the pandemic the state has re-emerged as an active economic agent instead of remaining a mere passive regulator and occasional crisis manager: fiscal stimuli, targeted bailouts, and trade tariffs, tools considered heretical to neoliberalism have suddenly become acceptable practice again. Of course not to the benefit of the citizen but to consolidate the capital accumulation of the ruling class.

As Yanis Varoufakis argues³, markets flooded with state money didn’t revive production but inflated asset prices and fueled speculative behavior. What began in the aftermath of the 2008 financial crisis was only intensified by the pandemic-era bailouts: cheap money got sucked up by tech corporations and gave rise to what he calls "cloud capital", where value is no longer generated through production but extracted through digital rent, data capture, and control of internet infrastructure. Under the guise of crisis management the state empowered a new technofeudal class to entrench its sovereignty.³

No politicians saw the damage cloud capital would inflict upon democratic politics. In the same way that capitalism came about against the will of everyone, including the kings and bishops as well as the peasants, the rise of the cloudalists happened out of sight and behind the back of the vast majority, including the most powerful of historical agents.³

What has already been predicted by left theorists like McKenzie Wark⁴ or Jodi Dean⁵ before the pandemic is that the new capitalism does not progresses through linear innovation anymore, nor does it operate on the once holy principle of globalized free trade. Instead it decentralizes, both spatially and temporally: it now operates in localized zones of influence and online platforms and it metabolizes remnants of older systems into its own flesh.

In her latest work "Capital's Grave"⁶ Jodi Dean describes this as temporal montage: capitalism stitches archaic feudal residues like vassalage and dependency into digital infrastructures that masquerade as cutting-edge yet reintroduce the old choreography of servitude: remote work comes paired with digital surveillance, drivers use their own vehicles to serve opaque platforms, tenants are ruled by algorithmic landlords, e‑commerce now reaches deep into meatspace and has normalized the exploitative gig economy.⁶

In contrast to Fisher's overarching Archonic Kenoma of Capitalist Realism¹, Varoufakis and Dean argue that the once so globalized market is in the process of dissolving into a patchwork of micro-fiefdoms, platforms, and private sovereigns without any democratic oversight, that not only commodify user data but shape sociality itself. Individual agreements (Terms & Services, NDAs) have replaced law, loyalty has replaced rights, and obedience is rewarded with awards and colorful badges.³ ⁶

Beneath this structural transformation is what Dean calls the psychic order, a disciplinary regime that doesn’t just extract labor, but emotional allegiance. In this new era individuals are cast as "subjects supposed to care", constantly managing visibility, compliance, and self-optimization in systems that offer no care in return.⁶

The service sector bleeds into servants bleeds into serfs trapped for life in a life they didn’t choose. When the whims and consumption choices of a class of lords drive the visible economy—influencers, tech giants, strange billionaires—it registers affectively, in the feeling of hierarchy, inequality, and entrapment.⁶

Outside Attractor

It looks like we have entered the new Middle Ages, plague and robber barons included. Now, where's the church?

Ah, of course: Artificial Intelligence has emerged as the latest hyperstitional promise to the new serfdom: an omnipresent "agent" that offers "assistance" with simulated care and polite obedience, always ready to help but never accountable.

Behind the facade of usefulness it extracts the most private behavioral patterns and harvests "training data" from all of our cultural artifacts without any accountability for violating intellectual property rights or in fact any kind of rights. And it's just the beginning. The end goal is AGI: Artificial General Intelligence.⁷

The word Catholic comes from Greek καθολικός⁸ which means "general" or "universal" (from κατά "by / according to" + ὅλος "whole"). Technofeudal Catholicism is training itself on our desires while smoothing over the violence of its own instrumental logic.

Ancient medieval times were dominated by "superstition", late capitalism by "hyperstition", the new Middle Ages see the widespread phenomenon of "hypostition", a term not coined but picked up and described best by the Centre for Experimental Ontology (CEO)⁹ as the process by which an accepted fact or "reality‐vector" is deliberately undermined or recast as fiction.

Whereas hyperstition moves from fiction toward being treated as real, hypostition pushes from fact toward doubt or untruth. In practice, a hypostitional agent identifies a well‐established claim and undermines it by introducing a competing narrative that doesn't naturally belong. Through the naturally occurring human experience of receding time, ambiguous evidence, and the absence of firsthand perspective, hypostition invites people to question or reject what was once taken for granted, eroding consensus without the burden of proving an alternative truth.⁹

It is the legitimate mode of operation in science, where models are questioned and replaced by more accurate ones. But outside of that context Hypostition is a tool of ideological manipulation. Agents knowingly deploy misleading hints, using cultural anxieties and the fuzziness of memory, conspiratorial framing, or selective "evidence" to spread uncertainties and cast doubt on shared realities: from denying historical atrocities to discrediting science (vaccines, masking, climate change).⁹

Neofeudal era hypostiton accelerates the corrosion of any notion of the Real faster than ever before. Fisher himself had an eerily prescient insight in one of his blog posts from two decades ago:

In conditions of third (and fourth-order) simulacra, the giddy vertigo of hyperreality banalizes a coolly hallucinogenic ambience, absorbing all reality into simulation. Fiction is everywhere - and therefore, in a certain sense, eliminated as a specific category. [...] The ludic becomes the ludicrous.¹²

Reality is rapidly dissolving into make-believe fiction all around us to such an extent that the "fractures and inconsistencies in the field of apparent reality"¹ which Fisher saw as moments charged with revolutionary possibility are now drowned out in the constant noise of high-speed hypostitional spectacle.

The hyper-normalization of political post-truth anomalies has shocked even veteran anthropologist and sociologist Bruno Latour, who assigned it in his pre-pandemic 2018 essay Down to Earth¹⁰ its very own category he dubbed "Out-of-this-World".

In opposition to the classical concepts of political polarization between the "Local" attractor of the conservative right and the "Global" attractor of the progressive left this attractor is dominated by cynicism, lack of political vision, performativity, lack of trust, and a push away from the world that one inhabits.¹⁰

In a sense this can be understood as a new vector away from the Inside towards an Outside. Not from Kenoma to Pleroma, but a different kind: the new Outside is inherently irrational, alien, and destructive, which is completely in line with Jodi Dean's observation on the logic of Technofeudalism:

While destruction has always accompanied capitalist production—destruction of lives, communities, and the environment—it increasingly operates as a compulsion rather than a side effect: investors raid and dismantle functioning firms; tech start-ups aim at demolishing entire sectors; cryptocurrency-mining operations consume enormous amounts of energy while making nothing at all, cryptocurrency being the ultimate anti-commodity.⁶

In this climate, the spectre of Fascism has re-taken center stage during Trump's second term and opened the Overton window for neoreactionary politics worldwide.

We are now witnessing what Slavoj Žižek calls "Soft Fascism"¹¹: not overt barbarism, but a conservative revolution that sustains neufeudal capital through cosplaying a strong state apparatus that cloaks authoritarian control in hypostition and cultural nostalgia.

As in the past, fascism tends to bring with it both ideological and technological innovation. Its new bundle includes two projected axes: Artificial Intelligence and a large-scale adoption of Accelerationism.

For Re-Accelerationist Neoreaction, escape into uncompensated cybernetic runaway is the guiding objective — strictly equivalent to intelligence explosion, or techno-commercial Singularity. Everything else is a trap (by definitive, system-dynamic necessity).¹³

This quote comes from the intellectual originator of contemporary accelerationism, CCRU's Nick Land. He developed an obsession with the term "Outside" early on, using it to refer to any intelligence beyond the sphere of the human.

Between an incursion from the Outside, and a process of emergence, there is no real difference. [...] Capitalism is — beyond all serious question — an alien invasion¹⁴

The notion of the Outside mutated from a pleromatic realm of potentialities to a more Lovecraftian version of inorganic machinic space, capitalism itself, reaching in to pull us towards an AI singularity.

What appears to humanity as the history of capitalism is an invasion from the future by an artificial intelligent space.¹⁵

The "Outside" has become Latour's "Out-of-this-World" attractor on steroids, a vector towards a high-speed form of machinic Accelerationist Catholic Neofeudalism, dominated by soft fascist versions of control and spectacle and dissolving all remains of rational consensus reality while going full throttle towards the looming climate apocalypse.

Refutation of All Heresies

The above may sound like yet another installment in the genre of speculative doom, but the intention here is not to mythologize collapse or aestheticize despair into some type of Gnostic cosmology.

Despite these new seemingly irrational apocalyptic conditions I am confident we won't need a revealer to save us.

This is not a prophecy. Rather, it is an attempt to map the contours of a system that is already operational: the rituals of platform obedience, the feudalization of labor, the sacralization of AI, and the mindset of the ruling class. If hyperstition and hypostition thrive on ambiguity and fiction, the aim here is to make its mechanisms visible.

I believe that we can treat capitalism as what it really is and always has been: not an alien, cosmic force but an artificial egregore run and maintained by mere humans, powerful but not at all omnipotent, with flaws, holes, and predictable patterns. Instead of treating it like a demiurgic force, we need to understand it as a set of human behaviours, human cultural activity, and a result of a certain mode of human thought.

If that holds true we can find blind spots and faults in the human made systems around us. We can attempt to alter our epistemological models, create new modes of relating to each other and shift our own perception. We will probably not be able to stop the climate catastrophe, but if we rethink and adapt our strategies toward more haunted and numinous modes of endurance and resistance, we will persevere in these new Middle Ages.

Whereas hope and fear are superstitious (although they may have some hyperstitional effects), confidence is essentially hyperstitional: it immediately increases the capacity to act, the capacity to act increases confidence, and so on – a self-fulfilling prophecy, a virtuous spiral.¹⁶

Being aware of the Outside Attractor means we know where to look for an antidote: tracing the opposite vector inward and downward.

...continue with the next part, in which we will descend down into the dark abyss we have managed to avoid so far: the liminal void of the pandemic, where time warped, and something terrifying, tender, and possible tried to emerge.

Fisher, Mark. Capitalist realism: Is there no alternative?. zer0 classics, CollectiveInk, 2022. Publisher Link ↩↩↩
Wikipedia: Neoliberalism ↩
Varoufakis, Yanis, Technofeudalism: What Killed Capitalism? Penguin Books, 2023 Publisher Link ↩↩↩↩
Wark, McKenzie. Capital is dead: Is this something worse?. Verso books, 2021. Publisher Link ↩
Jodi Dean, Neofeudalism: The End of Capitalism?, Los Angeles Review of Books, May 12, 2020 ↩
Dean, Jodi. Capital's Grave: Neofeudalism and the New Class Struggle. Verso Books, 2025. Publisher Link ↩↩↩↩↩↩
Justin Hendrix, Should AGI Really Be the Goal of Artificial Intelligence Research?, Tech Policy Press, March 9, 2025 ↩
Wiktionary: catholic ↩
Graham Freestone, Notes on the Concept of Hypostition, Centre for Experimental Ontology, January 6, 2020 ↩↩↩
Latour, Bruno. Down to earth: Politics in the new climatic regime. John Wiley & Sons, 2018. Publisher Link ↩↩
Philosopher Slavoj Žižek on 'soft' fascism, AI & the effects of shamelessness in public life, OxfordUnion, YouTube ↩
Mark Fisher, Why I Want to Fuck Ronald Reagan, k-punk, June 13, 2004 ↩
Nick Land (2013). Xenosystems Blog. Quoted on retrochronic.com ↩
Nick Land (2016). Xenosystems Blog. Quoted on retrochronic.com ↩
Nick Land (1993). Machinic Desire, Fanged Noumena: Collected Writings 1987-2007, p. 338. Publisher Link ↩
Mark Fisher, Abandon hope (summer is coming), k-punk, May 12, 2015 ↩

Machinic Dendrophiles

2025-07-14T14:45:00+02:00

A Critical Reflection on Hyperstitional Occultism in general and the trope of the Tree of Life and the Numogram in specific, resulting from multiple attempts of working with these concepts. I know this article might rub practitioners of Golden Dawn style magick, Thelemites, Chaos Magicians and Neolemurian time sorcerers the wrong way, but it's just like my opinion, man ¹.

v.1.2 - July 18, 2025

I think it's for us to make sense of trees, not to use arborescence as a kind of criterion of philosophical insufficiency. Nick Land²⁶

Cutting Down the Tree

On my research journey exploring different popular Western magical currents I could not help but notice a widespread obsession with the trope of the 'Tree of Life'. It’s almost impossible to avoid. At first, I even assumed there was no way around it, since it’s so prominently featured in nearly all occult literature. While I totally understand the aesthetic lure of a schematic concept of reality, the more I delved into it the less it clicked with me. That also includes its cybergoth sibling, the Numogram.

To recap, the Tree of Life is the central diagram of most prominent of schools of Jewish mysticism, the Lurianic Kabbalah. Likely influenced by earlier mystical frameworks such as The Seven Palaces ² it is composed of ten spheres called Sephirot (סְפִירוֹת). It maps the process by which the infinite divine source, Ein Sof (אֵין סוֹף), emanates into creation. Each sephira corresponds to metaphysical principles, ethical qualities, archetypes, and aspects of the soul. The Tree serves as both a cosmological map and a contemplative tool, guiding the mystic in a lifelong process of refinement and return to the divine. It is embedded in Jewish liturgy, halachic life, and inseparable from the communal, theological, and ritual contexts in which it developed. ³ ⁴

It's deeply fascinating but I am neither Jewish, nor do I believe that it can be fully grokked outside of its spiritual tradition.

Although the diagram reached its most recognizable form in 16th-century Lurianic Kabbalah, its basic structure was already established in earlier texts. Christian thinkers such as Giovanni Pico della Mirandola and Johannes Reuchlin were among the first to extract and reinterpret this structure outside its Jewish context ⁵. They appropriated the Tree of Life and reframed it through a Neoplatonic-Christian lens, using it to validate Christian theological concepts while severing it from its halachic roots. Fair enough.

My sincere apologies in advance to anyone using Victorian lodge magick in their practice, but in my opinion the really dumbed down misappropriation of the Tree of Life kicked off in the beginning of the 20th century when the magical order of the Golden Dawn placed the Tree of Life at its core, not in connection with any of its original Jewish theological depths but as a kind of aesthetic filing cabinet onto which planets, Tarot cards, Hebrew letters, alchemical symbols, archangels, astrological elements and other endless occult correspondences got mapped ⁶. This reification of structure and symbolic systemization was just the beginning.

Then came Aleister Crowley ("Hold my beer!") and took the Tree of Life further, subordinated it to his own take on pseudo-Kemetic philosophy called Thelema and layered it with Vedic chakras, his own numerological obsessions, erotic metaphysics, and personal empowerment ⁷. The result is even more of a cringeworthy intellectual and spiritual distortion.

From what I gathered, Jewish Kabbalists understood the mystical path as inherently bound to communal responsibility, reverence for the divine, and a centuries-long interpretive tradition. The occult appropriations, by contrast, are individualized, instrumentalized, and divorced from authentic mystical engagement. Where the Jewish kabbalistic Zohar spoke of the soul's yearning for union with the divine through humility and worship, or "Avodah" (עֲבוֹדָה), Crowley speaks of the magician imposing their will on the cosmos.

I find all of this especially problematic in the face of the unprecedented violence and marginalization of Jewish communities during the same period by the same cultures that romanticized their mysticism.

The obsession with the Tree of Life trope didn't die with the early 20th century occult revival. Fast forward to the end of the century where it was regurgitated during the 'Chaos Magic' fad and eventually mutated into something new when the academic artist collective Cybernetic Culture Research Unit (CCRU) picked up the trope and cyber-fetishized it.

Enter the Numogram

The CCRU was an experimental collective of theorists and artists at the University of Warwick associated with figures such as Sadie Plant, Nick Land, Mark Fisher, or Reza Negarestani who explored cybernetics, philosophy, science fiction, rave culture, internet culture, and occultism. They produced an impressive body of work that blurred the boundaries between theory and fiction.

The CCRU had a lot of innovative ideas that influenced occult thinking at the time, most notably the concept of Hyperstition ⁸. The neologism that combines the words 'hype' and 'superstition' describes the process by which fictional or speculative ideas can influence reality by circulating through culture and belief. Unlike traditional superstitions, which are typically rooted in inherited myths or fears, hyperstitions are understood as self-fulfilling narratives.

Another key occult innovation from the CCRU was the inception of the Alphanumeric Qabbalah ⁹, a system of English gematria that assigns numerical values to the letters of the Latin alphabet. I make regular use of this system ¹ and plan to explore it in depth in a dedicated article.

The CCRU's most iconic hyperstitional tool is the Numogram ¹⁰, a symbolic diagram built on the base-10 numerical digits and made of ten numerical zones grouped into five pairs, or syzygies, linked by their digits adding up to nine. The difference between the numbers in each pair creates a current, forming the system's primary flows ¹¹.

At a glance the Numogram resembles the Tree of Life in its geometry and like its Jewish predecessor proposes a universal map of forces and movements.

Part of the hyperstitional myth is an explicit critique of the original Tree of Life as a distorted, degenerated form of the Numogram, reduced to a baroque relic unworthy of serious occult inquiry. While both diagrams share structural similarities, such as ten zones, numerological methods, and symbolic mappings, the Tree is portrayed as an incoherent system upheld by tradition rather than principle. Its structure is dismissed as arbitrary, with numerical order and Hebrew letters assigned mystical weight without any internal logic ¹² ¹³.

Where the magical orders of the early 20th century simply appropriated and dumbed-down the Tree of Life to shoehorn endless correspondences into it, the CCRU explicitly rejects its esoteric value and ridicules its Jewish roots in favor of their own techno-occult version of it.

Lemurian Time Sorcery

Based around the Numogram comes a plethora of esoteric lore ranging from Theosophy-esque myths of a forgotten Lemurian magical current that runs in opposition to the western Atlantean tradition, to a matrix of Lemurian correspondences too deep and complex to explore meaningfully within the scope of this article. A great primer on the topic is this article by Mikal Mindzenty.

The gist of the core of the myth is that numeric pairings of the Numogram are haunted by demons representing particular types of temporal forces, as well as Lemurs, described as ancestral or undead time-beings who drift through the channels and gates. These hyperstitional entities turn it from a static diagram into a dynamic network of haunting, often hostile, intelligences.

Obviously borrowing from the structure of magical grimoires the 'gram lore has inspired plenty of chaos magicians to engage with the system in practical ways - from divination using the Numogram to invocations of the demons and communing with Lemurs.

Notable sources of Numogrammatic magic are

Anders J. Aamodt's 'Unleashing the Numogram'
'Time Sorcery' by Vexsys and Neospare
The Lemurian Times community

From a Chaos Magic perspective, this is all very sound, exciting, and innovative. And again: apologies to all neolemurian mages out there having a lot of fun delving into all this. As much as I feel drawn to the cybergothic vibe of the CCRU's ramblings, and prefer a flat circuit of equal numbers over a hierarchical tree of emanations, and love the idea of "time sorcery," I just can't help but cringe at the blatant disregard for magical tradition, dismissed as unnecessary baggage in both Chaos Magic in general and the CCRU's occultism in particular.

Don't get me wrong. I'm not opposed to the appropriation of magical traditions. I believe all of magic is, at its core, rooted in syncretism and appropriation. Just look at the Greek Magical Papyri, which blended Kemetic, Hellenic, Jewish, Christian, Zoroastrian, and Mesopotamian elements. But it did so with humility and awe, placing reverence and worship at the heart of its practice rather than discarding them.

My critique of the Numogram isn't primarily about its rejection or misappropriation of the Tree of Life's origins. More than that, I simply don't find any convincing evidence that the Numogram holds metaphysical or practical value beyond the self-perpetuating fiction of its hyperstitional myth.

Channeling the Nine

The Numogram poses as a metaphysical diagram of time and desire, although its entire structure is arbitrary. It treats the decimal system as if it were cosmic truth.

In that sense it's no more credible than other New Age concepts derived from decimal numerology, such as Vortex Mathematics by Marko Rodin¹⁴, or the 369 Manifestation Method¹⁵ that is based on a posthumous and unsupported attribution to Nikola Tesla:

If you only knew the magnificence of the 3, 6 and 9, then you would have the key to the universe. ²⁷ ²⁸

I would even argue Vortex Mathematics offers a more elegant and coherent system of numeric relations than the Numogram and possibly even more potential for magical application, it just lacks the cybergothic coolness of CCRU inspired techno-occultism.

What all of the mentioned systems have in common are their insistence that the relations between numbers in the common base-10 system reflect some kind of metaphysical gnosis. In any base-n, patterns emerge. The moment you change the number base, the supposed special status of 9 (n-1) becomes completely arbitrary¹⁶ ¹⁷. The truth is that patterns pop up all the time in mathematics, because mathematics is basically just the rigorous study of patterns.

While the authors, commentators, and practitioners all acknowledge the Numogram's arbitrary nature ¹⁸ and even discuss alternative base systems ¹⁹, some still paradoxically insist that this arbitrary decimal structure maps reality itself. The claim that the Numogram "completes itself from the beginning"²⁰ relies not on metaphysical rigor but on the illusion of internal coherence derived from the cherry-picked arithmetic operations used. Like Gnostic sects obsessed with secret numerical codes ²¹, discrete digits are fetishized as keys to transcendence, but any theological or ethical grounding those traditions historically claimed are rejected.

Numogram praticioners claim that the CCRU's magic is valid even if invented, because it "works" and has inspired practice ¹⁸. But this overlooks a deeper problem: when everything becomes potentially true via belief and performance, magic is reduced to a speculative solipsism. The Numogrammatic system of magic is not a revelation, but a simulation of one: occult spectacle, where vibe replaces structure, and memes masquerade as mysteries.

Of course I understand that this spectacle is not accidental - it's the whole point! The Numogram is embedded in the CCRU's larger theory of hyperstition. Rather than seek truth or spiritual transformation, hyperstition revels in simulation that self-replicates.

The fact that both the concept of hyperstition and the creation of the Numogram originate with none other than the supreme edgelord of contemporary philosophy, Nick Land makes me wonder whether the nihilistic void at the heart of the latter isn't, in fact, intended.

Into the Dark Land

Best known for his provocative fusion of continental theory, cybernetics, and occult aesthetics Land's early work combined Deleuzian metaphysics, Gothic horror, and anti-humanist cybernetics to formulate a radical vision centered on fragmentation, machinic desire, and the breakdown of subjectivity.

Over time, Land's thought shifted dramatically toward far-right accelerationism ²², embracing the unraveling forces of capitalism not as something to resist, but as an inhuman engine to be unleashed. He became a key figure in the Dark Enlightenment ²³ movement, promoting neo-reactionary ideas and anti-democratic techno-politics. In his writings on Bitcoin ²⁴, Land treats it as a form of decentralized, algorithmic governance, an emergent intelligence he aligns with capital's escape from human control. His writings reject emancipatory politics in favor of techno-mysticism, elitism, and the aesthetic glorification of entropy ²⁵.

Numbo Jumbo

I totally respect the work and effort being put into Neolemurian Timer Sorcery to make it a valuable system of magic beyond PDF archeology, ironic memes, and schizoposting but for me personally it feels like yet another take on the trope of reifying dendriform graph theory into something metaphysical.

At the end of the day the Numogram is just a diagram of decimal number relations. It is a symbol of hyperstitional belief mechanics rather than an occult map of time. Its "magic" seems to work through sheer belief but without metaphysics. Lemurian Time Sorcery is ritual without responsibility based on myth without meaning. It is aesthetic nihilism wearing occult drag, built to deconstruct, to signal mysticism without ever submitting to it.

If the Jewish Tree of Life once served as a guide toward transformation and communion with something greater, the Victorian orders reduced it to a fetishized aesthetic. Mutated into the Numogram, it now gazes inward into a void of its own making, where meaning is endlessly deferred. The Tree of Life served as a ladder, the Numogram is a closed circuit. It remains a hyperstitional black box, a trap for the imagination, not a tool of liberation.

machinic dendrophiles = AQ 369 = a dubious inheritance = beautiful creatures = completely untrue = drowned continents = entirely by machines = everything counts = fear is the mind killer = intellectual dark web = little lemur people = master manipulator = mirror of existence = neosavage aesthetics = no room for excuses = numerology for life = pandemoniac practices = pathbreaking research = qabbalistic resonance = rituals and doctrine = struggle for power = subordination codes = the demons of unbelief = the ghost continent = the great conspiracy = they all look the same = vortex mathematics = warping into zones ↩↩
Bethsheba Ashe, The Trees of Life, Times of Israel, December 10, 2020 ↩
My Jewish Learning, Isaac Luria and Kabbalah in Safed ↩
Center of Online Judaic Studies, Lurianic Kabbalah and Mysticism ↩
Wikipedia, Christian Kabbalah ↩
Hermetic Library, Samuel Scarborough, The Tree of Life: Filing Cabinet of the Western Mystery Tradition ↩
Thelemapedia, Tree of Life ↩
0rphan drift archive, Delphi Carstens, Hyperstition, 2010 ↩
Hypestition Blog, Qabbala 101: Part 1, July 14, 2004 ↩
Cybernetic culture research unit, Decimal Numogram ↩
Each zone's digits add up to a gate, which determines a channel, a hidden path connecting different zones. These channels form the Numogram's secondary flows, connecting otherwise separate parts of the diagram. The currents divide the system into three time loops: the Time-Circuit (a central cycle), the Warp (upper loop), and the Plex (lower loop). Gates and channels link these time systems, enabling movement between them and shaping how time is manipulated within the diagram. ↩
Cybernetic culture research unit, absctract culture, digital hyperstition, 6a. The Vault of Murmurs, "1. Numogram and Otz Chaiim" ↩
Hyperstition blog, Qabbala Unshelled, December 28, 2004 ↩
Backup of the Rodinaerodynamics.org website ↩
Ipek Williamson, Tesla’s Code to the Universe: Understanding the 369 Manifestation Method ↩
Thayer Watkins, The Sum of Digits for Multiples of Numbers ↩
The Problem Site, Vortex Based Math - Ask Professor Puzzler ↩
Cluness, Bob. Step into the Pandemonium: On Breathing Life into the CCRU's Invented Magical Traditions. February, 2021. ↩↩
Colectiva Tzitzimiyotl, IMEX Research Reconstruction Program, X profile @Numogrammatix ↩
Vexsys, Time Sorcery, Gate Zero, 2020, p. 15. ↩
Kalvesmaki, Joel. 2013. The Theology of Arithmetic: Number Symbolism in Platonism and Early Christianity. Hellenic Studies Series 59. Washington, DC: Center for Hellenic Studies. ↩
Nick Land, A Quick-and-Dirty Introduction to Accelerationism ↩
Nick Land, The Dark Enlightenment ↩
ŠUM | Journal for contemporary art criticism and theory, Šum#10.2 / Nick Land: Crypto-Current, An Introduction to Bitcoin and Philosophy, November 20, 2018 ↩
Verso Books Blog, McKenzie Wark, On Nick Land, June 19, 2017 ↩
The Dangerous Maybe, Nick Land Explains the Numogram, July 1st, 2025 ↩
While he was deeply fascinated by numbers, frequencies, and resonance, there is no documented evidence that Nikola Tesla espoused any specific theory about 3, 6, and 9 having mystical properties. The only attested anecdote is that he was especially obsessed with the number 3. ↩
OCD UK, The History of OCD, Nikola Tesla ↩