In the best case, intimations of future selves organized as semiotic processes are glimpsed. What Pierce terms the "being in futuro" is made physically available through the divine pivot of the needles. All of the channels, all of the points, are defined by, or as, territories and terrains subject to stressors and autopoietically responsive in a constantly variable dynamic interaction with the environment as a whole: all aspects of the environment are highly symbolic referents that are expressed equally by the physiosemiotic body. Another term to define this interaction is emptiness: each element devoid of intrinsic or autonomous separation and a factor in the interdependent co-arising of reality as it is experienced. In the context of the needling, the current self deterritorializes by becoming an image of an idealized future potential. The future self reterritorializes on that image: the 3-dimensional system becomes the entire network of 4-dimensional pathways of animation through the act of the needling. The so-called "de qi" is not a propagated sensation but the contact linking a potential flow of intensities mediating the further deterritorialization of interacting patterns expressed symbolically as sensation. What emerges is the felt-sense of the becoming-future of the past self and the becoming-present of the future self. In all such operations, an acausal intention is simply the act of being present to the full range of potentials. But it must also be recognized that even seemingly ideal patterns still represent terrains subject to the slings and arrows of outrageous fortune. And ultimately, the last and unavoidable step- the Paces of Yu in the ascent to the stars- must be taken by the patient alone in a pathless land, where discernment reigns.