# Abstract and keywords Creating *counter-imaginaries* requires an understanding of how *dominant imaginaries* are produced. Since the 1970s, particularly in the energy sector, one of the structural frameworks for the production of narratives and discourses that shape these imaginaries has been *futurology*. It is pluralistic in its practices and diverse in its roots. However, contemporary institutional futurology, born mainly from the military-industrial complex's appropriation of the use of computer science and applied mathematics for forecasting purposes, appears to be the sole repository of becomings. Elevated to the rank of “science of futures,” it shapes an epistemology of anticipation imbued with cybernetic culture. Taking energy as its object, which thermodynamics and its relationship to the materiality of the world have turned into a veritable ontopolitics of industrial capitalism (Cara N. Daggett), it shapes how we relate to the world. As such, energy futurology is a “discursive cosmotechnics of futures,” that is, a family of technical devices whose purpose is to produce narratives and discourses about the future that order our worldview. According to Yuk Hui, as a technique, it is cosmological. However, while cosmotechnics may have coexisted, as in cosmological plurality, modernization as a process of establishing modernity as a universal regime has precipitated the advent of unprecedented cosmotechnical reductionism. If the process of homogenization is so deeply rooted in the matrix of the construction of energy futures, what are our horizons to bring about other futures? From the projection of trends to the production of desirable futures, via the anticipation of multiple futures, energy futurology serves a variety of purposes. Its power to make worlds exist reveals an incantatory power worthy of the capitalist sorcery of Isabelle Stengers and Philippe Pignarre. Where, then, lies the process of disenchantment that will reverse the magic? One answer probably lies in the emergence of minoritized (minor) futures that develop through experience in their "milieux", particularly through the reinterpretation and reversal of dominant (major) narratives. These futurological practices, which could be described as “subaltern,” bring into existence in the present a (technical, infrastructural, organizational, social, and political) diversity that creates friction and, sometimes, recomposes relationships with the world: a technodiversity that constitutes what Francis Chateauraynaud would call a pragmatics of futures. **Keywords** energy, futurology, future, cosmotechnics, pragmatism, narratives, imaginaries