Sunday, October 15, 2017

High Weirdness - brave noö world

In recognition of the disconcerting times we find ourselves living in… in the realization that these strange days have never been stranger… in response to all that has transpired in transforming our brave noö world… the Tek-Gnostics info-nexus has implemented a significant rethink as to the nature and the implementation of our prime directive. The Tek-Gnostics network has long been an aggregator of Old Earth's collective knowledge... for each of you... the collective conscious. We continue in this civic responsibility, however, desperate times call for desperate measures.

Since August of last year, with the first installment of Return of the Archons, we have been grappling with the profound culmination or “gathering” of geopolitical, sociological and spiritual change, that has been gaining momentum and intensity. We commentated on the ways in which these rapidly evolving energies have begun to manifest within the zeitgeist. We have inferred that within these winds of change, there waifs a distinct and peculiar air that carries the scent of the strange and weird.  

In our Conspiracy Culture International series, we further observed and sought to articulate the cultural ramifications of these strange events. As is often the case in such times, these perplexing energies appear to contain an occluding darkness, like the gathering of storm clouds. We suspect that it will get darker, before a return to the light… ebb and flow. In the spirit of making the best of a bad situation… the Tek-Gnostics network has undertaken a system upgrade. 

Our first action takes the form of a modest portal at our mothership website, titled simply…

Herein we begin with a brief historic chronicle of the phenomena, in which we seek perspective on its modern origins. We recount, lest we forget, the wacky component to the weirdness. For the inoculation to darkness, is the recognition of the absurdity that resides within the heart of darkness. We recollect the balancing influence between comedy and tragedy. An integral component of the Tek-Gnostics network’s prime directive re-boot is the application of humor to an otherwise unbearable situation. We seek to uncover the essential humorous/serious nature of life in the dualistic, material world.

In this endeavor, we have only just begun. Watch this space for further developments. In the meantime, here are some other existing links within the Tek-Gnostics network that reflect the prime directive and the course correction underway… 

Monday, October 9, 2017

Fear & Loathing

The horror that was visited upon Las Vegas cuts deep into the American psyche.  The murder and mayhem of the evening of October 1st, not only goes down in the annals of infamy as the most horrific mass shooting in these United States, it reframes the disturbing trend toward mass violence in America. A report released in September 2017 by the Federal Bureau of Investigation confirmed what many citizens have already assumed, but law enforcement officials have never documented: Mass shootings have risen drastically since 2001.

There were, on average, 16.4 such shootings a year from 2007 to 2013, compared with an average of 6.4 shootings annually from 2000 to 2006. In the past 13 years, 486 people have been killed in such shootings, with 366 of the deaths in the past seven years. In all, the study looked at 160 shootings since 2000. This report was published 2 weeks before Las Vegas, so add 59 to the above 486. The level of violence appears to be accelerating.

What the hell is going on? …one might ask. 160 shootings since 2000… Has our world gone crazy since 9/11? Clearly, post-twin towers America is a more violent place. Beyond the 9/11 attack itself, contributing factors to this new violent reality include the massive homeland security apparatus put in place after 9/11… the dismantling of the American middle class, facilitated by the 2008 housing bubble/land grab, the mass transfer of wealth and the subsequent victory of the 1%... the proliferation of new media and the dismantling of the 4th estate… and of course, the rise of Conspiracy Culture International.

The Las Vegas mass shooting left law enforcement and the public alike, scratching their heads… once the initial shock and horror had subsided. None of the reporting made any sense. How was such a clearly professional (black) operation carried out by a guy, reportedly a lone gunman, with no military background? The savvy conspiracy culture internationalist assumes Las Vegas was a CIA "Black Op" or some other, more nefarious organization’s "Working." The shooter was either a patsy, a fall-guy or an asset who had out-lived his usefulness.

There are also factions among the synchro-mystic branch of conspiracy culture international who point to the symbolic, occult trappings of what is ominously being referred to as the Las Vegas Harvest. Per the signs and portents, something deeper and more sinister was going down. Read into that what you will. At this point, the situation is so occluded, so crazy, so desperate as usual, that no scenario, no matter how unlikely, can be ruled out.

At this point, it should be pointed out that there is the school of thought that suggests that when horrific events occur, seemingly absent any discernible motivation… many, in their profound desire to make sense of the horror, resort to conspiracy theory. They concoct a grand scheme to explain (to themselves) what otherwise is an unthinkably senseless occurrence. Atrocities such as these don’t just happen… it must be the Deep State, the Satanists, the Illuminati. This line of reasoning is preferable to an uncaring universe where insane events just happen. And then there is the "will of God" line of reasoning...

It is beyond this blogger’s ability to satisfactorily answer such existential questions. However, there have been anciently occurring systems of thought that have brilliantly addressed the often horrific nature of worldly existence. Those esoteric sub-cultures of antiquity, collectively known by modernity as Gnostics, thought deeply on such matters. Although there are variations within different sects, the Gnostics held a philosophically unique perspective on the horrors of the material world.

The Gnostic mythology maintained that the reason the world in which we live is such a horrifically uncaring, seemingly insane place, is because the world was created by a horrifically uncaring, insane God. This angry, jealous, insane God… known to them as Demiurge… created the material world out of vanity and ignorance of the true “God above Gods.” Thus, the Demiurge became the creator of a flawed material and psychic cosmos… all of which he created in the image of his own flaw. This creator deity, unaware of his origins, imagined himself to be the ultimate and absolute God. In short: the creator deity known as Demiurge… was crazy.

If we are to indulge the Gnostic assertion that the creator deity was indeed insane, certain fundamental questions such as: “why is there so much pain and suffering in this world?” could be looked upon in a new light. The Gnostic interpretation of a creator deity that was completely deranged… would answer many philosophical quandaries pertaining to the horrific nature of worldly existence. If the very creator of this world is crazy, little wonder that earthly events appear to be crazy. An unhinged God begets an unhinged world.

Additionally, the Gnostic doctrines rejected original sin. They maintained that a spark of divinity rests deep within each human… a divine spark that provides a direct link to the great, unknowable God above Gods. This divine link bypasses Demiurge, who in his insanity, jealously rages at the impudence of the puny humans. Therefore, the sins of the material world were not driven by humans, but by a deranged creator god. It was this very heresy, this very impudence of the Gnostics that so enraged the early Church that they were expelled as heretics.

Perhaps it is not a coincidence that we are currently experiencing a renaissance in Gnosticism and Gnostic thought. Perhaps Gnosticism is the most applicable spiritual response to the times we are living in. The Gnostic position of “trust no one, not even your own Gods” instills a sense of inner personal resiliency, in a world gone crazy. Perhaps a Gnostic sensibility instills and enforces the very real need for “individual agency” as a mechanism of survival in the 21st century. 

This may be cold comfort in light of the horror of Las Vegas. But after the pain and suffering temporarily subside, we are in need of a modern mythology to help us abide the horror of life on the planet of the apes. We need a personal mythology of integrity… a mythology of personal power, free from sin and guilt. We need to nourish a personal autonomy free of the fear and loathing of Demiurgic insanity. 

The Gnostic perspective affords us a personal authority wherein we are not at the mercy of a merciless God …an authority where we share the spark of divinity with that which remains nameless. 

At the end of the day, it may be advantageous for each of us to take up the Gnostic mantle, for… in answer to a question being asked recently by those who consider such quandaries… yes… we are living in Gnostic times.

They say that funerals, dirges, wakes, memorials, and remembrances for those who have passed, are for the living, not the dead. It is in the spirit of this profound truth that we hold a small prayer in our hearts for those who have lost friends and loved ones in Las Vegas and all the atrocities that came before…

May we all find peace and shine forth. 

Thursday, October 5, 2017

The Gnostic World View - Pt 2

A Brief Summary of Gnosticism, part two

- by the Most Rev. Stephan A. Hoeller, bishop, Ecclesia Gnostica


If the words “ethics” or “morality” are taken to mean a system of rules, then Gnosticism is opposed to them both. Such systems usually originate with the Demiurge and are covertly designed to serve his purposes. If, on the other hand, morality is said to consist of an inner integrity arising from the illumination of the indwelling spark, then the Gnostic will embrace this spiritually informed existential ethic as ideal.

To the Gnostic, commandments and rules are not salvific; they are not substantially conducive to salvation. Rules of conduct may serve numerous ends, including the structuring of an ordered and peaceful society, and the maintenance of harmonious relations within social groups. Rules, however, are not relevant to salvation; that is brought about only by Gnosis. Morality therefore needs to be viewed primarily in temporal and secular terms; it is ever subject to changes and modifications in accordance with the spiritual development of the individual.

As noted in the discussion above, “hyletic materialists” usually have little interest in morality, while “psychic disciplinarians” often grant to it a great importance. In contrast, “Pneumatic spiritual” persons are generally more concerned with other, higher matters. Different historical periods also require variant attitudes regarding human conduct. Thus both the Manichaean and Cathar Gnostic movements, which functioned in times where purity of conduct was regarded as an issue of high import, responded in kind. The present period of Western culture perhaps resembles in more ways that of second and third century Alexandria. It seems therefore appropriate that Gnostics in our age adopt the attitudes of classical Alexandrian Gnosticism, wherein matters of conduct were largely left to the insight of the individual.

Gnosticism embraces numerous general attitudes toward life: it encourages non-attachment and non-conformity to the world, a “being in the world, but not of the world”; a lack of egotism; and a respect for the freedom and dignity of other beings. Nonetheless, it appertains to the intuition and wisdom of every individual “Gnostic” to distill from these principles individual guidelines for their personal application. 


When Confucius was asked about death, he replied: “Why do you ask me about death when you do not know how to live?” This answer might easily have been given by a Gnostic. To a similar question posed in the Gnostic Gospel of Thomas, Jesus answered that human beings must come by Gnosis to know the ineffable, divine reality from whence they have originated, and whither they will return. This transcendental knowledge must come to them while they are still embodied on earth.

Death does not automatically bring about liberation from bondage in the realms of the Demiurge. Those who have not attained to a liberating Gnosis while they were in embodiment may become trapped in existence once more. It is quite likely that this might occur by way of the cycle of rebirths. Gnosticism does not emphasize the doctrine of reincarnation prominently, but it is implicitly understood in most Gnostic teachings that those who have not made effective contact with their transcendental origins while they were in embodiment would have to return into the sorrowful condition of earthly life.

In regard to salvation, or the fate of the spirit and soul after death, one needs to be aware that help is available. Valentinus, the greatest of Gnostic teachers, taught that Christ and Sophia await the spiritual man -- the pneumatic Gnostic -- at the entrance of the Pleroma, and help him to enter the bridechamber of final reunion. Ptolemaeus, disciple of Valentinus, taught that even those not of pneumatic status, the psychics, could be redeemed and live in a heavenworld at the entrance of the Pleroma. In the fullness of time, every spiritual being will receive Gnosis and will be united with its higher Self -- the angelic Twin -- thus becoming qualified to enter the Pleroma. None of this is possible, however, without earnest striving for Gnosis. 

Gnosis and Psyche: The Depth Psychological Connection

Throughout the twentieth Century the new scientific discipline of depth psychology has gained much prominence. Among the depth psychologists who have shown a pronounced and informed interest in Gnosticism, a place of signal distinction belongs to C. G. Jung. Jung was instrumental in calling attention to the Nag Hammadi library of Gnostic writings in the 1950's because he perceived the outstanding psychological relevance of Gnostic insights.

Carl Gustav Jung, 1875 - 1961The noted scholar of Gnosticism, G. Filoramo, wrote: "Jung's reflections had long been immersed in the thought of the ancient Gnostics to such an extent that he considered them the virtual discoverers of 'depth psychology' . . . ancient Gnosis, albeit in its form of universal religion, in a certain sense prefigured, and at the same time helped to clarify, the nature of Jungian spiritual therapy." In the light of such recognitions one may ask: "Is Gnosticism a religion or a psychology?" The answer is that it may very-well be both. Most mythologems found in Gnostic scriptures possess psychological relevance and applicability. For instance the blind and arrogant creator-demiurge bears a close resemblance to the alienated human ego that has lost contact with the ontological Self. Also, the myth of Sophia resembles closely the story of the human psyche that loses its connection with the collective unconscious and needs to be rescued by the Self. Analogies of this sort exist in great profusion.

Many esoteric teachings have proclaimed, "As it is above, so it is below." Our psychological nature (the microcosm) mirrors metaphysical nature (the macrocosm), thus Gnosticism may possess both a psychological and a religious authenticity. Gnostic psychology and Gnostic religion need not be exclusive of one another but may complement each other within an implicit order of wholeness. Gnostics have always held that divinity is immanent within the human spirit, although it is not limited to it. The convergence of Gnostic religious teaching with psychological insight is thus quite understandable in terms of time-honored Gnostic principles. 


Some writers make a distinction between “Gnosis” and “Gnosticism”. Such distinctions are both helpful and misleading. Gnosis is undoubtedly an experience based not in concepts and precepts, but in the sensibility of the heart. Gnosticism, on the other hand, is the world-view based on the experience of Gnosis. For this reason, in languages other than English, the word Gnosis is often used to denote both the experience and the world view (die Gnosis in German, la Gnose in French).

In a sense, there is no Gnosis without Gnosticism, for the experience of Gnosis inevitably calls forth a world view wherein it finds its place. The Gnostic world view is experiential, it is based on a certain kind of spiritual experience of Gnosis. Therefore, it will not do to omit, or to dilute, various parts of the Gnostic world view, for were one to do this, the world view would no longer conform to experience.

Theology has been called an intellectual wrapping around the spiritual kernel of a religion. If this is true, then it is also true that most religions are being strangled and stifled by their wrappings. Gnosticism does not run this danger, because its world view is stated in myth rather than in theology. Myths, including the Gnostic myths, may be interpreted in diverse ways. Transcendence, numinosity, as well as psychological archetypes along with other elements, play a role in such interpretation. Still, such mythic statements tell of profound truths that will not be denied.

Gnosticism can bring us such truths with a high authority, for it speaks with the voice of the highest part of the human -- the spirit. Of this spirit, it has been said, “it bloweth where it listeth”. This then is the reason why the Gnostic world view could not be extirpated in spite of many centuries of persecution.

The Gnostic world view has always been timely, for it always responded best to the “knowledge of the heart” that is true Gnosis. Yet today, its timeliness is increasing, for the end of the second millennium has seen the radical deterioration of many ideologies which evaded the great questions and answers addressed by Gnosticism. The clarity, frankness, and authenticity of the Gnostic answer to the questions of the human predicament cannot fail to impress and (in time) to convince. If your reactions to this summary have been of a similarly positive order, then perhaps you are a Gnostic yourself!

- Stephan A Hoeller

About the Author

Stephan A. Hoeller (November 27, 1931) is an American author and scholar. He was born in Budapest, Hungary into a family of Austro-Hungarian nobility. Exiled from his native country as the result of the communist rule subsequent to World War II, he studied in various academic institutions in Austria, Belgium, and Italy. In January 1952 he emigrated to the United States on the steamship General Muir from the Port of Bremerhaven and has resided in Southern California ever since.

An author and scholar of Gnosticism and Jungian psychology, Hoeller is Regionary Bishop of Ecclesia Gnostica, and the senior holder of the English Gnostic transmission in America. Since 1963 he has been Director of Studies for the Gnostic Society centered in Los Angeles, where he has lectured every Friday evening for many decades. He was a frequent contributor to the great, but now defunct Gnosis magazine as well as for many professional journals. He is Professor Emeritus of Comparative Religion at the College of Oriental Studies in Los Angeles, California.

Monday, October 2, 2017

The Gnostic World View - Pt 1

A Brief Summary of Gnosticism, part one

- by the Most Rev. Stephan A. Hoeller, bishop, Ecclesia Gnostica

GNOSTICISM IS THE TEACHING based on Gnosis, the knowledge of transcendence arrived at by way of interior, intuitive means. Although Gnosticism thus rests on personal religious experience, it is a mistake to assume all such experience results in Gnostic recognitions. It is nearer the truth to say that Gnosticism expresses a specific religious experience, an experience that does not lend itself to the language of theology or philosophy, but which is instead closely affinitized to, and expresses itself through, the medium of myth. Indeed, one finds that most Gnostic scriptures take the forms of myths. The term “myth” should not here be taken to mean “stories that are not true”, but rather, that the truths embodied in these myths are of a different order from the dogmas of theology or the statements of philosophy.

In the following summary, we will attempt to encapsulate in prose what the Gnostic myths express in their distinctively poetic and imaginative language.

The Cosmos

All religious traditions acknowledge that the world is imperfect. Where they differ is in the explanations which they offer to account for this imperfection and in what they suggest might be done about it. Gnostics have their own -- perhaps quite startling -- view of these matters: they hold that the world is flawed because it was created in a flawed manner.

Like Buddhism, Gnosticism begins with the fundamental recognition that earthly life is filled with suffering. In order to nourish themselves, all forms of life consume each other, thereby visiting pain, fear, and death upon one another (even herbivorous animals live by destroying the life of plants). In addition, so-called natural catastrophes -- earthquakes, floods, fires, drought, volcanic eruptions -- bring further suffering and death in their wake. Human beings, with their complex physiology and psychology, are aware not only of these painful features of earthly existence. They also suffer from the frequent recognition that they are strangers living in a world that is flawed and absurd.

Many religions advocate that humans are to be blamed for the imperfections of the world. Supporting this view, they interpret the Genesis myth as declaring that transgressions committed by the first human pair brought about a “fall” of creation resulting in the present corrupt state of the world. Gnostics respond that this interpretation of the myth is false. The blame for the world’s failings lies not with humans, but with the creator. Since -- especially in the monotheistic religions -- the creator is God, this Gnostic position appears blasphemous, and is often viewed with dismay even by non-believers.

Ways of evading the recognition of the flawed creation and its flawed creator have been devised over and over, but none of these arguments have impressed Gnostics. The ancient Greeks, especially the Platonists, advised people to look to the harmony of the universe, so that by venerating its grandeur they might forget their immediate afflictions. But since this harmony still contains the cruel flaws, forlornness and alienation of existence, this advice is considered of little value by Gnostics. Nor is the Eastern idea of Karma regarded by Gnostics as an adequate explanation of creation’s imperfection and suffering. Karma at best can only explain how the chain of suffering and imperfection works. It does not inform us in the first place why such a sorrowful and malign system should exist.

Once the initial shock of the “unusual” or “blasphemous” nature of the Gnostic explanation for suffering and imperfection of the world wears off, one may begin to recognize that it is in fact the most sensible of all explanations. To appreciate it fully, however, a familiarity with the Gnostic conception of the Godhead is required, both in its original essence as the True God and in its debased manifestation as the false or creator God.


The Gnostic God concept is more subtle than that of most religions. In its way, it unites and reconciles the recognitions of Monotheism and Polytheism, as well as of Theism, Deism and Pantheism.

In the Gnostic view, there is a true, ultimate and transcendent God, who is beyond all created universes and who never created anything in the sense in which the word “create” is ordinarily understood. While this True God did not fashion or create anything, He (or, It) “emanated” or brought forth from within Himself the substance of all there is in all the worlds, visible and invisible. In a certain sense, it may therefore be true to say that all is God, for all consists of the substance of God. By the same token, it must also be recognized that many portions of the original divine essence have been projected so far from their source that they underwent unwholesome changes in the process. To worship the cosmos, or nature, or embodied creatures is thus tantamount to worshipping alienated and corrupt portions of the emanated divine essence.

The basic Gnostic myth has many variations, but all of these refer to Aeons, intermediate deific beings who exist between the ultimate, True God and ourselves. They, together with the True God, comprise the realm of Fullness (Pleroma) wherein the potency of divinity operates fully. The Fullness stands in contrast to our existential state, which in comparison may be called emptiness.

One of the aeonial beings who bears the name Sophia (“Wisdom”) is of great importance to the Gnostic world view. In the course of her journeyings, Sophia came to emanate from her own being a flawed consciousness, a being who became the creator of the material and psychic cosmos, all of which he created in the image of his own flaw. This being, unaware of his origins, imagined himself to be the ultimate and absolute God. Since he took the already existing divine essence and fashioned it into various forms, he is also called the Demiurgos or “half-maker” There is an authentic half, a true deific component within creation, but it is not recognized by the half-maker and by his cosmic minions, the Archons or “rulers”.

The Human Being

Human nature mirrors the duality found in the world: in part it was made by the false creator God and in part it consists of the light of the True God. Humankind contains a perishable physical and psychic component, as well as a spiritual component which is a fragment of the divine essence. This latter part is often symbolically referred to as the “divine spark”. The recognition of this dual nature of the world and of the human being has earned the Gnostic tradition the epithet of “dualist”.

Humans are generally ignorant of the divine spark resident within them. This ignorance is fostered in human nature by the influence of the false creator and his Archons, who together are intent upon keeping men and women ignorant of their true nature and destiny. Anything that causes us to remain attached to earthly things serves to keep us in enslavement to these lower cosmic rulers. Death releases the divine spark from its lowly prison, but if there has not been a substantial work of Gnosis undertaken by the soul prior to death, it becomes likely that the divine spark will be hurled back into, and then re-embodied within, the pangs and slavery of the physical world.

Not all humans are spiritual (pneumatics) and thus ready for Gnosis and liberation. Some are earthbound and materialistic beings (hyletics), who recognize only the physical reality. Others live largely in their psyche (psychics). Such people usually mistake the Demiurge for the True God and have little or no awareness of the spiritual world beyond matter and mind.

In the course of history, humans progress from materialistic sensate slavery, by way of ethical religiosity, to spiritual freedom and liberating Gnosis. As the scholar G. Quispel wrote: “The world-spirit in exile must go through the Inferno of matter and the Purgatory of morals to arrive at the spiritual Paradise.” This kind of evolution of consciousness was envisioned by the Gnostics, long before the concept of evolution was known. 


Evolutionary forces alone are insufficient, however, to bring about spiritual freedom. Humans are caught in a predicament consisting of physical existence combined with ignorance of their true origins, their essential nature and their ultimate destiny. To be liberated from this predicament, human beings require help, although they must also contribute their own efforts.

From earliest times Messengers of the Light have come forth from the True God in order to assist humans in their quest for Gnosis. Only a few of these salvific figures are mentioned in Gnostic scripture; some of the most important are Seth (the third Son of Adam), Jesus, and the Prophet Mani. The majority of Gnostics always looked to Jesus as the principal savior figure (the Soter).

Gnostics do not look to salvation from sin (original or other), but rather from the ignorance of which sin is a consequence. Ignorance -- whereby is meant ignorance of spiritual realities -- is dispelled only by Gnosis, and the decisive revelation of Gnosis is brought by the Messengers of Light, especially by Christ, the Logos of the True God. It is not by His suffering and death but by His life of teaching and His establishing of mysteries that Christ has performed His work of salvation.

The Gnostic concept of salvation, like other Gnostic concepts, is a subtle one. On the one hand, Gnostic salvation may easily be mistaken for an unmediated individual experience, a sort of spiritual do-it-yourself project. Gnostics hold that the potential for Gnosis, and thus, of salvation is present in every man and woman, and that salvation is not vicarious but individual. At the same time, they also acknowledge that Gnosis and salvation can be, indeed must be, stimulated and facilitated in order to effectively arise within consciousness. This stimulation is supplied by Messengers of Light who, in addition to their teachings, establish salvific mysteries (sacraments) which can be administered by apostles of the Messengers and their successors.

One needs also remember that knowledge of our true nature -- as well as other associated realizations -- are withheld from us by our very condition of earthly existence. The True God of transcendence is unknown in this world, in fact He is often called the Unknown Father. It is thus obvious that revelation from on High is needed to bring about salvation. The indwelling spark must be awakened from its terrestrial slumber by the saving knowledge that comes “from without”. 

- Stephan A Hoeller

About the Author

Stephan A. Hoeller (November 27, 1931) is an American author and scholar. He was born in Budapest, Hungary into a family of Austro-Hungarian nobility. Exiled from his native country as the result of the communist rule subsequent to World War II, he studied in various academic institutions in Austria, Belgium, and Italy. In January 1952 he emigrated to the United States on the steamship General Muir from the Port of Bremerhaven and has resided in Southern California ever since.

An author and scholar of Gnosticism and Jungian psychology, Hoeller is Regionary Bishop of Ecclesia Gnostica, and the senior holder of the English Gnostic transmission in America. Since 1963 he has been Director of Studies for the Gnostic Society centered in Los Angeles, where he has lectured every Friday evening for many decades. He was a frequent contributor to the great, but now defunct Gnosis magazine as well as for many professional journals. He is Professor Emeritus of Comparative Religion at the College of Oriental Studies in Los Angeles, California.

Sunday, September 24, 2017

Conspiracy Culture International Pt 3 - Anti-fa & the Noö Left

Back in December of 2016, when we first reported on the global impact of the brave-noö information age… when its operating system, the so-called new media was exposed… when the Alt-Right made its astounding rise to prominence in American politics… when the proverbial paradigm indeed shifted… we began the process of identifying and commentating on these events as part of an expansive, more profound socio-cultural phenomenon. We labeled it: Conspiracy Culture International.

In part one of this series, we outlined the transition of the conspiracy theorist, from tin-foil-hatter to savvy and astute social analyst. We laid a philosophical groundwork by introducing the concept of the noösphere (noʊ.əsfɪər). We defined noösphere as the sphere of human thought, derived from the Greek νοῦς (nous "mind") and σφαῖρα (sphaira "sphere"), in lexical analogy to "atmosphere" and "biosphere" as popularized by the 20th-century heretic, Pierre Teilhard de Chardin in 1922, with his theory on Cosmogenesis.

In part two, we explored the brief social experiment known as the American Middle Class, the erosion of the middle… of a distinctly American “common good” identity, and how its demise left a void in America’s self-identification. We examined how the void created by the attrition of the middle had been filled by that which once occupied the periphery… the Fringe. We contrasted the demise of the middle, with the rise of American Corporatocracy and the 1% ruling class, which we labeled: the American Archon.

We further developed and identified Conspiracy Culture International (CCI) as a massive, diverse, globally intact phenomenon, composed of those adherents who subscribe to the multifaceted principles of High Weirdness. CCI embraces the seemingly divergent communities that monitor or adhere to not only conspiracy & deep state theory, but alt history, ancient alien & alien abduction narratives, PSI phenomena & the paranormal, psychedelia, the occult & new age philosophies, neo-religious beliefs, astrology & magick... even cyberpunk, transhumanism & singularity.

With our CCI special edition, we made a quick foray into American Neo Nazism, driven by (then) current events…

In this installment of CCI, and as promised back in April, we will now take a brief look at the often ignored community of neo-progressive, post-activist, millennial mind-fuck, rascally tricksters that we call the Noö Left.

After the 2016 presidential election in the good ole’ US of A… many of us were surprised and compelled to recognize the unlikely ascension of the Fringe’s Alt right underground (aka Alex Jones, et al). We watched, momentarily stunned by the poisonous, anti-ethnic mind-virus that was espoused and exploited by a far-right few. However, as we indicated, the Alt-right is but one small, fearful, reactionary faction of this much larger, globally impactful phenomenon.

Rising in opposition to the Alt-Right propagandists is the Noö Left… a rag-tag assortment of liberal political organizers, progressive social activists and economic injustice occupiers… complete with their own propaganda. As ground-breaking as some elements of the noö left have been, such as the widely reported and wildly popular occupy movement of 2011, they curiously seem to be less adept at utilizing the emerging noö info technologies, compared to their far-right counterparts. 

Now the wry, social observer may point out that both factions have their “Daddy Warbucks” funding sources, such as George Soros on the left and the Koch brothers on the right. The argument may be that these movements are both being manipulated by different factions of the American Archons. This may very well be… but the contention remains. The worldviews of left and right have a genuine polarity. Real differences in how we want to proceed as a culture remain.


There’s a new kid on the block, and they’re come out swinging. Anti-fa, or anti-fascist, groups have exploded around the country to fight back against growing fascism and Nazism. Anti-fa doesn’t hold back. As the frontline of the new Left, they are willing to fight violence with violence, and have no qualms with shutting down nazis wherever they appear.

For years the black bloc was the only voice of radicalism distinguishing between violence and reactive self-defense. We may now be witnessing something special, as a new generation of activists coalesces around anti-fascism. Anti-fa members do not fall into the trap of political-correctness like so many liberals, but, instead, tell it like it is, and are not afraid to act on their beliefs. They don’t lean on the government for support, choosing to subvert the violent police-state to defend the most vulnerable.

So Lefties, listen up! Over the last forty years, the Left has failed to take bold action to support radical voices. Anti-fa has stepped in to fill the void, but has been met with criticism and dissent. Rather than bashing anti-fa, let’s push further.

Anti-fa is a bright spot on a dark political landscape. But dare I say: the Left is dead if their only radical faction is reactive by nature. Anti-fa coalesces around alt-right rallies, and waits for fascists to appear before shutting them down. But is it possible to build a constructive global coalition on the left beyond anti-fa? How about smashing the global hierarchy, and building a new world from the bottom-up?

Resist! Resist! Resist! is the only chant we hear echoing through the streets, directed towards Trump Tower and the White House. How about: Dream! Dream! Dream! 


The above is from …you remember Adbusters as the Canadian based grass-roots organization, perhaps most famous for their instrumental role in (un) organizing “Occupy Wall Street.” Sutrisno’s provocative assessment of the Anti-Fa or anti-fascist mobilization, both succinctly describes the power and the flaw in within the group. Their modus operandi is essentially reactionary. Right or wrong, in their militancy to fight violence with violence, Anti-fa either misses or acquiesces the time-honored understanding that violence begets violence. As our affiliate @ BigTime TV indicated in their Operation Mindfuck series: “The use of violence defeats the purpose of any OM, by resorting to the very tactics that are utilized by the brutally repugnant regimes that the Mindfuck operation seeks to expose.”

Anti-fa in Portland, Oregon

In fairness to Anti-fa, many anti-fascist protestors have indicated that Anti-fa’s physicality in opposing neo-Nazis had kept them from further injury, at recent altercations.

Returning to the observation that the Noö Left is playing catch up to the Alt-Right, at utilizing the emerging noö info technologies… an interesting point was recently raised by a media pundit (who shall remain nameless) concerning Anti-fa. His comment was that Anti-fa has a public relations problem, in that many in America don’t even realize that Anti-fa stands for: Anti-fascist. The pundit’s point was that Anti-fa needed “re-branding.” From all appearances, Anti-fa is exceedingly clear on their role and responsibilities. 

What is becoming clear in regard to the pundit’s thinking… is the need for a deeper understanding of the ramifications of what the voice behind the weblog Global Guerrillas, John Robb calls political “open-source insurgency” and the evolving nature of how disruptive politics are played. Per Robb: “The political parties and the media aren't the primary actors in the US political system anymore.  Increasingly, politics is being waged online by networks. These networks have already replaced many of the functions previously accomplished by the political parties.  They have also rewired, likely forever, how we consume news.”  

Again, the global impact of the brave-noö information age and its operating system, the so-called new media… ie: facebook, Breitbart, etc, is rapidly changing the nature of public discourse and governance, here in the US of A and abroad. In this sense, we all need to play “catch up” to these technologies. In the not-too-distant future, if you want to vote… “There’s an app for that.”

Meanwhile, the Noö Left organizes. The traditional alliance of activists, educators, and others who campaign for social change and for a broad range of reforms on issues such as civil rights, gay rights, abortion, gender roles, and immigration policy, have been mobilized by the Alt-Right’s success. Add to this coalition the traditional alliance of labor unions and workers rights, the environmental movement, re-energized by the immediacy of climate change… and a significant progressive bloc begins to emerge.

In closing this edition of Conspiracy Culture International, we return to the above question raised by Sutrisno…

But is it possible to build a constructive global coalition on the left beyond anti-fa? How about smashing the global hierarchy, and building a new world from the bottom-up? Resist! Resist! Resist! is the only chant we hear echoing through the streets, directed towards Trump Tower and the White House. How about: Dream! Dream! Dream!

 Special Edition: American Neo-Nazi