Mystics & Artist-Prophets:

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Superpowers – Instrumental Reasoning as an Idea can Fail; the Cornelius Agrippa Effect: The wars of religion, the Reformation, and the Counter-Reformation played a more chaotic role in history than the Enlightenment period. Establishing the Enlightenment required a secular governance model that avoided the religiosity that was prevalent in the past. This was followed by the Industrial Revolution, which brought about significant advancements in science and technology. During this time, a movement in Germany emerged where Protestant theology began to deconstruct or eliminate the mysterious aspects of the Christian faith, such as miracles, virgin births, and resurrection, in favour of a Unitarian approach grounded in ethics and rational thought. In contrast, a fundamentalist movement also arose when communism became increasingly dominant. Corporate industries at that time utilised fundamentalism as a rival ideology but would later shift their stance to support Fascism and Nazism.   

The deconstruction of Protestant Christianity allowed the same Unitarian approach [dismantling democracy] on Instrumental reasoning, such as the war on terror that the Bush administration started and would further lead us into the future. This can now be seen in the Trump administration. The whole Apex of the Bush Administration was about a unitary executive theory – giving the presidency a Trump card to act like a King and less a public servant.  

The elimination of the concept of Spirit in religion at that time led many to believe that science and scientism could solve every problem and answer every question under the sun. However, science and scientism only created a new set of problems. As this rational, atheistic scientific movement gained traction, religion became less appealing. In contrast to modernity, this new atheist movement has largely disappeared. What remains are only the demoralized individuals who advocate for perceived everyday rational experiences, such as satellization. This shift has vacated a space where one might assume that occultism—such as witchcraft and paganism—would take over. However, that is not the case; occultism serves as a utility for the state and a small population segment. This small segment exists because the majority still adhere to Galileo’s cosmology. While the new atheist movement may be dead, its remnants linger, particularly in how we perceive our cosmology.

What replaced it is a demented version of the Christian religion where one nationalist exists as deeply Nazi racist. At the same time, the other is very pro-Zionist – leaving the rest of traditional Christians confused. Where is the normalcy in this paradox? You could argue that beneath this crude sense of identity lies a misguided belief that a country can achieve economic success through ironic and unpatriotic methods, such as deportation, particularly in a nation built on immigration. Taking on the rights of citizenship to its absolute has a backward effect where the illusion of investment towards actual citizens cannot be equalled through the irrational demands of society. The profits would be greater with social development towards citizenships and flexibility towards illegals.     

Atheism, specifically scientific atheism, was to substitute religious faith, which was a key feature of communist ideology. I don’t see how that’s possible since churches are tax-exempt. Perhaps by regulating the market, the regime can control the supply of religion through charitable donations. One would have to consider whether those donations were given to any techno-fascist movements as evidence of partnership; otherwise, it remains mere conjecture. Ironically, the most significant contributions they receive come from the government through socialist programs, even though they view the government as adversarial. This situation is similar to crypto-fascist capitalists, who can monopolise grants while simultaneously criticising the same organisations. There are historical examples where economic models are not solely tied to instrumentalism, and those tend to endure longer. Take, for example, German industrialist Robert Bosch, who, in 1906, introduced the eight-hour workday and paid vacations for his workers. His industries continue to thrive to this day.

The development of transhumanism, robotics, and artificial intelligence may play on the same cosmology: a utopia exists beyond Earth. As it’s examined in transhumanism, a digital holographic paradise which in essence makes it religious and pagan, whether it’s communist is questionable. Scientism and (nu)new-atheism are pagan and have a salvation myth to them, i.e. “we shall be gods.” The compatibility of paganism and communism would be a pressing concern for the world more than arguing about whether or not the dictatorship of the proletariat is compatible with believing that the fairies living in your garden are at all relevant to anything. If it is sorcery, then that’s a different matter. It would be a better fit, considering the sorcerer wants personal power instead of the artist.

Trying to present paganism towards a purely socio-economic [communism] model falls flat when the concern is more nature-based, such as the identification of the ascent of transformation equally in the transformation in evolution. The pursuit of power and immortality highlights an evolutionary transformation, but it is more closely associated with the darker aspects of occult magic. A modern example of the divide surrounding sceptical models can be seen in the “zeitgeist” film. The Pagan Salvation mythos and the Christ Salvation mythos share similarities in their connections to astro-theology. However, they primarily address the solstice as a myth related to seasonal deities. This is just one aspect among many astrological myths that can be observed in the night sky. A key distinction between the legacy of Jesus and that of devotees of Horus and other religions is that the latter never regarded their deities as historical figures or their sacred stories as factual, as Christians do. Additionally, there is no solid evidence to support the existence of a historical Jesus. Gnostic Christians, for instance, believe that Jesus was not the son of God (Jehovah) but rather the son of Wisdom. 

This is a split in scepticism relevant to our modernity, an apocalyptic time where Christian fundamentalism still champions fascism. The heart of individualism stands as the heart of irrational instrumentalism. It is an inclusive ideal with walls around it where they hold Pure Reason unbroken. This is their godhead. It’s not Jesus. In the cloak of practical reasons and gas-lighting, thinking they live a responsible life. However, what follows are delusions: that they can exist outside the whole – that’s because reason, when deformed into instrumental dictum, seems quite naturally to slip from complexity to a linear mode.      

The methodology of logic that proclaims the virtue of technical innovation examined in adaptive behavioural (AI) intelligence waking up the demon head Algol (algorithm) is no more complex or breathtaking than medieval Lullian mystics who believed by developing a system of calculations whereby one could calculate your way to truth and godhood. A renascence version of information theory, and so there was a backlash because it undermines faith –there is no need for it if you can calculate your way into divinity. On the other hand, they had no problems with art’s connection to divinity and godhood.

Cornelius Agrippa appeared in the scene, mindful of the qualities of art and magic as an alchemical base, and proclaimed that “magic” would be how one can reconcile oneself with God. Agrippa is a Catholic sceptic philosopher who tackled his split in reason regarding balancing an esoteric understanding versus his fondness for nominalism. This induced scepticism, followed by an interest in proto-Protestantism and humanism. He was essentially at the centre of interesting philosophical points, which positioned him to make a breakthrough in sceptical philosophy. Agrippa was part of a secret society that backed his alchemical research; at this time, he was coming to grips with being a pious Catholic and coming to terms with the direct reconciliation with God via Protestant interest and magic. This is a perplexing position, considering the Church offered reconciliation through the Church’s reform and Sacrament. He believes it would be magic as a mechanism by which you reconcile the fallen souls directly with God. If it can be done by magic, you don’t need the Church. This is the dilemma he couldn’t reconcile his magical theorising and his position with the Church. So, Agrippa exists within two worlds at once.   

Living in two worlds at once is not uncommon; I guess many do live that way. They keep silent about it or must take an oath or due rest to regulatory laws that compel them – or for any other reasons. For instance, a stern Atheist, Nietzsche, had an awakening in a thunderstorm – the sudden overwhelming feeling of well-being came over him. Yet you won’t find him writing about magic or magic recognised as a power inside us or advocating means of tapping into this phenomenon. He remained firmly atheistic and merely warned about the consequence that killing aspects of spiritual religiosity like “God” would cause the societal disruption that exist now. The atheistic or rational instrumental response suggests that Nietzsche alluded to science and reason, which had progressed so far that we could no longer justify a belief in God. Of course, Agrippa would reject this instrumentalism reason outright.   

Agrippa believed that magic was central to the restoration of humanity. Individuals can draw closer to divinity and achieve spiritual powers by resurrecting primordial wisdom from Hermetic and Kabbalistic traditions. During Agrippa’s Italian period in 1517, he explored these otherworldly ideas, which often contrasted with his understanding of Catholicism. He posited that through this reconciliation with the divine, one might attain god-like powers, which are cultivated through natural, miraculous causation and reinforced by a pre-lapsarian perspective—an examination of the state of humanity before the Fall.

In this context, Adam possessed miraculous abilities that allowed him to manipulate nature, and Agrippa suggested that such powers could be attained by reconciling oneself with God. Magic, in this period, is a by-product of that reconciliation. The Fall, prompted by Eve in creation mythology—where Eve symbolizes dialectical reason—illustrates the challenge when humans attempt to reason their way to the divine. However, Agrippa argues that this approach is flawed. He asserts that one cannot reason oneself to the divine because the mind has also fallen, diluting the ability to understand through reason. Agrippa addresses this issue by advocating a Protestant-style faith, where a mystically informed faith can create a direct connection to the divine. This faith allows the mind to leap the divine, creating a circuit where the individual and God are momentarily united. This mystical faith is then expressed and encoded through words and language in written texts.

Agrippa’s divided perspective presents one side with a sceptical dimension and the other with a magical one. While each side may offer an incomplete view, they are perfectly aligned because both are ultimately connected through reconnection with the divine. This connection is rooted in mystical acts of faith that support both perspectives. By exploring the harmony of scepticism and magic, one realises they are more integrated and cohesive than one might initially believe.

There is a striking parallel between that time and our current situation. Our sceptical movement challenges the rational modalities that have significantly influenced our contemporary understanding of cosmology. While atheism might be in decline, it has entangled our cosmology in a questionable linear framework that includes both rationality and religion. With its dry reliance on logic, the promise of hyperrealism and space exploration claims that technical innovation represents the true meaning of progress. Those who advocate this often mirror the assertions made by Christian Republicans and conservatives regarding their definitions of progress. Similarly, Ayn Rand’s libertarians superficially embrace left-wing concerns, yet they impose the same forms of authoritarianism and coercion—through corporate capitalism—that they claim to oppose. This kind of reasoning becomes self-referential, leading to a focus on form over content. As it grows increasingly irrational, it tramples over reality in the name of self-proclaimed truths.

As they attempt to deceive the world into believing that the latest technological breakthroughs are new, one fundamental truth remains: corporations and capitalism are unethical. Their primary focus is self-interest and competition. Neither technology nor instrumentalism has any inherent, logical, or structural connection to ethics, nor does it have a rational relationship to ethical considerations. Despite any claims of sentience, artificial intelligence does not possess opinions, nor does it have a destiny tied to concepts of good and evil or the progress of well-being versus destruction. If people perceive it as a novel advancement or an improvement in methods or production, it becomes a disheartening notion. As it trivializes human thought and argument, it becomes misguided to connect the Greek concepts of reason and virtue to technological change.

Superpowers – Consciousness can Exist Instrumental Reason Cannot: Agrippa’s effect is an example of completeness, much like the Yin and Yang symbol. It complements Descartes’s unfinished idea that an angel revealed to him that “the conquest of nature will be measured in numbers.” While this notion may have been relevant in his time, it now seems incompatible, as the spirit of mystery has been entirely stripped away. We currently find ourselves caught in a Hegelian madness, further intensified by scientism and rationalism. The left and right hands are centred and connected to Keter, with perpendicular attachments rather than dualities. Baudrillard describes the “metamorphosis of opposites that perpetuates itself in censored form” as a simulacrum. It becomes clear that Hegelian traps within the dialectic adopt opposing philosophies that contradict their fundamental ideology because they exist as a guise and never follow through on their promises.

Agrippa’s effect addresses the limitations of an instrumental version of reason, which would otherwise confine modern humans’ understanding due to a lack of imagination. In other words, instrumental reason has shaped our modern consciousness. Contemporary individuals struggle to comprehend concepts like angels and demons because their thinking has become dominated by functional reasons. The irrational aspects of instrumentalism are often concealed in subtle and seemingly innocuous representations. For example, consider the truth of cosmology—how the Protestant fervour of the Illuminati council restructured the cosmos to align with an institution within an industrial-technical society, thereby limiting our choices. They compel society and individuals to endorse instrumental reason while, in contrast, intuition, common sense, or the authentic spirit of our consciousness would prevail if given a chance.

We covered the difference between sorcery and magic [in post 02] and loosely concluded sorcery is about power, and magic is about the artist. However, magic often gets regulated to power; there is an intricate difference: the utility of one is not the utility of the other. Take, for example, transhumanism … it is not transgenderism; transhumanism is an evolutional ideal for immortality. The utilitarian is the ascent and transformations through technological methods. The human quality of transgenderism and reason is not encapsulated in transhumanism’s utilitarianism. While there is merit to conclude a state cult(s) exists that can or may initiate a conspiracy where transgenderism is used as means of creating a new movement and religion. Still, it’s like revitalising the ancient Temple’s prostitutes historical facts for an instrumental idea [a Trans agenda] to modern-day transgenderism; its utilitarianism used as a reason.

Also, regulating gurus of magic as mere operators of intelligent agencies imparts a child-modifier to instrumental reason: The quality of magic, our intuition, and the artist have a broader reach than that. Even thought and argument are of central importance, as well as ethics and having a sense of the other and inclusive responsibility. So does imagination, allowing people to conceive of what is happening to their society, and intuition drive people to make decisions. The qualities of magic are not regulated by these conceived systems made by these perceived [god-like] untouchable elites.           

Utilitarianism used as reason kind of mimics its methods with woke-isim, where the making of sacred, marginalised gender and sexual identity groups becomes apparent. The difference is that it goes nowhere. It’s purely spiritual, while the later utilitarianism used as reason and instrumental reason goes straight to state power. The problem with the spiritual immutableness of the sacred is in its response to which such responses become shoehorned to a particular category.  Most conservative intellectuals agree that authentic transgender and gay communities don’t pay homage to state-cults engineered versions of trans and gay manufactured ideologies; the real does not speak for the fake.

Consider the Republican campaign aimed at banning abortions at the federal level. This reflects a broader trend concerning women’s rights and freedoms observed in Western democracies over the last fifty years. Right-wing conservatives often refuse to provide women with choices. The collaborative relationship between patients, mental health institutions, and doctors highlights the reality of instrumental reasoning. Recent reports from conservative states reveal tragic consequences, such as women dying from sepsis after doctors deny necessary D&C (dilation and curettage) treatments during miscarriages. Additionally, rape victims who become pregnant face similar denials, with decisions being made not by them but by others. Regardless of the reasons, when a woman is pregnant, unwarranted interventions often occur. This approach to instrumental reasoning permeates both religious and political philosophies. It leans towards fascism while superficially aligning with the principles of Christianity, which often overshadow objective facts and data. Ultimately, this instrumentalist mindset, along with obsessive structuralism and unethical professional practices, forces rational individuals to think, communicate, and, when necessary, act in irrational ways.

This irrationality arises from the “I love you” science advocates—those extreme empiricists who hold science and rationalism close to their hearts, believing it will answer all questions. These unlikely allies of groups that promote outer space and astronomy emerged during the Wernher von Braun era of rocketry and later with NASA. The peculiar atmosphere surrounding this institution evolved into a dominant group that resembles a cult. This group has a viewpoint similar to traditional cosmology, which sees space (or hyperreal space) as central to many religious and secular cosmic perspectives. Their approach can be characterised as extreme gatekeeping.

A prominent flat earther, known as Jeranism, has been labelled a shill by the community for decades. He often expressed scepticism and commented on NASA astronaut videos; however, it was clear that he was a form of controlled opposition and a grifter. The so-called final experiment failed to prove anything, as the alleged trip to Antarctica was questionable at best and likely a sun-worship ritual. This final experiment conflated celestial observations with our terrestrial foundation. When you compare their instrumental reasoning with observable facts, the latter holds more merit. There is also a significant amount of mythical data supporting the idea of multiple suns in the sky. Such claims reinforce mythicism and faith in gods and primeval sun gods, which dominate our astro-theological allegory. Suppose one chooses to distance oneself from the instrumentalism of scientism and embrace Agrippa’s sceptical reasoning by accepting instrumentalism and observance. You would have ice crystals within a layer, membrane, or firmament on a flat plane that act as reflective components of the Sun that shine through the firmament, causing reflective multiplicities. Regardless of what the Sun and Moon are doing over our heads, it has no bearing on what Earth looks like.

I have suggested that scientism acts as a Protestant subset of an alchemical movement that gained momentum after the death of Giordano Bruno; however, scientism itself is a modern concept. The initial emergence of scientism from atheistic sceptics slowed down after the controversies surrounding Epstein. It’s important to note that this shift was linked to waning idealism and the decline of the institutions that supported it. Scepticism toward science was already present before the rise of flat Earth theories, particularly in the debates questioning the moon landing, which cast doubt on the validity of space travel itself. This scepticism about going to the moon includes a deeper inquiry into the validity of space itself.        

The rise of political correctness, often associated with the term “woke,” originated from activism that found a place within a declining sceptic movement. This group had a talent for viewing history through a revisionist lens, but their influence did not have the same impact as their opposers. The anti-woke movement, which praised intellectual figures advocating for resistance, also employed a revisionist approach. However, their influence led to the emergence of a fascist movement driven by a hostile nationalist right, a charismatic demagogue, and a fragmented democracy. The anti-woke groups have surpassed any extremism that woke groups might aspire to achieve. Currently, atheism and woke culture are closely intertwined, with activism resembling a variant of the MeToo movement aimed at addressing abuse and harassment against women within that framework. What began as a movement for moral justification has transformed into something far more complex. This evolution has ultimately dismantled the sceptic movement altogether, and with figures like Epstein benefiting from backing many institutions,” its credibility has come under scrutiny.

The new atheist movement, despite its criticisms of science, ironically exhibits many anti-science characteristics. While the new atheists attempt to support their flawed arguments with material, independent leftist media, like mainstream media, often submits to the rationality of scientism. Independent media can share a similar scepticism found in conspiracy-theory media, which has been prevalent on the radio for decades before the internet era. However, there is a lack of doubt among independent left and right media; their focus is primarily on data points and facts, even if they are manipulated. There is a noticeable absence of awareness about the external world and its mysteries. The discussion is devoid of mystery; it is purely satellized in its detachment. The global warming farce and Covid enterprise are such examples of these instrumental reasoning in the form of “scientist say” or self- referetialisim guarded as gatekeepers.      

At the same time, in politics, the echo chambers of independent anti-woke right-wing grifters have their own sets of denial regarding modern republican connection to a negative nationalist party. There is a female black conservative [who thinks she’s white like the blind Richard Pryor train scene in which he realises is not white] denying outright the existence of white supremacist Klans that has links to government and Masonry – to a Jewish social media personality advocating the legitimacy of Zionism and Israel’s war crimes against Palestine. When both sides of independent media are in denial and gate-keeps, obfuscate, propagandise, and straw-man the “truth”, there is no moral imperative. If everyone is in denial, we are only left with the method – therefore, who will take the baton and play the role of real reason? The fallacy in conspiracy theory is to perceive theory as absolute or rather for them to have the tendency to believe they know the secret from those who hold the secret. There is a tendency everywhere for the rational method to be kept secret. Secrecy is just one aspect of “rational” systems, and it should be understood that there is a difference between “systems and methods” versus “thought and argument.” The methodology is not a deformation of reason; it’s no reason at all – it’s merely a requirement for structure and utilitarianism.     

The Hegelian dialectic trappings of left and right politics are there purely for tactics, a sleight of hand or distraction, and popularity in media merely moved from studios to bedrooms and house offices. Having implied instrumentalism and utilitarianism [method vs. thought] are the same as their functions are themselves. However, functions are not qualities. They are merely the transient awareness of someone’s taking notice, examined in how the rich view low-paying jobs like maids and farmhands, predominantly the role allocated to South Americans from the US border. A delusional view would be that the incompetence of the rich merely doesn’t want their slaves gone because, to them, it’s a quality used to good effect. Meanwhile, the left, which still exists to the dismay of the cynical pragmatic types, tries to cut out this instrumentality so it doesn’t block it from other qualities. Like those of a nationalist fervour who attaches its artificial qualities and drags it down to directionless competence, in the case of reason, instrumentalism drags it down to a process, to shop-floor techniques such as efficiency. But will ultimately fail in the wake of a failing empire. 

Or in hopes that their own citizens will take on these unwanted jobs – and even in that regard, they are jobs too complicated for them as younger generations filled with autism, trauma, and mental illness are generations with no basic skills, yet lives decadent, yet incompetent. In a system where education has become entrainment leaves little hope to future generations. However, you must not expand the scope of such awareness worldwide; otherwise, it becomes generalisations. What makes society and civilisation is precisely its more complex, less clear, more long-term, non-utilitarian aspects. Notions of losing expertise as a warning are a concern. Countries like Australia didn’t lose their expertise outside of a falling empire. Rather, trade, manual construction, and engineers outnumbered doctors and nurses, which is a need. And so it was a consensus around the nature “nature of the other”, which solidified the idea of responsible individualism and social inclusion, which drove the movement for egalitarian and flexible immigration for doctors and nurses to work in Australia.

The pragmatic nihilist cyanic believes the established ruling class has dismantled any resistance and gives no hope and no way out for their children’s future and their children. It doesn’t help that cyanic nihilists mimic the sceptical right’s enthrallment of the false promises that demagogues and the fascist right would give as opposed to a dying left still fighting for those freedoms unmoved by any action the Clinton era produced because they understand not to be captured or taken into false individualism – that standing individual that thinks itself as a concept, therefore, thinking itself into existence.     

Instrumental reasoning can give the effectiveness tariffs that an increase can boost the economy or by halting funds sent to Ukraine benefits the U.S. However, the complexity of this situation is often misunderstood by the public, who may not grasp the utility and processes behind tariffs. While a straightforward approach might suggest stopping the funds, this could be irrational. Halting the funds could lead to greater international debt than if we continued to provide assistance.

There is a clear distinction between being a leftist and being a liberal. Liberalism often fails to engage critically with capitalism, imperialism, and the policies of the Democratic Party, tending instead to pay mere lip service to conservative sentiments. As a result, the responsibility for meaningful critique falls to independent leftist media since all mainstream media has become compromised. While independent media is essential for providing a rational perspective on current events, it must also be open to the complexities of life and the mysteries of the universe. Progression, independent media should not rely solely on rationality but also embrace the more enigmatic aspects of existence.

An increase in leftist media could be a potential solution. However, the key is being open to the vague assumptions often promoted by these entities, which ask individuals to trust their intuition. They tend to follow the same approach as mainstream media, usually relying on self-referential viewpoints, such as the phrase “scientists say.” This trend is a response to those who believe the liberal class is becoming non-existent, replaced by a unified subset that adheres strictly to “woke” ideologies. This group often undermines imaginative storytelling and an understanding of archetypes. Those who recognise this dynamic adopt a totalitarian approach reminiscent of the propaganda methods engineered by Mao. However, what are commonly perceived as “woke” are ideologies that will come and go over time. Woke is as dead end ideology and only lingers in memes and those that bring up perceived social agenda topics [like transgenderisim] to light – are falling for the distraction.  

As much as the right-wing believes Maoism is communist, it’s more socialist in its iteration, yet it still ended in a state capitalist system. The state still effectively controls the means of production in Maoism, and the hugely oppressive neo-bourgeoisie governmental class exploits the workers. This ideology still has large amounts of authority, social class, and money. The state killed millions of workers under Maoism. Maoism is state capitalism, not communism or socialism. Communism as a socio-economic ideology was never really achieved – its achievement can only be found in Star-Trek, as the fictional tale did away with currency altogether. In that lore, they had World War Three before they achieved this utopia.

What is apparent and overtakes Woke’s lived ideology are those that extremely oppose it, like anti-woke independent personalities, MAGA cults, nationalist white supremacists, right-wing fundamentalist groups, and right-wing Christians – that use the same methodology of propaganda now have more influence in media and independent media than any liberalism media of the past. Made evident in Project 2025, an attempt at the unitary executive theory of power, the president acts as an Emperor with loyalist sycophants that surround the leader – destroys any parts of government that are good and gets rid of the regulatory state, lets corporations get away with unethical behaviour – while letting billionaires into government to loot the treasury and trying to undermine social benefits on their false notion that somehow it effects the deficit, and of course this is not true in fact it finances the deficit. In some cases congress needs to payback money they borrowed from social security.

Superpowers – Difference between Escaping the Bonds of Time and Mystical Acts of Faith: Reason tries to morph itself into utilitarianism when up against a paradox. Of course, there is nothing wrong with methodology and systems or management and efficiency, as they are necessary functions. Take, for instance, when we realise that our system is the Egregore and democracy merely functions underneath it. Philip K Dick’s “empire never ended’ has its milieu in that system an entity in itself; democracy as a system of method is a system in a stranglehold, yet the empire is in collapse; therefore, where is the human quality of reason encapsulated? You could say the Egregore has a long hibernation process, and before it awakes, we can figure our way out. However, it will inevitably fall; the encapsulation can only be addressed in dreams and your imagination.

You can see instrumental reasoning working its way through a utilitarianism method, and the system has become a living entity. The Greek universe is a complex family of active gods and oracles, and the rational universe becomes merely part of the system’s management. Everything is demystified in this animism and reason approach. In reality, they were implying that these gods and oracles were not about justifying the decline in superstition; instead, they were a way to embrace the world’s complexity. Yes, the system is a type of Egregore, at the same time a literal Egregore can exist in our mystical reality.

We’ve established that those endowed with the imagination can bring down spirits to earth; this is a magical, natural, intuitive act. However, because of the aggressive nature of the imagination, these elites are but a few. They are weird and isolated; they are the artist-prophets. We’ve also distinguished the difference between magic and sorcery. Still, the ideas about magic are narrowed into secret cults influencing the future through power and sorcery, thus engulfing the complexity of magic to the powerful one per cent. They’ve taken the pagan religion of the Magi to Satanic levels of worship, where stories embedded in stars and constellations are ritualised in astro-theology and star magic. Often, these rituals follow the same motive of atheism throguh Darwin’s of ascent through transformation. To escape the bonds of time had the same pattern as the elite’s historical reach for immortality, now becoming more prevalent to the public in AI & Transhumanism projects.   

The Magi, meaning “magic,” originated from ancient religious traditions. The original Magi derived their magical powers from what is known as positive consciousness. This state of mind involves recognising that subjectivity is meaningful only when it remains open to understanding the reality beyond itself. It embodies a positive outlook and appreciation for the world, filled with wonder and interest. History provides limited information about the Magi, with most of it coming from the writings of Herodotus in the fifth century B.C. And earlier; Plato also mentioned the later stages of the Magi religion, noting their remarkable purity of faith. The Magi had no images of gods, temples, or altars. However, they practised a ritual in which they ascended to the highest mountain summits to offer sacrifices to Zeus, whom they identified with the cosmos or Firmament. Additionally, they made offerings to the Sun, Moon, Earth, and the elements of fire, water, and wind.

The Persians later developed a worship of the sun god, Mithras, who bears many similarities to Jesus and nearly rivalled Christianity in popularity in Rome. The Magi, skilled in dream interpretation and their knowledgeable scholars, were descendants of the Shamans from the Neolithic era. What distinguished them, however, was that the power of the shamans was derived from Mana, the magical force that permeates nature. The Magi possessed knowledge of mathematics, astrology, and divination expertise. In our previous discussion, we mentioned Monads, which refer to a higher human ego and soul. The son of mind is called Mana-saputra, linking the Neolithic concept of Mana (the force of nature) to our higher mind, referred to as Manas.

Gilbert Murray, a supposed telepathist [thought reading], describes his process of positive consciousness and higher Manas. By remembering a scene or event that partly eludes him, half a picture begins to form in his mind, along with a few tantalizing threads of association, but not the complete scene. This implies that our mental processes are “occult” and mysterious as the powers of thaumaturgists or telepathists. This is not merely channelling this something else; you could argue that Murray “remembered” what was happening in Huxley’s mind. Either that or used the exact mechanisms we use to recall something, but reached into Huxley’s mind. 

How does one summon these powers? There is a prerequisite, and there are elite artists. The rationalism of instrumental reasoning has caused most people to fixate on narrow perspectives. Gaining enlightenment—what Alan Watts calls cosmic consciousness—is a genuine experience; this is the Spark that the Gnostics discuss. It is possible to achieve temporary heightened awareness and enhanced psychic abilities. You can become harmoniously connected to the universe [synchronistic whole] in a way that transcends simply being aware of synchronistic patterns of symbols and language, which would be more of an intuitive act. The path to this enlightenment is not conventional, as it requires the development of positive consciousness. Zoroastrianism—the ancient religion of the Persians — particularly emphasizes this recognition of positive consciousness. However, a significant challenge arises when our contextual understanding of collective memory precedes historical accuracy. The Elite’s secret heterodox alignment with demonic forces in the past and present may not align with the views held during the time of Magi and Zoroastrianism.

The Persian scriptures, the Gathas, state that the Supreme Being, Ahura Mazda, created two twins, who produce reality and unreality. Reality and unreality are seen as the essential elements from which the world is created. They are not positive and negative, but both are equally positive. It was only later that they degenerated into Good and Evil. (Later still, there was a further degeneration, when Ahura Mazda, the first cause, was identified with the Good, and his enemy Ahriman with the devil.) For reality is meaning – out there – and unreality is human subjectivity, our tendency to get enmeshed in our self- chosen values. We derive our power to act, to work, to concentrate, to evolve, from this same subjectivity, so it cannot be regarded as negative or evil. It becomes negative through human stupidity and defeat-proneness. – Colin Wilson, The Occult a History

The fundamental difference between elites who seek to escape the constraints of time and humanity’s spiritual evolutionary progress lies in our recognition of the Magi, who mastered the occult powers of nature and engaged in nature worship. This understanding leads us to Zoroastrianism, which evolved into the various religions of Mesopotamia, characterised by their angels and demons, and ultimately gave rise to the ruling cults of priests and state religions. There is an endeavour to worship fallen angels and liberate their spirits from our Archonic entrapment so they may once again dwell among the stars of heaven. Those who help and align with that cosmic goal are often promised power and immortality. However, this journey is fraught with darkness. Their quest for enlightenment can be forced, leaving spirit and body damaged, leading to doubt about whether the experience is genuinely enlightening or merely a demonic process. This approach attempts to dominate mysticism for practical purposes through magic. In contrast, there is Gnostic distinction in the principle of “being in the world, but not of it” – that it is in the heart, in the Gnosis (knowledge) and the spirit. Theosophists argue that we possess a ray of the Supreme Spirit. This path is an inward journey, unrelated to escapism, as the spiritual planes or spheres already exist within us here and now.

Agrippa was well-read and immersed himself in the works of Renaissance thinkers and esoteric philosophers. However, even though he was familiar with the literature, he deeply disdained Scholasticism, notably Aristotle. He believed that Scholasticism failed to achieve its goal of resolving theological controversies through dialectic reasoning because he felt that reason alone could not accomplish this task. As we noted, Baudrillard’s idea of “meta-morphing opposites” reiterates itself in a censored format, which serves as a method for that dialectic. Elite state cults utilize this concept to misdirect the public. Agrippa’s foundational ideas on his Sceptical Term influenced prominent thinkers like Albertus Magnus, Thomas Aquinas, John Duns Scotus, and William of Ockham. One significant figure who impacted Agrippa was Joachim of Fiore, known for his apocalyptic views. Joachim suggested that humanity is currently living in the age of the Sun and that we would eventually transition to the age of the Spirit. Agrippa agreed with this assertion, positing that we are indeed entering the age of the Spirit. Agrippa’s interpretation of Nicholas of Cusa’s concept of “learned ignorance” aligns with the idea of the “meta-morphing of opposites.” He argued that we do not come to know God through established propositions but rather through learned ignorance. In this framework, God represents the unity of all opposites, where all truths and falsehoods coexist. In essence, God embodies the coincidence of opposites, and through this understanding, one can approach the divine via learned ignorance.

Agrippa’s effect dissolves fundamentalism’s narrow view of magic and occultism by differentiating the dark side of occultism with the honest acts of mystical faiths. Here, faith is not just belief in the absence of evidence but faith in the mystical leaning upon. The Greek word for faith is “trust”, like trust-fall or the act of love requires a leap of faith. The artist-prophets endowed with imagination and the spirit of magic is not always agents for the enemy, but they realise that the enemy will often seek you out. Agrippa’s intimation implores mystical faiths as a type of jailbreak towards the divine, and within this connection, you become the message hub of esoteric information and faith. Such aspects align with the artist-prophet; it is the magical direction towards the same mystical faith.     

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