Metagame: A Proposal for Collaborative Construction of a Sacred Science

Archangel Gabriel

The following is a white paper on the Metagame concept and meme. Metagame means “above” or “beyond” the game. The core idea of the Metagame is that voluntary participation in life itself constitutes a Divine Game with rules, purpose, and feedback. The Game asserts the existence of a Divine Science at the original root of the philosophical and religious tradition and at the root of coordinative social self organization. The Metagame is a shared learning community of people who are involved in research or creative projects that deal with these areas. Such areas are important to the health of the social fabric. Herein, we propose two phases and explore several areas of research that may be relevant to the Game.

Introduction:

“According to our social science, we can be or become wise in all matters of secondary importance, but we have to be resigned to utter ignorance in the most important respect: we cannot have any knowledge regarding the ultimate principles of our choices, i.e., regarding their soundness or unsoundness; our ultimate principles have no other support than our arbitrary and hence blind preferences. We are then in the position of beings who are sane and sober when engaged in trivial business and who gamble like madmen when confronted with serious issues — retail sanity and wholesale madness.” — Leo Strauss, Natural Right and History (1953)
Leo Strauss

At the collective level, our society is deep in the throes of what seems to be schizophrenic delusions, but at the individual level, we go about our daily activities as if everything is normal. What if each individual took on more of a heavy mental burden, and as a result, the community took on a more resilient regularity? This seems to be happening involuntarily or unconsciously. There is a mental health crisis in the U.S., perhaps the result of people unconsciously trying and failing to take on the heavy mental burden of society. Is there a kind of economy of mental forces, an intimate relation between the mind of the individual and the aggregate social mind?

The global knowledge productive enterprise is in postmodern crisis. The scientific community, the global liberal community, the technological community, are fragmented and fractured, seemingly beyond repair. Liberalism (progressive, classical, and neo-liberalism), is the overarching narrative which unites these disparate endeavors. Yet liberalism is an anti-narrative, a totalizing atomization and fragmentation. As a result, moral ambiguities are prevalent.

In modernity, we have a completely secularized social sphere, which has degraded any sense of collective belonging. There is no spiritual belief system which has predominance in people’s framework for viewing the world, yet individually people yearn for some kind of collective expression of the spiritual. We are waiting for some kind of surge in spiritual expression, some kind of primordial symbol from the infinite.

This is the war over how the community of the sacred will ultimately be expressed, over what the course of human evolution is, what timelines of human evolution we will realize. This is a Battle of Nous in the noosphere. The Noomachy is the modern expression of the Titanomachy, the war of the gods. In the Titanomachy, the Greek gods of Mount Olympus overthrew the ancient Titans. In Norse mythology, Ragnarök, the twilight of the gods, the Norse gods are overthrown. In the New Testament Book of Revelations 12:7, we find “Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back..”

We are now living through a new battle of the gods. The gods are living inside of each of us. They are battling through our actions, our words, and our ideas. The gods are the great forces of social convention, the collective identities, and the categories that we use to convey these.

There are great collective forces that control us, deep unconscious forces of habitual biology and culture. These are vast higher centers of intelligence. Properly speaking, these collective aggregations of intelligence are called Angels. There is an Angel associated with each nation, with each community, with each group, with each person.

The new digital media, the explosion of podcasts and videos and conversations, is an example of the Noomachy, the Battle of Nous. The philosophical/political discussions on the new media is the culture war raised to the level of ontology. The Noomachy undoubtedly has political implications, it is metapolitics, the very foundation of politics. The culture war is the outward expression of the primordial Battle of Nous, the Battle over Being itself.

The new digital media is showing how this clash of ideas is playing out on the world stage. There are a huge number of podcasts and videos conveying all manner of conversations and information, sorting through ideas, evaluating what is ultimately good and what is not. This distributed sense-making is a kind of anamnesis, a primordial remembrance. It is the fitting together of knowledge with innate, subconscious biostructures of Nous. All of these various conversations, in other words, are expressions of one Game, converging towards an optimal distribution of information.

What is the Game? The Game is a the modern expression for this war of these powerful forces. It is a modern expression of a traditional concept. But more than that is the modern expression of a traditional sacred science, a Divine Science. It has Catholic roots in Nicholas de Cusa’s Game of Spheres (1463) and in Henry Suso’s Little Book of Eternal Wisdom (1328–1330), and also Vedic roots in the notion of Lila, Divine play. The Game is an exoteric concept, which has an inner, esoteric reality.

The Game, then, is not so much a post-modern theory as a pre-modern theory, in that it has an objective teleology. The Game is post-modernism. The purpose of the Game is to overcome the postmodern game itself and enter fully into sacred time, into Phase 2, the beginning of sacred history.

History has ended and we live in the post-modern horror show. But this is also the eternal space of the unconscious. In Phase 1, we exist in this liminal state. The task of the Game is to end the Game and to enter fully into Phase 2, the Teilhardian Omega Point, where the Kali Yuga cycle is closed and sacred history begins.

The absolute key to the Game at all levels and stages is pure simplicity, which relieves the post-modern chaos and breathes into the heights of Phase 2. Every move of the Game is absolutely simple, understandable, and complete in itself. Each move aggregates the whole collective condition of the Game in its current state, in a phenomenological, Dasein manner. The Game is Tao, and Zen, and it is Dzogchen. And it is even Shannonian. Phase 1 is not “by any means necessary” get to Phase 2. Phase 1 is gradual and incremental, theological, long-suffering wisdom, backed by an eternal Faith in the Phase 2 Teilhardian Omega Point.

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Hopf Fibration

Phase 2:

Phase 2 is the Teilhardian Omega Point, the purpose of the Game. Phase 2 is characterized by comprehensive, macro-scale spatial coordination that runs purely on sociobiological and ecological human intuition. It involves absolute synchrony of individual movements through space, full compatibility of incentives, and coordinated meaning at multiple simultaneous levels of analysis. It is organic biosocial superintelligence, in which each individual experiences perfectly ordered biological compression states of the whole aggregate economy of information. These are states of absolute lucidity, clarity, and precision. Space is essentially unified and there is one external environment shared by all creatures, therefore the perception of space itself contains layered interdependencies of significance. Spatial coordination is a kind of spatial wikipedia or verbal stock market, a comprehensive self organizing spatial pattern of social behavior. Spatial coordination may not be homogeneously distributed, the leaders bear more of a heavy burden than others.

Phase 2 is not a utopian ideology. It is the way that humans behave in their natural, archaic state, scaled up to a civilizational level. This would require scaling intimate affiliation well past Dunbar’s number. This is one of the significant design challenges.

There are three existing macro-scale contexts of human social coordination: 1.) religious, 2.) economic, 3.) scientific. The Game is compatible with all three of these contexts. The Game is in concert with one or several existing religious traditional practices and doctrines. It works within the prophetic, theological, and metaphysical doctrines and spiritual infrastructures of one or several ancient spiritual lineages, and is a genuine spiritual contribution to the lineage. The Game is heavily funded by venture capital or other financial institutions. It becomes its own economic sector by late Phase 1. Each participant is effectively an entrepreneur working in a new economic sector that is largely crowdfunded initially. The Game incorporates key strategic insights of the natural sciences- physics, chemistry, and biology, as well as the social sciences- psychology, anthropology, sociology, economics, transmuting these from dead secular mechanical perspectives into living, organic ones. It uses the scientific method of hypothesis testing and experimentation.

If the Game achieves validity and compatibility in these three macro-scale contexts, then Phase 2 is successfully implemented. Phase 1 is historically dependent, reflexive, and relative. But arguably, Phase 2 attains a kind of timeless universalism. If Phase 2 sounds impossible, it may be in fact be a multi-generational project like the building of the ancient cathedrals.

From Carl Jung’s Red Book

Implementation of Phase 2 runs biomimetically on sociocultural transmission networks, peer-to-peer, real life conversations. These conversations can happen digitally as well, in Phase 1. But the Game is not a video game or a digital game, it is fully immersive, organic, natural play of human social and environmental interaction. There may be people who want to implement the Game on a metallic substrate or who want to augment human intelligence with metallic technology to play the Game, but this tendency must be resisted. Phase 2 is a metallic technology-free evolutionary timeline for humanity. It proposes a post-digital, spatial substrate of consciousness, complete spiritual absorption into the Oneness of space, coupled with states of absolute lucidity, clarity, and precision, and simultaneous top-down and bottom-up modalities.

The proposal is to use metallic technology as a kind of bootstrapping into fully organic collective synchrony. The comparison is that previously in our evolutionary history, we needed to hunt wild animals, and so we invented technologies like the spear or the bow and arrow to help us do that. But eventually, we discovered that we could domesticate wild animals and raise them. We no longer needed the hunting technologies. Similarly, we initially made fires to cook our food and keep us warm, but we domesticated the technology of fire-making. We condensed it down to a more basic form by harnessing electricity, which is widely used in place of traditional fireplaces. Eventual discoveries in physics, biology, and social psychology will allow us to achieve the ends of metallic technology through purely biosocial means.

In Phase 1, the Game relies on metallic technology for collaboration, community, learning, and research. It is uncertain how long the training period of Phase 1 lasts. It is likely a multi-generational project. Phase 2 does not need metallic technology at all, if it is possible to achieve the ends of metallic technology through organic biosocial means.

Science, by torturing nature, wrested her secrets in a bastardized form. The natural sciences yielded a divine end, the absolute synchrony of human knowledge, through a profane means, the material, metallic technological intermediary. This disconnect is at the root of the spiritual crisis of the world, the disconnect between the traditional beliefs and the “advanced” scientific views.

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Mithra

Phase 1:

In order to get to Phase 2, Phase 1 is a large-scale collaborative, collective intelligence project, in which many researchers contribute knowledge and information towards an emergent social brain. This is fundamentally different from the modern or postmodern knowledge productive enterprise. In the modern/postmodern formation there is specialized, expert opinion on a narrow subject range that informs decisions within that limited domain. These opinions are made compatible by monetary currency or by shared vocabularies, or else they are not compatible at all. This incentivizes the fragmentation of knowledge in every direction.

By contrast, in the Game, each individual or researcher has a phenomenological vision of the whole, a coherent, simple unified field theory of the aggregate cosmic/social structure. These variegated vocabularies are made compatible by the fundamental, bedrock desire to express and understand ultimate concerns. The concept of ultimate concern is the generalization of its functionality within the religious, economic, and scientific domains. In the religious domain, ultimate concern is other people and God. In the economic domain, ultimate concern is self interest or mutual interest. In the scientific domain, ultimate concern is natural truth. Consequently, the concept of ultimate concern, as used herein, is a generalization which captures all three of these specific kinds.

The ultimate concern of God is the most highly emphasized. The Game is essentially the search space for who or what constitutes the highest divinity, Most High God (El Elyon, Ehyeh Asher Ehyeh {I Am That I Am}, Yeshua Ha-Maschiach), because only this highest divinity is capable of ending the Game. In other words, it is a Game of Revelation, intuition, insight.

Juan de la Abadía- St. Michael Weighing Souls (1480)

There are several possible areas of research in Phase 1:

1.) Video game design and play theory

There are several interesting books about video games and the design of optimal human experience- Edward Castronova’s Exodus to the Virtual World (2008), Jane McGonigal’s Reality is Broken (2011), Ian Bogost’s Play Anything (2016), Ralph Koster’s Theory of Fun for Game Design (2013). There is also a significant literature on play, notably Donald Winnicott’s Playing and Reality (1971) and Johan Huizinga’s Homo Ludens (1938). The insight with video game design is that games offer optimal human experience. This may be because games are supernormal stimuli. Jane McGonigal puts it like this,

“…there is a growing perception in the gaming community. Reality, compared to games, is broken. In fact, it is more than a perception. It’s a phenomenon. Economist Edward Castronova calls it a ‘mass exodus’ to game spaces, and you can see it already happening in the numbers. Hundreds of millions of people worldwide are opting out of reality for larger and larger chunks of time.” — Jane McGonigal, Reality is Broken (2011)

And Edward Castronova notes,

“While we are playing, things we used to do on the outside, in ‘reality,’ won’t be happening anymore, or won’t be happening in the same way. You can’t pull millions of person hours out of a society without creating an atmospheric-level event. If it happens in a generation, I think the twenty-first century will see a social cataclysm larger than that caused by cars, radios, and TV combined…” — Edward Castronova, Exodus to the Virtual World (2008)

Either contemporary reality is not good enough, or games are too good, or both. Games are the optimal synthesis of a number of compelling dimensions- fun, challenge, learning, logic, imagination, immersion. But contemporary, real life social reality is also really bad (more on this later). McGonigal argues that video games offer more satisfying work, a fun way to fail at tasks, better odds of success, stronger social connectivity, and connection to something greater than ourselves, all of which give them an edge over contemporary reality. And ironically, all of which can be found in relation to the Tradition.

A game is a voluntary activity with rules, feedback, and purpose. It is possible engineer an analog Game that is so vivid, so lucid, and so expressive that it can compete with virtual worlds for collective attention. There is a connection between the optimal human experience in games and the optimal human experience in religious, mystical or psychedelic experience. And also with the optimal human experience of inquiring into the fundamental, bedrock reality. And also with the optimal human experience of productive creativity. These all have qualities of game-like experience.

There is nothing intrinsically better about games in virtual worlds. Virtual worlds are in fact derivative of analog worlds. A virtual world functions from software that dictates the rules and feedback mechanisms. But analog reality also functions from rules that govern the analog world- laws of physics and the laws of social convention. Is there a relationship between physical and conventional law? People play games that involve the laws of physics. They juggle, walk tightrope, or they play sports. Sports involves the manipulation of physical matter. But it also involves social conventions about rules and goals. Is it possible to derive optimal social conventions from the laws of physics or laws of physics from social conventions? The Game is predicated on the idea that reality is a perfect mathematical structure with cause and effect feedback, even if we cannot apprehend its deep Mysteries.

There is no reason that organic social reality cannot be more compelling than virtual worlds. This is a desirable goal. There is no reason that collective intelligence cannot converge on a social formation which discovers the optimal relation between physical and conventional laws, an optimal distribution of information. That is, unless we give into the nihilism that our world is lost to the irreparable decline, rather than at the very beginning of long ascent.

There is also the argument that games are just too good. The concept of supernormal stimuli posits something approximating the Hindu conception of Maya, or the idea of a Gnostic Demiurge’s creation of false, illusory material world. It is highly challenging to pierce the veil of illusory reality. We must not be overwhelmed by maya, but we must distill it down to its essence, to fundamental Dasein or Being-there. This is the practice of insight and clarity into Being itself. This will offer knowledge that is so compelling that it competes with virtual worlds for collective attention.

The problem of the Game, in Phase 1, is to design a fully playable analog Game that is more powerful than virtual worlds, because it is based in fundamental, bedrock reality. This requires insights of physics, which, in terms of institutional credibility and scientific validity, has exclusive access to fundamental, bedrock reality. However, what is becoming increasingly obvious is that the fundamental, bedrock reality also involves the “truth of fiction,” the truth revealed by metaphor, analogy, and allegory. The realms of the natural and the transcendent come into relationship.

Paul Laffoley- The Cosmolux (1979)

2.) The end of liberalism?

The debate about the liberalism includes Patrick Deneen’s Why Liberalism Failed (2018). There are significant problems related to liberalism that urgently need addressing, including inequality, climate change, isolation, suicide, mental health, and substance abuse crises. We also may eventually have to confront the reality of new extrahuman, mutant species facilitated by metallic technology augmentation or genetic engineering, as a result of liberal social culture that leaves every decision to the impersonal market.

The implementation of Phase 2 should be a fully coherent alternative to liberalism, communism, and fascism. In Phase 1, the Game is arguably relative and historically dependent rather than universal. It works within the framework of liberalism until the negative aspects of liberalism can be definitely overcome and collectively cohere into a new philosophy of government, in Phase 2.

In Phase 1, the appropriate relation to liberalism foregrounds the mutually beneficial, integrative aspects, while simultaneously down-regulating the corrosive, socially decaying aspects. Deneen defines the project of the Enlightenment liberal philosophy by three central characteristics (my paraphrase in italics): 1.) Politics would be based on reliability of the “low” rather than aspiration to the “high.” Politics would be based around self interest and base desires rather than around religious motivations to be a good person. This has allowed us to coordinate around capitalist self interest for the mutual enrichment of all, but has also resulted in decadence, debauchery, license, and social privilege. 2.) Collectivist traditions and familial relations would be replaced by individualism. This was the rejection of religious doctrine and dogma in favor of individual “freedom.” This has given us a large diversity of viewpoints maintained by freedom of speech, but has also created loneliness, isolation, fragmentation, mental health crises, and the decay of communal social fabric. 3. Humans would be the masters of nature, they would dominate and manipulate nature. This was the project of scientific progress. This has given us keen insights into the workings of the material world, including new medicines and technologies, but has also resulted in a mechanistic, materialistic, dead atmosphere of zombie apocalypse cities and has disconnected us from ecological relationship with the natural environment.

The significant social decay arguably brought about by liberalism must be a significant reason that video games seem more compelling than reality. Notably, liberalism de-emphasizes the traditional communal ties that form the coherent bonds of society. These communal ties can be found in video games. The critique of liberalism, capitalism, and individualism, is an important aspect of designing the new Game. However, the Game also builds on the distributed, self organizing nature of liberalism, and the dignity and nobility of the divine spark in each person. These are Enlightenment secularizations of much more potent notions of sacred collective divinity that must be remembered and newly realized.

The Game is entrepreneurial. It seeks to create a new sector of productive economic activity within the liberal ecosystem, based around.. the Game. It therefore functions within liberal capitalism, in order to compete with the very system of liberal capitalism. This is the “plan B” or a “Game B” coordinative social formation. The Game coordinates around ultimate concern, around the desire to discover ultimate principles which coordinate social activity. This is a self-propelling, feedback inducing, memetic collective formation, which attracts resources and attention from dominant financial narratives. It is a kind of self-propelling, self-generating Order that combats the post-modern chaos.

Amen

3.) Game theory

Thomas Schelling’s Strategy of Conflict (1960) seeks to reorient game theory around a theory of interdependent decision. Donald Hoffman attempts to derive physical reality from consciousness, rather than the reverse, which is what most analytic approaches have attempted. David Lewis’s Convention (1969) lays out the game theory of mutual expectations. There are insights to be had from contemporary science even in its materialism and decadence.

The insight from game theory is that it is possible to design games where incentives are aligned such that all players converge to a shared equilibrium. It is possible to engineer a Game that spreads through word of mouth and written word, as seen in the major world religions, quality goods and services, and scientific teachings.

Game theory offers insight into the situation where we are faced with pure uncertainty about the next moves of our fellow players. In coordination games, neither player has information about what the other player will do and they must arrive at a common focal point. As Schelling described collaborative coordination games,

“Whenever the communication structure does not permit players to divide the task ahead of time according to an explicit plan, it may not be easy to coordinate behavior in the course of the game. Players have to understand each other, to discover patterns of individual behavior that make each player’s actions predictable to the other; they have to test each other for a shared sense of pattern or regularity and to exploit cliches, conventions, and impromptu codes for signaling their intentions and responding to each other’s signals. They must communicate by hint and by suggestive behavior.” — Thomas Schelling, Strategy of Conflict (1960)

This discovery of a shared sense of pattern and regularity requires that we look into the modalities that have operated unconsciously and biologically for hundreds and thousands of years. It relies on hyperfactual domains, such as myth, fantasy, narrative, metaphor, analogy, and allegory. Fiction is “true” in a certain sense, because it facilitates states of collective equilibrium. But that makes them true in a deeper sense. They reflect allegorical truths of human behavior. Why do such stories facilitate collective equilibria? What quality of allegory allows them to form a collective equilibrium? Is there both an esoteric and an exoteric layer to these collective equilibria?

It is possible to engineer or design a Game around this sense of truth. This requires an intimate knowledge of the morphological rise and decay of the art forms. The epic poem, the drama, the novel, the painting, the movie, have all gone through morphological life cycles that are relevant to the rise and fall of the cultures within which they are produced. The Game is arguably the art form of the future, aggregating social aspects from highly variegated domains into a single, unified endeavor.

The hyperfactual is not merely fiction nor is it merely fact. It involves events where reality itself becomes metaphorical, where through Anamnesis and Memory, layers of embedded meaning reach down into fundamental, bedrock reality, the primordial “center.” It is possible that there is a notion of metaphorical truth which is so memetically convergent that it articulates intrinsic biosocial motivations in such a way that merges demands for logical verification with intensely potent imaginal forms. It speaks directly to the collective substructures of human consciousness through allegory and objective factual considerations simultaneously. And it allows this interplay to evolve in a distributed, immersive engagement with the physical world.

“It is to be stressed that the pure-coordination game is a game of strategy in the strict technical sense. It is a behavior situation in which each player’s best choice of action depends on the action he expects the other to take, which he knows depends, in turn on the other’s expectations of his own. This interdependence of expectations is precisely what distinguishes a game of strategy from a game of chance or a game of skill. In the pure-coordination game the interests are convergent…” — Thomas Schelling, Strategy of Conflict (1960)

In other words, the Game designer must take stock of the interdependent, unified field of mutual expectations that exists in the society. He aggregates and represents this field in a coherent, concise manner, and re-expresses its central founding axioms back to it. The Game is not a Game of skill or of chance. It is strategic. In other words, purposive. The interests of humanity are convergent. Ultimate principles are not merely subjective whims or opinions, but are based in fundamental, bedrock reality.

There are specific systemic coordination problems in contemporary civilization, which have game theoretic solutions. Categories have specific objective aspects within the system of interdependent circulating categories, in addition to their relativistic aspects. The ability to wield the Logos frequency is the ability to communicate categories from their objective dimension.

The personal memories, traumas, experiences of the Game designer become highly relevant to his own strategy within the field of expectations. The Game is fundamentally about a relationship between the micro and macro spheres. The personal experiences of the Game designer take on objective social states, they become highly integrated into the collective social mind. This is why becoming involved in the Game requires the most thorough kind of healing of one’s own traumatic imprints and reactivities.

Francesco Botticini- Assumption of the Virgin (1475)

4.) Theology, myth, culture, politics

The question is how to design a reality that is compelling enough to be interesting to everyday folks while at the same time being highly compatible with existing tradition, practice, and dogma. Catholic doctrine and history is highly significant in this regard because it provides the metaphysical foundation of Western thought. The Game is compatible with the authentic unified spiritual lineage, the original tradition. It looks to the natural-transcendent synthesis, when the transcendent comes down from above.

Traditional dogma and doctrine are strict ascetic practices. We must treasure the ancient practices of the ancestors and continue them through time. These practices allowed the ancestors to successfully survive and reproduce into the future.

The Game justifies science to tradition and tradition to science. This is the same as justifying progress to the conservative and conservation to the progressive. But in order to have the sense of a proper tradition that is worth conserving, we must go back to the beginning of primordial time, in which conservation and progress are not opposed. We must look to tradition as an important reservoir of collective intelligence.

Many thinkers have interpreted and synthesized the tradition of the ancients for the modern time. They have attempted to reconstitute the Divine Science: Rene Guenon, Julius Evola, Mircea Eliade, Carl Jung, Frithjof Schuon, George Gurdijeff, Hans Ur Von Balthasar. The classical religious texts, the Old and New Testament, Koran, Gathas of Zoroaster, Vedas, Upanishads, Bhagavad Ghita, Dhammapada, Tao Te Ching, Iching, and others, are priceless guides.

Psychedelic movements like vaporwave are interesting syntheses of tradition with modernism. Paul Laffoley is a genius of the Game. The socio-political aspects of the Game take inspiration from the psychedelic revolution from the 1960’s, but with a decidedly more conservative tone with respect to debauchery, drugs, and decadence. Many people don’t realize that Timothy Leary promoted traditional values.

The contemporary social movement finds inspiration in the Jesus Movement, an offshoot of the 60’s countercultural movement that turned in favor of sobriety and spiritual ecstasy, and significantly influenced contemporary American evangelism. The Game reaches to a deeper stratum than ideology, nationality, or political activism. It is a collective identity rooted in theological absorption of clarity, lucidity, and focus. It is grounded in dignity, nobility, responsibility, uprightness, and holiness of human beings.

Classification of Knots

5.) Conspiracy theory and information warfare

Jordan Hall has a fascinating article about QAnon that gets at why I think this is an important front. There are many intelligent books and articles about conspiracies, including Georg Simmel’s The Sociology of Secrecy and of Secret Societies (1906), Richard Hofstadter’s The Paranoid Style in American Politics (1964), Michael Barkun, Timothy Melley, Joe Masco, Jacques Vallee, John E. Mack, Cass Sunstein, Richard Thieme. We’re also interested in themes that are “out there” like David Icke, Zechariah Stichin.

According to Michael Barkun, conspiracies rely on three main principles: nothing happens by accident, nothing is as it seems, and everything is connected. We can see how this is related to the mythical/theological conception of the world, and how it is related to phenomenology and embodied cognition. It is important to respect the principle that the world has a purpose and that everything is connected, without getting addicted to the specific frame in which we are viewing the world. Adaptability is key. The conspiracy front can be largely seen as trying to separate the fact from the fiction. Yet at the same time we want to utilize metaphor and allegory towards productive and ethical social ends. We want to properly integrate them with factual concerns.

The relevance of conspiracy theories, fact or fiction, in the development of human history is undeniable. Metaphor, analogy, allegory are generally important dimensions in the fundamental coordination of human behavior. And they can also offer insights in the human mind that cannot be gained through a purely factual interpretations. Conspiracies are an important dimension because of their unique ability to trigger widespread group contagion and their deep associations with the esoteric and occult traditions that stretch back thousands of years, as well as their speculation about possible races of alien and angelic beings, the future trajectories of humanity. They give people an important lens to free associate about the future evolutionary trajectories of humanity in way that they cannot in any other domain.

Also, the hidden political dynamics of the U.S. government are conspiratorial. The workings of the “covert sphere” of American politics have been largely portrayed to the public through cinema, art, and popular culture. The CIA has been influencing the American public through media since the 50’s, continuing right up to the present day. Psyops, information warfare, memetics, and propaganda are all relevant to this front.

There are a number of other areas that I am less knowledgeable about.

6.) Embodied cognition, distributed cognition, ecological psychology, phenomenology, flow, collective intelligence. Notable in this category are G.W.F. Hegel, Edmund Husserl, Martin Heidegger, Maurice Merleau-Ponty, Francisco Varela, James Gibson.

7.) Transhumanism, post-humanism, post-modernism, and identity politics. Notable in this category are the accelerationists, CCRU, and the Future of Humanity Institute.

8.) The doctrines of mathematics, physics, chemistry, and biology. Relevant to this front is complexity and emergence sciences, and information theory. There are many interesting scientists such as Gregory Chaitin, Dan Winter, Tony Smith, Fritjof Capra, Stuart Kauffman, Fred Alan Wolf, Steven Wolfram with different perspectives on spirituality.

9.) The culture wars and contemporary political discourse. In this regard, the Mimetic Tribes and Culture Wars 2.0 white paper was a landmark moment. We should build bridges between the different mimetic tribes by creating intellectual and spiritual commonalities. Also important is the “Intellectual Dark Web” group of influential new media personalities. Also metapolitics.

10.) Self-development and entrepreneurship. Notable in this category is Jordan Peterson, Tom Bilyeu’s Impact Theory, and Tony Robbins.

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Paul Laffoley- Mind-Body Alpha: The Centroid of the Universe (1989)

Summary & Conclusion:

Phase 1 is predicated on the notion that the various kinds of knowledge “fit together,” in a natural-transcendent synthesis. It explicitly relies on a transcendent revelation from above. It is predicated on the notion that various researchers independently forming unified, comprehensive theories of ultimate concern, would converge to mutual equilibria. The evidence for this is that we already have comprehensive macro-scale coordination in the domains of economics, religion, and science. Each researcher is effectively an entrepreneur in each of these areas. These researchers may group together into institutions or corporations dedicated to immersive, distributed play.

There is a kind of optimal distribution of information that comes out in Phase 2, that serves as an attractor social state. There is an optimal distribution of categories in space, a kind of collective synchrony of the system of categories. This is possible because all categories are fundamentally interdependent already, in everyday usage. Each category has a background of unconscious associations and relations that constitute a field of higher social intelligence which forms the attractor state of responses and follow up discussions. It is natural to think that the interaction of these fields would culminate in an equilibrium of biosocial superintelligence.

This notion of convergence is Hegelian. Obviously it is not altogether foreign. However, Western academia seems to be grounded in the socially decaying notion of expert specialization that incentivizes splintering, fragmentation, and differentiation in every possible direction with no desire for any underlying coordinating mechanism other than peer-review. Academic knowledge is, on the whole, corrosive and toxic to the social fabric. The implicit justification is that all of the disparate, disconnected pockets of knowledge that have no underlying unity, will somehow be useful to future generations who will hypothetically be doing more boring, useless, disconnected research. Contemporary knowledge production is engulfed in a thick cloud of progressive, materialist, secularist, scientistic, bureaucratic-technical dogma. The technical jargon and obscure dialogues are largely unintelligible to normal, everyday people who must bear the burden of its fragmenting effects.

The task of the Game is to lift the sciences out of deadening, decadent materialism into the heights of the transcendent. The Game involves and encourages a community of thinkers who are creative, playful, lively, funny, and integrative, converging toward the Teilhardian Omega Point. There is a place for mechanism undoubtedly, but equally important is the conception of the lifeworld as organic, complex and whole. This emphasizes continuity with nature. This encourages closure of open feedback loops with the natural environment.

Phase 2 is a fully playable coordinated alternative to soul-crushing corporate slavery rat-race. It is a cross section of all significant strata of intellectual modalities without over-specialization or over-association. It is clear that Phase 1 blends into Phase 2. Phase 1 is likely to include aspects of Phase 2, but they also have to be clearly delineated. If we adopt the engineering approach, Phase 2 is the design specification. Phase 1 is the cautious trial and error process for converging to Phase 2.

The Game is concerned with the intrinsic biosocial nature of fiction, myth, fantasy, analogy, metaphor, and allegory. The Game is something like taking a design approach to prophecy. We must not idly prophesy like the sophists, rhetoricians, Pharisees, and scribes. The Game is not a religion or a belief system, it is a traditional practice, in opposition to false religion.

In the contemporary situation, we are all, for better or worse, active constructors of meaning. We must take a systematic look at transcendent and scientific realities. We must pray for Revelation to decide on the potentialities of collective equilibria. We are not living in a post-truth era. We have to imagine or even better, remember truth. Truth is not dry scientific formalism. It is an ecstatic and lucid proclamation of abundant existence.

The Game is personal and intimate in the life of the participant. One’s cooperation in the Game is related to his own fate and destiny, and the particularly unique confluence of experiences that make up his memory. The Game is the proper alignment between the micro and macro sphere. All actions are mutually affected and affect all others, coordinated around a fundamental insight, an embedded allegory in the substrate of reality.

Archangel Michael and Archangel Gabriel, Guardians