Occult Politics III

Occult political theory, more than strictly a political science, is the scientific method applied to politics in its totality; not isolated to a few provincial economic structures and trending cultural memes. Most people define their personal political positions according to a very limited set of features by which the current day have defined them. One person focuses on the textbook, historical definition of a position, another focuses on the economic system they would most favor, while another has an entirely mythic, romantic vision which transcends the actual history of their position. Occult political theory does not compartmentalize politics in this way. It reads the ideological through the psychological; the economic through the mythic, the romantic through the historic, along with every opposite and applicable cross reading otherwise. While one might be tempted to call this an apolitical reading of politics, I argue that this is, rather, a completer reading of politics. I realize this implies a position from outside politics which must, as a necessity, become swallowed up into politics as well.


I emphasize its place in relation to conspiracy theory, not to distance them, but to establish a hierarchal connection between them. Conspiracy theory, at its most harmless, (that is to say, at its best) is rather like a game or a sport. Granted, some wish to play unfairly. They are like football players without a ball, running around the field, tackling one another arbitrarily in full uniform.

Conspiracy theory, at its highest level, helps enunciate and clarify the mechanics of the mythic nature of politics, even where the actual details are incorrect. If conspiracy theory is sport, what transcends it is a form of work.


The element of public defamation which has become so prominent in the realm of conspiracy theory is important to the function of any actual conspiracy, in that it incites those unexposed to occult politics to accuse the conspiracy theorists of initiating social aggression. To counter this, you may hear some occult political theorists passing off verified information in as bland a manner as possible, as if to rob the information of the incredibility that hysteria often grants it. When it is spoken about in a mythic fashion, it is both forgiven if unverified and taken on its own mythic terms. Perhaps what we are implying here is that we are trying to articulate a metaphysic or a phenomenology of the secret.