Hello, everyone. I hope you’re enjoying the new series, Cultology. I wanted to give you an update about a new aspect of the series, discuss the sources and methodology, and provide updates on other projects I have working in parallel.
I’m introducing short-form articles for Cultology that I’ll explain in detail later in this update. Part of the reason this is happening is that as I work on the main series, I often find interesting threads and topics I want to share in a more casual fashion.
Realistically, it’s going to take me about two to three months to release each main series article. Some content might take longer depending on how deep I need to go to ensure I’ve covered all the necessary research, which often involves reviewing scores of books, papers, and other bodies of information. There countless threads I’m gathering that I don’t want to leave on the cutting room floor. That’s part of the reason I’m doing these short-form articles—so I can supply interesting content more frequently while not feeling like I need to rush through the main sections.
I look forward to releasing the next installment of the main Cultology series—Cultology Part 2—which will hopefully be out soon. Before that, I intend to release one short-form article and possibly another, depending on the time I can carve out during the holiday season.
As many of you know, my wife and I have a beautiful baby boy who was born in March, and he is filled with more energy than we thought was possible for an eight-month-old. We are excited to enjoy our first holiday season with him and his young cousin, who was born in July.
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Because the Cultology series is extremely vast I’m launching a short-form arm of the series. Here are just a few of the subjects that will be covered: the nature of truth and knowledge, the purpose of life and apparent spiritual physics of reality itself, relationships between individuals, how economies work, how that influences culture, how the mechanics of relationships with respect to contracts and trust touch not only our relationship with government, businesses, and institutions but also the very thoughts we think and our relationships at the most intimate dyadic level of romantic, platonic, and fraternal connections.
The goal with these short-form Cultology articles is to provide a platform for us to get nuanced, detailed, and more free-form in discussing the massive body of information and research that have gone into Cultology.
Just to give you a taste of how much information I have: I recently compiled all my notes—just my personal notes, not any other writings from books or sources that I draw from—and I have somewhere on the order of six to eight thousand pages. I’m constantly generating more documents as I explore in granular detail many different avenues of research related to the Cultology scope, then go back and synthesize them to create a coherent model that links all these things together.
Needless to say, it is a massive effort, and I appreciate your patience as I try to put decades of research together into a coherent form.
These short-form articles will be more like blogs or standalone pieces—less formal and more exploratory, primer-like, or improvisational, while at the same time, they could also be serious and sweeping, treatise-like and essay length. I’ll be answering reader questions, sharing field notes from the cutting edge, or discussing news and political events through the lens of Cultology. They will also be where I share updates about the status of the main series.
I will also be creating a Cultology Series page where you can find all the Cultology work in one place. I will likely add other relevant information to this page as the series progresses.
Before I introduce the pedagogical spiral staircase methodology of this series, I want to frame something that will matter for the entire Cultology series.
Whenever someone is working with new insights, new patterns, or new research, there’s always a lag between the depth of the ideas and the available language—terms, words, phrases used to describe the ideas. The thoughts we think are often richer than the vocabulary we have on hand to express them. This is especially true for Cultology, where many of the ideas I’m bringing forward have no existing linguistic home. Some concepts require new terms; others require taking familiar words and filling them with far more nuance than they currently hold.
Modern education, especially within extrinsically dominant parasitic social groups, often frames the use of language as words that strictly shape our thoughts, implying that our thoughts ought to conform to fixed, dictionary-style meanings. While words do shape our thoughts, our thoughts need not be solely confined to accepted language systems. In reality, we are free to coin new terms to fit our richer intellectual life, but official circles might not acknowledge these or even ridicule them. This idea of language being used by men and women for their own purposes is echoed in Genesis, with Adam naming the things he saw in the garden. Words were made for humanity, not humanity for words, or the elite priest classes and authorities that demand compliance to their systems of thought.
Words are tools for man’s use, not masters thereof. They are vehicles meant to carry meaning, not cages meant to contain it. Interestingly, one of the hallmarks of cult-like parasitic social groups is that they force adherents into rigid boxes of thinking with language used to suppress critical thought and inquiry, to stifle open negotiation, and to subvert genuine connection. In this series, we’re confronting that head-on, right in the text itself.
I’m using what I call the pedagogical spiral staircase—a method where ideas appear repeatedly at increasing levels of detail, so language can gradually “catch up” to the underlying concepts. This is founded on the recognition that, despite my best efforts to be as clear, precise and descriptive as possible, there will inevitably be a difference between what I’m intending to communicate and what ends up being received. This can be solved, to a certain extent, with a recursive methodology.
Words can only ever offer a partial view into the full ideascapes behind them. An omniological approach—the method I use to analyze, cross-relate, and synthesize information across many domains—produces insights that are often more connected, more layered, and more detailed than the English language can easily express. Imagine trying to capture a breathtaking sunset in a photograph. No matter how high the resolution, the medium can’t contain the entire emotional, sensory, and relational experience of the real thing. That’s one of the challenges—and responsibilities—of doing work like this.
One way to solve this in signal flow is to transmit the same message or packet of information multiple times, often in different ways. By comparing the results across multiple receiving points, a clearer picture of the intended message can be formed, and noise can be more easily filtered out.
Another example is a witness of a crime describing the perpetrator to an artist. The artist does their best to produce all the key details but might lose some in translation. If ten artists are used, however, the key details are far more likely to be captured, and a more accurate composite image can be generated. This redundancy technique, used in fields like Data Communications, Software Engineering, and Structural Health Monitoring, improves the resolution of information during transmission.
I won’t repeat myself ten times, but I’ll do everything I can to communicate clearly. Using a recursive and building process of introducing concepts, terms, and models, and weaving them back and forth across the materials to enhance clarity. But it won’t be possible to transmit the entire architecture of a concept in a single pass, or a single article, or sometimes even a single book. Nevertheless, the designed focus for Cultology will be presented, and any thing left on the cutting room floor can be used in short-form articles or other content.
I want to share something about how this series was intended to be rolled out—because understanding the method will help you engage with the material more effectively.
Briefly put, my approach has been to gather threads of information on many different subjects and then keep asking:
“How does this help me understand everything else?”
I move back and forth between the specific and the general—studying one area in detail, then zooming out and asking how it fits into the larger picture. I repeat this process recursively, in a recurring pattern. Over time, the goal is to develop a kind of grand explanatory map: a model that can account for everything I’ve studied and observed, where all the “things in the territory” have a place.
When you do this long enough, two things naturally emerge:
Some ideas keep holding up under repeated questioning and cross-comparison.
Other ideas fall apart quickly when tested against a wider set of evidence.
For example, if a dozen independent bodies of research suggest that cults (and cult-like systems) use behavior, information, thought, and emotion control (Steven Hassan’s BITE model), and those patterns appear woven into society at large—but a single New York Times article dismisses these concerns as a “conspiracy theory” without seriously engaging that wider body of evidence—then, in my view, the article fails the test. It doesn’t integrate the data; it just applies a shallow label of being false.
After years of this, a kind of tapestry forms—a map that grows more comprehensive over time. The more it’s cross-referenced, critically investigated, and questioned, the more the things that continue to hold true grow in their integrity. At the same time, patterns of falsehood also become visible.
In a very real way, I’m along for the ride. I’m not trying to force reality to match what I want to believe. I’m well aware of my hopes and biases—that, for example, I want a symbiotic, just, spiritually grounded civilization to be possible. That’s precisely why what I call the intrinsic path and the omniological method matter so much here.
The intrinsic path means I’m committed to reality as it is, not as I wish it to be.
The omniological method means I’m constantly cross-checking across domains—psychology, politics, spirituality, economics, history, etc.—to see what consistently holds up.
Because everything can be explored and considered, no matter how seemingly crazy or radical, any truth hidden within can be salvaged and redeemed into the greater model I’m building. At the same time, what is encountered to be false can be accurately judged as such because I actually examined it, not because I rejected it on the surface.
If I were to dogmatically reject certain viewpoints without honest examination, I would corrupt the integrity of the map. So everything I discover remains open to question, reinvestigation, and debate. That doesn’t make me infallible—it just reduces the risk of self-deception.
What I’m presenting in Cultology is not a rigid, crystallized dogma. It’s a snapshot of where I’m at right now. And this will almost certainly change—maybe even radically—as more information, experience, and reflection come in. The temptation, whenever we’re searching for truth, is to look for something absolutely fixed, perfect, and finished. The reality is different:
Truth itself may be consistent, but our understanding of it is always growing.
Knowledge expands like a flower. New experiences and insights cause the petals to open further. They’re still petals; the identity of the flower remains—but its expression becomes fuller, more nuanced, more alive.
So as you read this series, you’ll almost certainly encounter ideas you might not accept right away. You may even think, “If he’s talking about that, he must be wrong,” because it clashes with what you currently hold as true.
My invitation is this:
Try to consider the whole body of work, not just one sentence or one claim.
Ask your questions—serious, skeptical, probing questions are welcome.
But also allow yourself, at least a little, to be taken for the ride, just as I have been.
This is a work in process, not a finished monument. There is always room for revision, questioning, and humility. I am, genuinely, willing to abandon all of this if a better, truer, more coherent understanding presents itself.
Every great learning journey requires a structure—something that allows readers to climb without losing their footing. In Cultology, that structure is what I call the Pedagogical Spiral Staircase.
Unlike a linear explanation, where a concept is introduced once and moved past, this method reintroduces key terms—cult, symbiosis, parasitism, intimacy, intrinsic path—at higher and higher levels of meaning throughout the series. This applies to both the terms I coin out of necessity and the terms I draw from the catalog of greater human knowledge. It’s as if I’m using the terms as needles to weave a tapestry of meaning that, hopefully, imparts greater understanding and better informative delivery. Each recurrence acts as a step: familiar enough to stabilize the reader, but enhanced to elevate their understanding.
This recursive rhythm mirrors how consciousness itself grows, and real knowledge expands—through cycles of contact, reflection, and reorientation.
Because I use models from fields like physics to explain how social systems and civilizations work, I will provide easy-to-grasp bridges so that you need not be a physicist to understand the analogy or reference.
The reason I’m using this recursive pedagogical spiral staircase method comes down to a few things.
The body of work I’m bringing forward is extremely detailed, comprehensive, and rich. I’m not just offering a broad overview of “cults” using the existing ideas and vocabulary people already know. I’m introducing a fundamentally new way of looking at things—one that draws from several different sources I’ve studied, then extends, integrates, and refines them with my own terminology, models, and research.
That kind of upgrade in resolution requires two parallel moves:
Creating new terms for dynamics that people vaguely recognize but have never seen described in sufficient depth, and
Integrating existing terms—taking words that already circulate in the discourse, redefining them within this new framework, and folding them into the larger system of meaning.
The challenge is that the level of richness I’m aiming to share is like a 10K image, while most of the existing conceptual “screens” in our culture are built for 1080p. If I try to blast the full 10K all at once, it will either blur, distort, or overwhelm. So I need a way to gradually increase resolution—layer by layer—without losing people or allowing my work to be easily misunderstood, misquoted, or flattened into misleading narratives.
To do that, I move in broad strokes and then fine strokes, and then back again—revisiting the same ideas from multiple angles over time. It’s like walking into a room where the objects don’t change, but your familiarity with them does. At first you just see “a room.” Then, as you pick up each object, examine it closely, and notice how it relates to everything else, you begin to see the deeper purpose and structure of the space.
Or imagine being given a tour of a complex factory. At first, the machines, assembly lines, and conveyor belts just look like noise. But if someone shows you the final product first, then walks you back to the beginning and explains how each part of the process contributes to that end result, the chaos resolves into comprehension. By the end of the tour, you don’t just understand what the factory makes—you understand how and why every piece, every motion, and every connection is necessary.
That’s what the pedagogical spiral staircase is for: to let you revisit the same “factory” of ideas at higher and higher levels of clarity, until you not only grasp the final product of Cultology, but also the careful architecture and hard work that brought it into being.
The word cult is one of the most charged terms in modern language. Rather than replacing the term entirely, I use what I call a bridging strategy. The familiar word becomes a memetic handle—a cultural reference point that invites the reader in. Once inside, the term undergoes semantic and contextual evolution: it expands from meaning a “pathological sect” or “a group of weirdos” to describing an extrinsically dominant social organism (a concept from Cultology)—a group mind that feeds on belief rather than reality, weaponizing social systems for parasitic extraction. This process will be used with other terms and ideas as we move through the Cultology series. The goal is to draw a thread from what is commonly used and understood, linking that to these deeper concepts and showing how and why the common meaning fits within the Cultology models.
In Cultology, form and content mirror each other. The series doesn’t just describe how meaning is negotiated—it performs that open negotiation with the reader.
Each concept—whether it’s the extrinsic path, trust, or symbiotic negotiation—spirals upward and outward through re-description. This makes the text itself a living demonstration of what it teaches: a symbiotic dialogue between author and reader. This is why I invite questions and comments, and I will do my best to answer and respond to them, not only in the comments but also in the short-form articles.
This approach achieves three effects:
Cognitive Bridge – Readers anchor new ideas to familiar language, lowering cognitive load, while slowly expanding these seeds into greater understanding.
Semantic Rehabilitation – Loaded terms evolve into tools of understanding, incorporated into a framework that embraces instead of rejects.
Narrative Rhythm – Repetition and redefinition create a mnemonic cadence; the series feels like learning through discovery and story, instead of dry academic delivery.
The Pedagogical Spiral Staircase ensures that readers at any level can enter the series, find grounding, and ascend. Those new to the language encounter familiar cultural cues; those returning recognize earlier steps reframed in greater coherence. On this note, it will be helpful to review material periodically, as ideas that might have been hard to grasp on the initial pass can be better understood on the next cycle.
By the time one reaches the later parts of Cultology, the original term cult no longer means what it did at the beginning. It has become a fractal concept—an entry point into understanding how entire civilizations can fall into or rise out of parasitic consciousness.
Cultology Part 2 of the main series is going to be an exhibition about the types of things we normally think of when we think of cults—what the terminology is, why the term “cult” isn’t necessarily precise enough as it’s commonly used, and why we need better models and terminology to describe what’s really happening when we think of cults and how that relates to the parasitic civilization we find ourselves in.
I’ll be reviewing several of the cults that we normally think of when we hear the term, how the term evolved over the decades, and reaching back into historical examples, even into the deep past. I’ll also be exploring what I sometimes refer to as the modern covert and distributed cult network—an overlapping system of micro and macro cults that essentially make up what we think of today as modern civilization.
Looking to the individual, we will examine something I call the Cult of One: the way our internal aspects of being—such as mind, emotion, and even soul—can be influenced by parasitic cult-like social systems. The Cult of One effect is heavily utilized in the modern, technologically enhanced parasitic systems that dominate the world today.
All of this will be used to present a rich set of new models and ways of looking at social systems, anchoring into some of the most fundamental ideas about life, cosmology, the nature of being, mind, and consciousness. Steven Hassan’s BITE Model will synergize alongside my own work. I will also show how the internal life of the individual directly relates to the social systems we inhabit, detailing what makes them either parasitic or symbiotic.
We’ll look at how technology has played a significant role and will continue to play a significant role in the furtherance of the parasitic cult-like system, and how it appears there might be an effort to undermine that long-standing agenda to transition civilization into the technocratic dream of a fourth industrial revolution scenario—where technology, biology, and mind are fused together in a way that dictators, cult figures, and tyrants across the ages have only dreamed about and now appears to be within grasp due to the advent of AI and advanced technology and information systems.
Woven through all this is my attempt to offer hope and inspiration, showing that as scary as all this might sound, our very choices in response to these things allow us to reclaim our freedom, redeem beliefs and knowledge hijacked by cult-like systems, and point the way toward self-healing and improving the world.
Thanks for reading Justin Deschamps (Just In Stillness)! This post is public so feel free to share it.
One thing I want to clarify is the term or name of the series: Cultology. First and foremost, it’s essentially a brand device—a unique identifier for the content and series. But you shouldn’t think of Cultology as only a study on cults and the pathological relationships we experience in our world, both presently and historically.
In many ways, the Cultology series is a platform that allows me to talk about dozens of different subjects, and it’s my hope that once the main series has been released, I’ll branch off with more focused exhibitions about those subjects.
A whole bunch of things really, such as but not limited to:
Questions from you. It’ll be a chance for me to answer questions I get from the audience, so please provide those questions—I enjoy reading them and trying to answer them.
Political events as they happen, looking at them through the lens of the Cultology framework.
Parasitic and symbiotic economies and relationships. How they work, how they interact, how they shape our world.
Terminology. There is a vast amount of terminology that I will be defining in this series, and the short-form articles will give me a chance to break those down.
Strategy and methodology. I’ll talk about the strategy of trying to speak to and compile concepts and research that is arguably extremely vast.
I want to talk about some of the tools I’m using.
I am using several different AI tools to help me compile a lot of this information, but you should not think that I am just blindly allowing AI to write or produce the vast amount of content I’m presently working on. Every single piece of content that comes through on this Substack and in my work broadly speaking is certainly supported by technology—AI is a very powerful tool—but everything is personally vetted by me at a granular level. That means that any potential errors or issues that AI can have are being addressed and dealt with.
Consider this analogy. If you want to design and build a beautiful home, you might hire an architect, buy materials from a hardware company, and hire contractors to bring your vision to life. Certainly their handiwork remains as a feature, but that doesn’t mean it isn’t your vision coming to life. My strengths are in research, analysis, model-crafting, and philosophic synthesis. While I think I have some talent when it comes to writing and content generation, I’m not a professionally trained writer, and I’m downright terrible at spelling and grammar. AI and technology help me add polish to my work, but they aren’t doing the heavy lifting.
I want to talk about the other sources that add to the Cultology body of information and all of my work.
I use what I’ve spoken about before, which is an omniological approach to research and related analysis and synthesis of understanding, knowledge, arguments, models, and other forms of dealing with information.
That means I study basically everything I can get my hands on from a wide range of topics: Philosophy, History, Law, Psychology, Sociology, Modern Politics, Physics, Energy, Mathematics, Religion, Spirituality, Theology, Occultism—essentially any field or subject you can think of, I’ve likely at the very least considered if not dived deep into and distilled essential nuggets of information that are being blended into the omniological foundation of all my work.
I have presently hundreds of different books that I’ve been using as source material for my work broadly speaking, and the assistance of various AI tools has greatly accelerated my ability to pour through that information in a detailed fashion and create synthesis material. Interestingly, and as I will talk about in the future in a dedicated article, an omniological approach, the more it is used, enhances literacy and comprehension with other fields and reality broadly speaking. This means I sometimes encounter insights in seemingly completely unrelated areas of study, like how fluid dynamics and quantum dissipative states resemble internal psychological changes as it relates to social influences, and how the beliefs and values of an individual are influenced and molded by information streams that act like carrier waves from the social groups and culture that someone is immersed in.
As a sample of what I mean, I’ve found the following fields of study have significant overlap and utility in understanding social systems and their effects on our minds and identity.
Acoustics
Study: Mechanical waves in gases, liquids, and solids—sound, vibration, resonance.
Human/Social Parallel: Acoustics maps directly onto emotional and physical intimacy, as just one example. Sound is the first medium through which infants bond to caregivers; vibration and tone pattern our nervous systems. In communication, tone carries more meaning than words—it bypasses intellectual filters and interacts with the subconscious. Social systems function the same way: shared chants, slogans, and rhythmic speech entrain group minds. And insofar as information transmission between two or more people, the medium of information sharing, language and symbols, mimic the way patterns of vibration and frequency moves through mediums like air. Emotional and informational resonance determines whether ideas are accepted or rejected. Parasitic systems use dissonance to destabilize, then force coherence through conformity to dogma, while symbiotic cultures foster harmonic resonance that builds trust and coherence. Human beings are “tuning forks.” The civilization we build is the interference pattern of all our emotional and intellectual vibrations combined.
Optics
Study: Light, reflection, refraction, diffraction of electromagnetic waves.
Human/Social Parallel: Optics mirrors intellectual intimacy, perception, and worldview formation. Just as light bends, refracts, or splits into spectrums depending on the medium, information entering a person bends around biases, values, trauma history, cultural programming, and intellectual capacity. Some people become prisms—splitting complex truths into digestible colors. Others become mirrors—reflecting whatever the strongest external “light source” is. Civilizations operate the same way: transparent cultures allow light (truth) to pass through with clarity, improving the culture symbiotically as a result. Opaque cultures distort truth. Parasitic societies rely on controlled lighting—spotlights of propaganda and shadows of secrecy. Symbiotic societies foster full-spectrum visibility and epistemic clarity.
Electromagnetism / Fields & Waves
Study: Electromagnetic fields across the spectrum—radio to gamma rays.
Human/Social Parallel: This reflects spiritual intimacy and the subtle relational fields between people. Every interaction creates a “field”—a zone of influence where beliefs, intentions, motivations, fears, and hopes interact below and above conscious awareness. Group dynamics can be modeled like electromagnetic systems: leaders broadcast signals, communities form resonance chambers (e.g. echo chambers), values create attractor fields, bad-faith actors generate interference patterns. Civilization itself is a planetary field phenomenon—an emergent waveform of collective meaning, alignment, and coherence.
Quantum Mechanics / Wave Mechanics
Study: Wave-particle duality, probability waves, the behavior of matter at small scales.
Human/Social Parallel: Quantum principles map to inner individuality and the choice-making core—the intrinsic path. A person’s thoughts exist as probability fields until acted upon. Intimacy, negotiation, and communication collapse those fields into particular outcomes. Quantum indeterminacy parallels human potential, identity transformation, the collapse of belief structures, and how culture shifts suddenly after long build-up. Civilizations evolve through “quantum jumps” when enough individuals shift their internal probability distributions toward truth, trust, and symbiosis.
Signal Processing
Study: Manipulation, analysis, and synthesis of analog and digital signals.
Human/Social Parallel: This corresponds to how the mind handles information—filtering, amplifying, compressing, or distorting inputs. Every person is a signal processor: attention is the input filter, intellect is the decoder, emotion is the amplifier, values are the modulation pattern, trauma introduces noise, wisdom enhances signal-to-noise ratio. Societies do the same: news cycles filter what people see, institutions compress complex reality into simplified narratives, education systems modulate signals with ideological encoding. In parasitic systems, signals are intentionally distorted. In symbiotic systems, clarity, fidelity, and transparency are core values.
Fluid Dynamics / Hydrodynamics
Study: Wave propagation and flow in liquids and gases.
Human/Social Parallel: This reflects physical intimacy and the flow of behavior through society. Human behavior spreads like fluid: emotions ripple through families, norms flow through neighborhoods, beliefs spread as currents, collective fear behaves like turbulence, collective trust behaves like laminar flow, movements and revolutions behave like standing waves. A symbiotic civilization is one in which social flow is smooth—trust, cooperation, and mutual uplift travel without obstruction. A parasitic civilization introduces blockages, bottlenecks, and pressure points designed to control and redirect social flows.
Across all these disciplines—acoustics, optics, electromagnetism, quantum mechanics, signal processing, and fluid dynamics—one truth emerges:
Human beings are waveform organisms. Communication is waveform exchange. Relationships are waveform resonance. Society is a waveform field. Civilization is a waveform engine.
The four intimacies—physical, emotional, intellectual, spiritual—are the channels through which these waveforms propagate, interact, and shape us as individuals and the collective world we live in.
Parasitic systems manipulate these waveforms. Symbiotic systems harmonize them.
As I mentioned in an update a couple months ago, Agenda 47 Explained is coming soon, but I’m putting energy into this Cultology series because it’s going to greatly improve a lot of what I say in Agenda 47 Explained. I should have an update for you, hopefully before the end of the year, that will lay out some very enlightening and hope-inducing perspectives on Trump’s second administration—especially given the events that have caused some to lose heart in what he’s doing.
Let me touch on that for a moment. While there is certainly always an imperative to remain vigilant and not place our faith blindly in anyone, I still contend that the Trump administration appears to be doing what I initially suspected: destabilizing the existing and long-standing parasitic orders of technocracy and control that were gaining momentum before Trump appeared on the scene in 2015 as a political actor. The question, as ever, is: What is the end game for Trump and the groups he represents? I can’t claim to know for certain, but there’s good reason to believe the agenda might be benevolent, despite appearances.
But as many of you have rightly started to wonder, it doesn’t seem as clear now what he’s doing, given what he promised. It is my hope that the Agenda 47 Explained series will provide a broad perspective on what seems to be a grand goal—transitioning our civilization away from the rank parasitism that has plagued it for a very long time and toward a truly symbiotic and free civilization.
But as the Cultology series will explain in great detail, you can’t necessarily force a civilization that has been conditioned over centuries into essentially grand, overlapping micro-cults that are parasitic in orientation into one of true freedom, trust, and symbiosis. It requires a complete restructuring of the fabric of what makes a civilization what it is—from government, to cultural institutions, to banking, to military, all the way down to the individual and the way they relate to their government as a citizen and what role they play in keeping things honest, fair, and symbiotic.
I thank you for your patience as I juggle the Agenda 47 Explained series with this new series.
Godspeed in these challenging and exciting times we find ourselves in. I truly think we’re living through one of the greatest times in human history.
With love,
Justin
Please tell me what you think or let me know if I got something wrong. I want to hear from you.
Justin Deschamps is a researcher, omniologist, podcaster, and business consultant who has committed himself to restoring the knowledge, reason, and goodwill that helped the founding fathers create the greatest nation on earth.
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