Debord or Marx criticized the inverted mirror of social relations. On the one hand, both of them revealed the ghost, the spectre, and the spirit as the mirror of human and social reality. On the other hand, both were strongly attracted by these same concepts, concepts like the ghost, the spectre, and the spirit. It was Marx who tried to transform the society of the spectacle (capitalism of money) into "the society of the spectre." (capitalism of information or information communism?) by introducing the concept of the "dead" labor force. The ghost and the spectre as a dead labor force or mystic being represented a "return of the repressed" in the ideological mirror effects. So this "critical spectre theory" (or ghost theory) was already concerned with media communication and media networks. The spirit tends to flow towards identification and self-representation. But the spectre and the ghost manifest themselves as the indecisiveness between the body and mind. The spectre and the ghost is the condition of the present. The spectre is a paradoxical incorporation, the becoming-body, a certain phenomenal and carnal form of the spirit.... For it is flesh and phenomenality that give to the spirit its spectral apparition, but which disappear right away in the apparition, in the very coming of the revenant or the return of the spectre. The concept of the spectre will prove very useful for both the radical and the conservative. Modern capitalism is a great factory for the production of angels....The Catholic Church is a communicating organism with an apparatus of switches and relays and a communicating language for the input of prayers through a churchly switchboard up to Heaven and outputs returned to the supplicant. A society is always given form as gift and exchange. As you know, French sociologist Marcel Mauss explained "hau" and "mana" as invisible powers in exchanged things, themselves, through which people in primitive society are able to gain the motivation to give and make returns. Vaneigem called this invisible power the free spirit. In this sense we can understand the connection between (techo-)mysticism and (media-)political activism.