Towards a Kenarchic Imperium






Sergei Bulgakov wrote:

‘Christianity’s natural idea is the free union of people through Love in the church. That is, the ideal of an absence of Power, or anarchy (but at the same time a theoretical ideal – free theocracy). The ideal of the church which is founded exclusively on moral and religious relations alien to any compulsion is without doubt an essentially anarchical ideal.’





The term ‘animism’ was first coined by an English anthropologist Sir Edward Tylor (1832-1917), a name he gave to describe ancient ‘prehistoric’ kinds of early human religious, magical transcendent experience. The word came from the Greek concept of anima, meaning literally soul or spirit, and ancient first world peoples from many different parts of the world believed not only that man had a soul and a spirit, but so did animals, plants, water and stones.

Tylor would later develop his new anthropological paradigm of animism, suggesting that its origins were to be found in dreams. These manifested in such a way as to give witness and testimony to the fact that the human consciousness could exist independently of the body, and survive physical death. Therefore, once primordial peoples had developed an awareness of themselves as essentially ‘triune’, i.e. having a body, being a living soul having a personal consciousness, and also having a spirit that could survive physical death, it was a logical progression to seek initiatory journeys into the ‘afterlife’ to seek wisdom and meaning. Hence, a spiritual cosmology was formed that embraced all manifest creation and human experience. From the outset, this should not be confused with concepts such as pantheism or polytheism. There can be many types of soul or spirit, but only one creator who is Spirit, and many agencies of divine power and manifestation but only one ultimate Source.

In the Christian tradition, there are many diverse and differing orders of Angelic beings, some of which can manifest as human in appearance while others can manifest in a way similar to certain types of animal. Even the Godhead itself can be seen as a unity, a trinity or even comprising seven spirits. If humanity would seek to contain ‘God’ in a box, it is within God’s universality to destroy all such limitations of his divine power, and manifest presence. Animism perceives nature to be itself ‘alive’, and thus having a soul, spirit or consciousness that can be relational to human perception and speech, in a manner akin to Adam giving names to all animals in the Creation account of Genesis. Inanimate objects can also manifest a form of consciousness while, after a kind, vegetative plant life can itself partake of an interconnected web of networked energies, forms and vibrational states of being on various planes of creation.

This essentially rich tapestry of holistic cognition is not alien to the Christian tradition, but in reality is completely integral to it – although sadly lost through certain historical developments. What is needed is a new understanding of Nicene Christology, consistent with that of modern quantum physics, given that quantum mechanics has given scientific validity to ancient paradigms like animism. As the Rosicrucians would say concerning the chemical wedding of spirit and matter, ‘There is no empty space.’

Some Christian theologians have used the term ‘perichoresis’ to find a Christian paradigm with which to engage with quantum physics. In Greek, perichoresis means literally ‘interpretation’ or even ‘to dance around’, from the combination of the words peri (around) and choreo (to move, to dance). The Orthodox Church fathers of the 4th Century used the term to explain the union of the divinity and humanity of Christ, but later fathers would also use the term to develop an understanding of the trinity. The three persons of the Godhead – Father, Son and Holy Spirit – are distinct persons with different functions, but they share the same substance. While each share a unique identity, they all share in the communion of a unified being, dwelling within one another in a cosmic dance.

In his science fiction novel Perelandra, C.S. Lewis beautifully evokes this in describing the interpretation of the Godhead in the cosmic dance of creation. Here, one can find echoes of the quantum physicists’ concept of entanglement, where paired particles that become separated across the universe still maintain a relational connection. In this way, each particle is undermining the concept of ‘locality’.

Thus, non-locality can provide scientific validation of the divine spirit manifesting throughout the universe, in a manner akin to perechoresis being inherent to all life forms. Creation itself is a cosmic dance, in which the Holy Trinity animates all entities individually, while simultaneously unifying all into a greater transcendent synthesis. ‘In him we live, move and have our being.’

This sense of interpretation or entanglement can also be found in the ‘dark ecology’ philosophical paradigm of Timothy Morton, where he uses the word ‘mesh’ to describe this idea of a holistic relationship throughout all physical manifestation. The American poet Robinson Jeffers wrote, in almost kabbalistic ‘Adam Kadmon’ terms, of a coming synthesis of religion with science. He said, ‘The universe is one being, all of its parts are different expressions of the same energy, and they are all in communication with each other, influencing each other, therefore parts of one organic whole.’

Although Jeffers may best be described as a ‘pandeist’ in his cosmology, he nonetheless remains the most challenging and inspirational of ecological poets, reactionary and romantic in his ‘animist’ vision to ‘love the coast opposite humanity’.




Kenarchy is a new theological and political term invented by contemporary Christian philosopher activist Roger Haydon Mitchell, and used in a number of written works. The word ‘kenarchy’ is formed from the Greek words keno (to empty) and arche (power), therefore signifying ‘the emptying out of power’. This is a political and spiritual application of the concept of ‘kenosis’, as developed in the Christian mystical tradition relating to the incarnation of Jesus as manifesting the gift of God’s self emptying love, as described by the Apostle Paul in his Epistle to the Philippians (Chapter 2) as the emptying out of hierarchical or oppressive power.

Mitchell develops this thesis of ‘kenarchism’ against the backdrop of the history of the church or Christendom portraying the conversion of Constantine in the early 4th Century as being ‘the fall’ of the church, where the earlier egalitarian dynamic of the Christian community was subsumed by the ‘sovereignty’ system of empire. This has been replaced by an oppressive church-state fusion that has further devolved through history into the contemporary bank-state fusion of neo-liberal capitalism and extreme individualism. Mitchell comes from an evangelical Pentecostal background similar to that of his contemporary, Noel Moules – a leading advocate of ‘Christian animism’, a paradigm that has much in common with Kenotic spirituality. Moules has a background in the Charismatic movement, although he is much more influenced by the counter cultural tradition of Anabaptism.

While sympathetic to and sharing a unity of spirit with such innovative thinkers, it is the current writer’s contention that this ‘Protestant’ orientation is somewhat mistaken and the paradigm of church history as developed by the Greek Orthodox theologian Father John Romanides provides a better systematic model to discern the ‘fall of the church’ and one not distorted by either a Protestant or Roman Catholic lens. Briefly stated, this is the Eastern Orthodox traditionalist practice of ‘Hesychasm’, understood politically through a penetrating critique of the western church’s embrace of rationalistic philosophical discourse through scholasticism rather than the methodology of divinisation as developed from within the monastic contemplative mystical tradition of the Eastern Orthodox churches.

Coupled with the centralizing tendencies of the papacy in the west, with its medieval corruptions birthing its Protestant counter image, this further gave rise to humanism, secularism and now post-modernity, with all three being implicit within the earlier rationalism of scholasticism, which according to Romanides can actually be traced back historically to the Frankish usurpation of papal power in the 8th Century. Thus, this Franco-Latin tradition dating back to the time of Charlemagne constitutes the fall of the church, a ‘disincarnation’ that continues to entropy today, and which will further dissolve into the chaos of antichrist.

To be fair, Roger Haydon Mitchell does concede that, far from abandoning the ‘imperial’ system itself, God has remained within the Church and the ‘Empire System’ in order to empty it out from the inside. This divine strategy has continued throughout the history of ‘Christendom’, and indeed the west, and is even now coming to an apocalyptic head in modernity – providing we can understand ‘apocalyptic’ as symbolizing a lifting of the veil, rather than disaster or cataclysm, to uncover, disclose, unmask or reveal the ugly and deceiving, deceptive embodiment of power when contrasted with an incarnate ‘counter politics’ of love and Christian discipleship.

(Sadly, though, Mitchell’s theology fuses Biblical kenosis with cultural Marxism.)

Both scholasticism and Calvinism can be traced back to the theology of Roman Catholic ‘saint’ and church father, Augustine. Indeed, the Protestant reformation can itself be seen as nothing more than Augustine’s doctrine of grace overcoming his doctrine of the church. According to Father John Romanides, the great schism of the church in 1054 was not so much between a ‘Byzantine’ church and a ‘Roman’ church, but between the orthodox Romans of both east and west and the Frankish conquerors of the papal throne. The concept of ‘Romanity’ is therefore to be carefully distinguished from papal Romanism.

It was Augustine’s amillennialism that led to a form of politicised millennialism by invoking a form of post-millennialism whereby the ‘kingdom’ was conflated with papal ‘Christendom’. Thus, while papal Romanism is ‘Christianity institutionalised’, its ‘bastard’ offspring and illegitimate child ‘Protestantism’ is ‘Christianity individualised’.

Furthermore, Augustine taught that grace is created, meaning that humanity is incapable of divinisation and thus salvation becomes less relational and more conceived in judicial and legalistic terms, resulting in doctrines such as creation ex vihilo, ‘original sin as inherited penal guilt’, leading to Romanist doctrines like purgatory and limbo, and retributive ‘satisfaction’ or ‘substitutionist’ models of the atonement, coupled with a determinist scheme of ‘double predestination’ that denies the synergy of free will, resulting in a created mode of eternal punishment totally alien to the open, patristic universalism of most early church fathers. The incarnation of Christ would have happened apart from the fall and the doctrine of the ‘filique’ that Romanides suggests is the basis of the western church’s fall into a centralized despotism.

Interestingly, Augustine was an ex-Manichean Gnostic whose dualism of body vs. spirit probably explains the west’s obsession with either sexual licence or extreme Puritanism. This theme can be investigated further in the brilliant contemporary scholarship of orthodox mystic theologian Dr. Nicholas Laos. Please refer to: Methexiology: Philosophical Theology and Theological Philosophy for the Deification of Humanity




‘Hesychasm’ is a tradition of prayer understood as a stillness and quieting of the mind focusing on the breath, seeking transcendent experience of God in a relational dynamic rather than intellectual objectification, and which provides the basis for a fully developed Christian mystical tradition. But this contemplation of God consists of two stages: firstly, a knowledge of nature – a contemplation of the secrets of the glory of God hidden in his creation, and then beyond the immanence of creatures to the transcendent creator, the logos of Christ. The cross being then at the very heart of matter itself, as in contemporary quantum mechanics, the black hole of death and resurrection that recurs in the whole rhythm of the manifest universe and cosmos, transmuting horror into atonement and finding its apotheosis in the at-one-ment of ‘Paschal’ or, as the ancient British Druids would say, “All HEAL.” Nature is thus ‘organized melancholy’, a ‘dark ecology’ of creation being subject to vanity awaiting the manifestation of the sons of God.

Christ is the eccentric centre of the world. The world is already at ‘peace’, but humanity still continues to be the only warring faction, a contradiction at the heart of matter, a contradiction that the organized forces of ‘diabolos’ seek to expand. If Christ is the unity of the fragmented and broken, then the fallen world order and ‘the devil’ represents its division and postulates a false unity as the aping of God in satanic imitation, the lifeless ‘Golem’ of the New World Order.

Nature is red in tooth and claw, which gives the lie to its New Age romanticisation. As William Blake rightly said, “There can be no natural religion.” A naturalistic ethos could only give rise to a form of social Darwinism or ‘survival of the fittest’, essentially a nazi mysticism of nature that, after eugenics, paves the way for ‘trans humanism’, which seeks immortality apart from the grace of God and in an apotheosis of technology. Mary Shelley’s Frankenstein is one of the most penetrating novels of theology ever written, as well as laying the template for the emergence into popular culture of the gothic tradition.

Integral to this pessimistic view of creation as fallen but awaiting transfiguration must be the counterbalancing principle of God’s redeeming creative activity and a rejection of the dualistic doctrine of creation ex nihilo, to be replaced by the affirmation of an ‘iconic’ view of the created order. As expressed by the contemporary process theologian Thomas Jay Oord, ‘God is always creating something new out of what God has created previously in Love.’ This equates to contemporary philosophical paradigms such as ‘panpsychism’, the theory that ‘mind’ exists in some form in all living and non-living things.

Perhaps the best example of an active and participatory movement of gothic ecology would be a feature of the 1920s English counter cultural scene, the kindred of the Kibbo Kift Kin inspired by the visionary, John Hargrave. This was not a Christian movement, despite Hargrave’s Quakerism, owning a spirituality more akin to Native American shamanism and the esoteric current of the Rosicrucians, which Hargrave wished to emulate. The Kibbo Kift Kin were a highly colourful and dynamic counterpart to the more conservative and conformist patriotism of the boy scout movement, which Hargrave had briefly been involved with. The Kibbo Kift developed a unique perspective uniting both the Celtic and Anglo Saxon past with a Futurism much inspired by the Art Deco movement of the 1920s – looking back to look forward, but with feet very much centred in the present. The Kibbo Kift would unite the themes of magical enchantment with scientific enlightenment, believing both were two sides of the same coin – a unity in contradiction that had the potential to birth a new prophetic social order in harmony with creation.

Dismissed as ‘pacifist cranks’ by the British establishment, there is something deeply romantic, pastoral and nomadic about the Kibbo Kift Kin, akin to the subversive prophetic playtime of the holy fools of Russian Orthodox mysticism. They existed decades before the counter culture of the 1960s and the ‘green’ movement. But theirs was a mysticism rooted in authentic indigenous racial culture and tradition, and one that would not sit comfortably with today’s notions of multiculturalism and political correctness – although Hargrave was a committed and consistent anti-fascist.

Despite being skeptical of what he referred to as wishy-washy theosophy, Hargrave believed that mankind’s notion of God was still evolving and that in its primordial Futurist synthesis the word ‘God’ would include everything from the smallest particle ‘to the unthinkable vastness of space believing that all things both organic and inorganic are actually part of the nameless one.’

The kindred of the Kibbo Kift Kin are perhaps the most successful attempt to cultivate a distinctively British ‘dreamtime’ synthesis of science, mysticism, ecology and counter cultural politics to date, an attempt at an esoteric patriotism akin to British organicist Rolf Gardiner’s concept of an ‘inter-locality’ of localism as a template for internationalist renewal. The plurality of nations is the true diversity, for to be different and to retain that difference does not imply superiority, inferiority or power.




Then what is the Answer? – Not to be deluded by dreams.

To know that great civilizations have broken down into violence, and their tyrants come, many times before.

When open violence appears; to avoid it with honour or choose the least ugly faction, these evils are essential.

To keep one’s integrity, be merciful and uncorrupted and not wish for evil, and not be duped by dreams of universal justice or happiness.

These dreams will not be fulfilled.


The Answer, Robinson Jeffers


Robinson Jeffers was a celebrated American poet of the first half of the 20th Century who developed within his poetic discourse the concept of ‘inhumanism’, a more creation-centric reworking and development of the philosophy of Nietzsche. Also inspired by the ‘cultural age’ cyclical theory of Oswald Spengler, Jeffers’ doctrine of ‘inhumanism’ signified a departure from the Christianity of his parental background for a ‘apothatic’ styled contemplation of nature and the cosmos viewed as distinct from the linear historical development of human civilization and its false idol of ‘progress’. If ‘culture’ is the period of a society’s creative output and ‘civilization’ its consolidation marked by material comfort, the next wave of cultural cycles was one of decadence and then collapse.

Thus, Jeffers’ ‘inhumanism’ is a type of ‘dark ecology’ similar to that of the contemporary Timothy Morton, who has developed such a paradigm seeking to go beyond the subject/object discourse of much so-called environmental thinking, and embrace a view of perception that experiences an ‘ecology without nature’ to embrace the divine within creation, instead of a society that would merely sentimentalise nature and objectify it in the very act of seeking to save it.

Jeffers lived a hermit life in a house he built with his own hands, living in silent contemplation of creation. He was vilified in the press for his rejection of America’s involvement in the Second World War, but this should not be viewed in any way as an acceptance of reactionary European Caesarism but rather an innate desire to retreat from a manifestly decadent civilization, which he viewed in Spenglerian terms as being in a state of irreversible decline whether through national socialism, communism or neo-liberal capitalism. His poetry has gone on to inspire the ‘Dark Mountain’ ecological project. His vision of seeking beyond the human, while akin to that of the animist worldview, also echoes ‘the beautiful death’ landscape of dark ecologist philosopher Timothy Morton in bearing a sustained critique of liberal romanticism.

In fact, Jeffers succeeds in portraying a sense of cosmic horror and awe in a way only celebrated writers of gothic fiction can compare with, such as Arthur Machen, H.P. Lovecraft, Clark Ashton Smith and the contemporary Thomas Ligotti. This foreboding sense of acute pessimism can open a deep meditative reflection on his poetry, and gives one great inspiration if only captivated by the sheer cosmic beauty also ever present to behold in creation.

The only other piece of literature that obviously compares to that of Jeffers, as well as providing a source of inspiration, was Thus Spoke Zarathustra by Friedrich Nietzsche (although one could also compare T.S. Elliot’s Four Quartets) in that Jeffers provides an astonishing set of aphorisms that seek to engender an attempt to transcend western nihilism with the artistic creation of a new heroic mentality. Indeed, many of the central themes found in the philosophy of Nietzsche in respect to concepts such as slave mentality, the will to power and the central tenet akin to Jeffers’ ‘inhumanism’ that ‘man is something that should be overcome’. This concept is very much misunderstood by the title Superman, being much more akin to the theme of self-transcendence and self-mastery found in monastic traditions.

It is possible that Jeffers had some sympathy for Nietzsche’s doctrine of the ‘eternal recurrence’ over and against that of the orthodox belief in bodily resurrection or eastern beliefs in rebirth or reincarnation. Eternal recurrence has some speculative scientific validity given the latest paradigms put forward by a host of quantum physicists, and in particular the highly engaging writings of Anthony Peake who believes a synthesis of eternal recurrence with quantum theory can provide the basis for a grand unified theory of all paranormal and spiritual phenomena.

For Jeffers, ‘science’ was of central importance to the artist and to the thinker, and constituted an essential backdrop to his contemplation of civilization and the creation that both preceded and would endure beyond it. In this sense, if ‘inhumanism’ is atheistic, it is as Simone Weil once famously said that there are some forms of atheism that act as a purification of one’s notions of God, much akin to the ‘apothatic’ tradition of eastern Orthodox mysticism and some forms of Buddhism. As Meister Eckhart famously prayed, ‘God rid me of God.’


After the Collapse of our Civilization there must be one of two things: either the whole of it will perish like the ancient civilizations or it will adapt itself to a decentralized world. It rests with us, not to break up the Centralization (for it automatically goes on increasing like a Snowball until the Catastrophe comes) but to prepare for the future.


Gravity and Grace, Simone Weil


Concerning Robinson Jeffers’ concept of cycles in history, there is also a similar paradigm of history to be found in the prophetic Book of Daniel in relation to Nebuchadnezzor’s vision of the state comprised of four elements (Daniel 2, 31-35) and the theory of civilizational collapse in the ‘involution’ model of traditionalist philosopher Julius Evolia. In Daniel’s vision, the image of man has a head made of gold, breast and arms of silver, belly and thighs of brass, and legs of iron, but his feet are partly made of iron and partly made of clay, a weakness visited by the judgement of a stone ‘cut without hands’ that hits the image at this tender spot and sends it crashing to the ground.

In the Evolian scheme, each of these four elements comprises four cycles or four castes. In the first ‘golden’ period or epoch, civilization is marked by the concept of a divine royalty or monarchy, and society has a sacred and spiritual foundation and ethos, with a strong sense of family, but through involution this more evolved state devolves into the second epoch of silver, defined by the rise of monarchs being merely military leaders or warriors seeking absolute but only temporal power within a society defined by authoritarianism.

This ‘warrior’ epoch then further devolves into the age or epoch of the ‘merchants’, symbolized by the element of bronze signifying a state where a king may reign but he does not rule being replaced by the rise of capitalistic oligarchies and bourgeois conformism and conventionality. In the fourth and final stage, symbolized by iron, there is a further fall or involution into the age/epoch of the ‘workers’, mass man and popular democracy. In the Evolian cyclical scheme of history, this is the most critical end point where even the traditional family unit breaks down into the hedonistic cult of the atomised individual, the apocalyptic age akin to the Hindu concept of ‘Kali Yuga’. In the Old Testament, prophet Daniel’s vision of this age further evolves into an ‘end time’ consummation of the world system being driven by clay mixed with iron, as in W.B. Yeats’ celebrated poem The Second Coming where he writes, ‘The Centre cannot hold and mere anarchy is loosed upon the world’, ‘and what rough beast slouches towards Bethlehem waiting to be born?’ Whether one embraces ‘end time’ paradigms or ‘New Age’ conceptions of earth changes or leaps of consciousness, surely these two could rather be just two sides of the same coin? The prophet Isaiah spoke of ‘the strength of the sun being increased sevenfold.’ This is surely related to the much-contested topic of ‘global warming’ or ‘climate change’, this being largely driven by solar flares affecting the earth’s atmosphere.


Keep clear of the dupes that talk democracy

And the dogs that talk revolution,

Drunk with talk, liars and believers…

Long live freedom and damn the ideologies.


Robinson Jeffers


In protesting against certain injustices, whether these be political, economic or environmental, many groups and individuals merely further create separation and manifest in themselves and others duality and conflict. The quantum theory of non-locality would suggest that, rather than seeing distinct and separate objects in space and time, our so-called enemies are intimately connected to us and we should, if we are to have ‘enemies’, choose them well as they will define us. Whatever we may think of Tony Blair as a traitor to the British people, as a neo-liberal corporatist destroyer of the Labour Party, a satanic agent of the European Union and a USA-inspired war criminal, if he inhabits a holographic universe where each ‘part’ of the universal hologram actually contains the information of every other part of the universe, and even atoms partake of consciousness akin to a celestial pan-psychicism, then we – like Tony Blair of a fallen perception – contain the consciousness of each and every one of us.

As dark ecologist Timothy Morton has said, it is as if ‘our own gaze may be the evil that we see’. In the sense of a shamanic descent to the underworld, Tony Blair is then merely a mirror that the universal mind is holding up to show us our own reflection and spiritual state.

But as Robinson Jeffers would say, the sun will rise tomorrow so where is the disharmony? If there is a creator spirit, is not he, she or they above duality? William Blake proclaimed that humanity was imprisoned in caves of flesh that were windowed by the senses, but all that is called for is a spiritual awakening within to release an inner dynamic of creative freedom. ‘If the doors of perception were cleansed everything would appear as it truly is…infinite.’

The old Saxon word wyrd, from which we derive the word ‘weird’, can carry an association of fate or destiny, or a form of divine magical providence akin to the Jungian concept of synchronicity. It can also carry associations of weaving a web, of correspondences within a network of relational beings in a sustained eco-system. This web of wyrd passes through all space and time, past, present and future, like three sisters. We are all contained within its embrace and enmeshed within its green threads. As Nietzsche once famously said, ‘You have to have chaos in one self to give birth to a dancing star.’




Psychogeography is a predominantly literary tradition of travel writing but one that is infused with a psychic and spiritual vision questing, a surrealist tradition of urban exploration. An imaginative and politically subversive practice of wandering impregnated by occult excavations of the past and how these haunt the present and may further influence the future, as if caught in a dark web of cultural contamination wherein one seeks deliverance through the composition of a state of consciousness that can be transposed upon the usually alienating labyrinth of the modern industrial landscape. Thus, psychogeography acts as a type of gothic travel agency for the solitary stroller, the shaman of the industrial estate and the wilderness of the dehumanised, soulless new town where all roads lead, instead of Rome, to the shopping mall.

In ‘Catholic’ England, the idea of pilgrimage was common but is now completely secularised by the transition of ‘holy days’ in the church’s liturgical calendar to one of consumerist ‘holidays’. Is it not time to ‘rewild’ the ancient pathways and once again rekindle the fires of ancestral memory? Charles Williams, as member of the influential Oxford group known as ‘The Inklings’, which comprised none other than J.R.R. Tolkien, C.S. Lewis and Owen Barfield, developed the vision of such a template by his image of an archetypal Christian Europe based in Byzantium, the capital of the orthodox imperium of Romanity, wherein William’s vision personifies ‘Brisen’, the sister of the Arthurian magician Merlin. Her body is viewed as comprising a great symbolic pattern when viewed over a map of Europe.

This Christian and Druidic mystical form of sacred geometry perceives the isles of Britain, or rather ‘Logres’, to have a special role and destiny in that Camelot and the whole of the British Isles comprise the head of Brisen, and thus are the mouth, head and eyes of a prophetic Byzantium, with Jerusalem comprising the navel of Brisen, her womb being where the messiah was born. Rome is situated within her hands, symbolising the principle of organization that extends to the Seat of York in the British Isles from which Constantine the Great became the Emperor of the Empire in the early 4th Century, her heart corresponds to the mystic quest for the Holy Grail, while her breasts denoted by Paris comprise the concepts of free inquiry relating to the milk of knowledge as channelled through the medieval university tradition of learning.

Thus, Williams develops a highly imaginative psychogeographic mind mapping for the revival and renewal of a prophetic vision of a Christian earth spirit, where lines of pilgrimage and correspondence activate spiritual centres throughout a feminised union of both pagan and Hebraic sites of historic importance. With the coming collapse of industrial civilization, will not the ancient practice of pilgrimage to sacred shrines, holy wells and points of healing power once again rekindle their mystical charm?

As Augustine said, ‘True Christianity is paganism perfected.’ And as God had more than one Old Testament, the Greek and pagan pre-Christian mythos had never been actualised in linear history – being always perceived as cyclical. Christianity was thus as C.S. Lewis observed, ‘The myth that really happened.’ Indeed, Jungian concepts of the collective unconscious and the perennial mono-mythic structure to the pre-Christian mystery religions may have been planted in the original seventy human national tribes descended from the three sons of Noah. This concept of a kind of natural revelation being spread all through humanity may have its roots in the Genesis account of the Fall, where it says in Genesis 3.15 that the seed of the woman (Eve) would bruise the heel of the serpent, i.e. death would be overcome by way of the death and resurrection of the Christ Jesus.

This particular verse is sometimes entitled the ‘proto-evangeli’, in that it is the very first ‘gospel’ preached in any scripture and may thus constitute the source for the pre-Christian saviour-god mythos, ‘born of a virgin’. In time, Eve would have become the source for the universal Mother Goddess with son Icon, and this prophecy or proto-envangeli would, over the course of time, been progressively mythologized and corrupted by the Tower of Babel and its dictator, Nimrod.

In addition, there is a whole interpretive tradition of mythological exegesis called ‘Euhemerism’ that contends that the mythological gods of old were in fact literal historical characters, kings, emperors and heroes whose lives were later deified. So this would mean that there was a literal Egyptian Osiris and Greek Zeus, who may have been Biblical figures that were later paganised: i.e. Osiris and Zeus were both composites of a son of Ham listed in Genesis 10 verse 5 whose life was interpreted within the particular social, cultural and mythos of that time, and then dispersed via the Tower of Babel.

It is also more than likely that Cain was the founder of Sumerian civilization, taking with him the knowledge of his parents Adam and Eve concerning the original creation and fall, which then became a source for the ancient Sumerian and Babylonian texts that bear such a striking resemblance to the Genesis account, although the Genesis account came much later.

The perennial philosophy was obviously zodiacal in nature – and along with the sun itself, this astrological typology provided a prophetic prototype of the ‘Gospel in the Stars’ that would have influenced the subsequent mythos of all nations on earth, and revealed a basic universal gnosis that again would lay the foundation and inspiration for the pre-Christian ‘saviour’ cults. In this sense, the time has come for the emergence of a Biblical paradigm of astrotheology.




Hauntology is a new musical paradigm that seeks to revive lost memory through a format of ‘memoradelia’, a concept created, invented and developed by music and art critics, along with journalists such as Simon Reynolds, amongst others, who originally borrowed the term from the Marxist philosopher Jacques Derrida who used the term in his book Spectres of Marx. The book uses the concept of ‘the ghost’, a form of consciousness that is neither being nor non-being – both a presence that haunts and an absence, simultaneously. So the word ‘hauntology’ is a combination of ‘ontology’ (ground of being) with being ‘haunted’, and Derrida used the term to suggest that despite the triumph of neo-liberal capitalism, the ghost of Marx literally still haunted western global hegemony.

In the world of British contemporary art, music and academia, there was a sustained debate over the persistence of ‘retro’ movements within music, art and fashion, including retro-fusions of merging different styles together like a form of popular syncretism. Within this British movement, music took on a ‘haunted’ dimension, the ‘sonic paranormal’ where with the use of the classic ‘sample’, images, taped and filmed recordings from the past, the cultural British landscape, particularly of the working classes, was archived, embraced and transmuted through minimalist experimentation akin to the whole genre of ‘outsider art’. In animist terms, this is almost a form of ‘ancestor worship’ or ‘memory work’ as alchemical magical process.

In the brilliant social commentary by the outstanding scholar of popular counter-cultural musical forms, Retromania by Simon Reynolds, he writes of the classic 1972 television play by Nigel Kneale, The Stone Tape, in which the central theme depicts a building where the walls act as transmitters in recording traumatic events that have happened there, and replay them in the minds of receptive and sensitive investigators.

In cultural and mythological terms, hauntology could potentially provide the basis for British entry into a consciousness similar to the ‘dreamtime’ for, as Blake said, ‘The daughters of memory shall become the daughters of inspiration and the ruins of time build mansions in eternity.’ In hauntology, we can discern the seeds for an active engagement with a ‘green hermeticism’ or geomancy birthed in the matrix of the indigenous mystical logres.

The Protestant rejection of prayers for the dead only induced a process of secularisation that has resulted in the commodification of All Souls Day as ‘Halloween’. It must be no accident that in Britain, the legacy of the Protestant reformation has resulted in an incredible amount of stories about ‘ghosts’ being referred to at particular sites of paranormal activity, possibly as a result of many ‘souls’ no longer being prayed for by the living.

‘Geomancy’ has been defined as the science of constructing human habitation and activities in harmony with both the visible and invisible world around us, and acts as a prophetic counterpart to the paradigm of cultural hauntology. In geomancy, the world is very much a spiritual continuum in which nature and the supernatural, both the realms of the conscious and unconscious, are linked in a sacramental union of integralism, intimately linked with the soil and the cycles of the seasons, the religious calendar charting liturgical time and the act of pilgrimage to ancient shrines, holy wells and the veneration of saintly relics that speak of the fusion of matter with spirit in resurrection.

In keeping with concepts of universal harmony and balance, geomancy not only embraces the natural order but also material architecture which, when properly designed along the lines inherent in the ancient discipline of sacred geometry, harmonizes human habitation with the energies of the earth, the elements and cosmic correspondences from within God’s universal creation. ‘As above, so below – or on Earth as in Heaven.’

We see this tradition of sacred geometry coupled with geomancy in the mysteries of Chartres Cathedral. In his book The Mystery of the Cathedrals, Fulcanelli writes of the Cyclic Cross of Hendaye and the four great ages of the world. In Fulcanelli, these four ages are symbolized by four sovereigns: Alexander the Great, Augustus, Charlemagne and Louis XIV. The first three were emperors, the fourth was only a king, the sun king indicating the decline of the star and the beginning of dusk, the forerunner of the long cyclic night preceding the Biblical abomination of desolation. Indeed, Louis XIV heralded firstly the age of monarchical absolutism, which saw the rise of Peter the Great, Friedrich the Great and Catherine the Great, but which in trampling upon the common people became the inspiration for the bloody French Revolution, a degeneration that continues to this day. As Louis XIV actually said, ‘After me – the deluge.’

Thus started the epoch of judgement, which will finally result in the unveiling of John’s vision on the Isle of Patmos. This explains the significance of the inscription INRI above Christ on the Cross, which esoterically reads ‘By fire nature is renewed made whole.’




“Sometimes it is reported that I am on the right when I am on the left…sometimes left when I am on the right.”


Jules Verne, the famous science fiction writer and esotericist, has been described as to his political leanings by the term ‘conservative anarchist’. Very much rejecting the materialist and reductionist ethos of Marxism and being an active Freemason and Rosicrucian, one can detect in Verne’s writings an attempt to articulate a personal synthesis of magic realism with metaphysical idealism symbolized by the fusion of aristocratic principles with a ‘Catholic’ personal anarchism. His central fictional character of Captain Nemo, in the novel Twenty Thousand Leagues Under the Sea, is seen unveiling a black flag, the historical banner of anarchism, at the South Pole, featuring the letter ‘N’ at its centre. In his short story The Survivors of the Jonathan, Verne develops his concept of the ‘Anarch’ in another fictional character Kaw-Djer, a former prince who gave up a highly privileged life to live on a remote island that, when visited by the survivors of a shipwreck, seek out Kaw-Djer to advise them on how to survive without the external trappings of governmental law and order.

Further on in his life, in The Mysterious Island, Captain Nemo finds his refuge evocative of a place of new beginnings after a cataclysmic downfall of civilization, in a manner akin to the British naturalist and contemplative Richard Jeffries’ novel After London or Wild England. This suggests a bold endeavour to create an all-encompassing paradigm of the mystical, esoteric, societal and scientific.

Despite Verne’s freemasonry, he would end his life uttering the words “God and country,” so perhaps his attempt to combine and fuse the realism of the conservative with the idealism of the anarchist was closer philosophically to the mystical anarchism of the Russian symbolist movement, as developed by figures such as Georgii Chulkov and Viacheslav Ivanov, perhaps the nearest attempt to create a successful synthesis of Nietzscheism with eastern orthodoxy.

As we move into the era of the ‘apocalypse’ (to unveil), which chief apologist for the antichrist spirit – the little known Count Richard Nicolaus Coudenhove Kalergi (1894-1972) – has termed ‘Pan Europa’, by the socially engineered application of his occult styled doctrine of ‘practical idealism’, we will need new signposts on the way to the creation of new agorist styled catacomb-like existences, which would be akin to the earlier Christians who evaded the despotic Roman authorities of the old world order. We should facilitate ‘autonomous free zones’ made permanent to provide a safe refuge, and ‘ark’ of salvation from the nightmare reality and pathologically inverted altruism of the one-worldist, new Tower of Babel, the government of antichrist. Even ‘Christian Zionism’, preoccupied as it is with Biblical prophecy, has roots in spiritual deception and falsehood, and like Isaac blindly blesses the wrong son and like Isaac thinks Esau is Jacob.

It was Kalergi who developed a doctrine akin to a form of occultist styled socially engineered multiculturalism, or what some refer to as ‘pathological altruism’. This is a form of ‘weaponised immigration’, whereby Kalergi states that ‘The man of the distant future will be hybrid.’ He adds, ‘The Eurasian-Negroid race tomorrow, outwardly similar to the ancient Egyptian, will replace the diversity of peoples with a diversity of personalities.’ The political manifestation for this will be the Masonic implementation of the EU project for the realization of a United States of Europe, as outlined in the book The Occult Origins of the European Union by Toyne Newton.

This has become fused with the urge for the restoration of the Islamic caliphate in Turkey, as suggested by the Jewish historian Bat Ye Or in her books, Eurabria – The Euro-Arab Axis and Globalisation and the Coming Caliphate, essentially laying the template for the coming of the false theocracy of ‘Judeo-Chrislam’ as prophesised by the American evangelist preacher Tony Bennett, who foresees the emergence of a syncretistic one-world religion comprising Judaism, Christianity and Islam during the years 2021-2023.

What is the vision that can counter that of the apostate New World Order? The Russian orthodox religious philosopher Dmitris Merezhkovsky writes:

‘Tolstoy proclaims anarchy – Dostoevsky theocracy. Tolstoy rejects the state as an ungodly human. Dostoevsky affirms the church as the kingdom of Godmanhood. But anarchy without theocracy, rejection without affirmation remains either an ineffectual abstraction, as happened with Tolstoy, or leads to the ultimate destruction of any social order, senseless destruction and chaos, as can easily happen with some of the extreme leaders of the Russian revolution. But theocracy without anarchy, affirmation without rejection, also either remains an ineffectual abstraction, or leads to the most hopeless of all reactions, to the return of the orthodox autocracy as happened with Dostoevsky. Tolstoy’s rejection must be united with Dostoevsky’s affirmation, so that the collision of these two clouds will spark the first lightning of the ultimate religious Consciousness, the ultimate revolutionary act!

‘Revolution without religion or religion without revolution, freedom without God or God without freedom – we have to unite our God with our freedom, uncover the single God in both movements, the idea of the church as the kingdom of God on Earth.

‘When these two movements flow into one, the autocratic Tsardom into the universal church of the one Archpriest and the universal Tsardom of the one Tsar-Christ. Together the chosen will say “Thy kingdom come.”’


Wayne John Sturgeon








The fringe theory of ‘pre-Adamicism’ could help explain the UFO phenomenon (Unidentified Flying Objects). Briefly stated, the Biblical theory of pre-Adamicism postulates that there was a pre-Adamic race of human beings before the Biblical Adam and Eve, who had bodies and souls but did not have the ‘spirit’ that God breathed into Adamic humanity.

It could therefore be possible that this pre-Adamic civilization has survived into contemporary times and could therefore be, in terms of technology, just in front of the technological sophistication of Adamic humanity, which overwhelmingly comprises the inhabited Earth. The well-known ufologist and one-time employee of the British Ministry of Defence, Nick Pope, has suggested that – based on the evidence – the technology of UFO phenomena, while appearing considerably advanced, is at times still only decades ahead of humanity’s. This observation can be backed up by the fact that in earlier times, the witnesses to alleged UFO phenomena described seeing, not saucer-shaped objects but rather, ‘airships’.

The now sadly deceased UFO researcher Mac Tonnies, in his brilliant short book Crypto-terrestrials – A Meditation on Indigenous Humanoids and the Aliens Among Us, is perhaps one of the first ufologists to suggest a ‘this earthly’ rather than ‘extraterrestrial’ hypothesis for the origins of the UFO phenomenon. Starting with the premise that ‘UFOs usually behave in a manner consistent with only moderately advanced technology’, if not inter-dimensional forms of manifestation, he builds up a convincing hypothesis that the so-called ‘aliens’, rather than being ‘beings’ from other stars, could actually be a race that existed on the Earth some time before the first humans appeared.

Unfortunately, Mac Tonnies was not apparently aware of the Biblical foundations for such a view to be propagated. Nevertheless, he has made a vital but sadly underestimated contribution to the field of ufology that deserves serious consideration and investigation. He further develops the theme that the intelligence behind UFOs has effectively camouflaged itself into the given cultural paradigm by using the extraterrestrial hypothesis as a mask to screen its intentions.

Given that pre-Adamic peoples appeared to have bodies and souls but had no ‘spirit’, this could actually explain why UFO abductions, which talk about alien hybrids bred from the occupants of UFOs and human victims, may be attempts by the pre-Adamic race to acquire a form of ‘spirit’, which they see as being the unique property of Adamic human beings.

Tonnies hints at this when he writes that alien occupants appear to be ‘collectively lacking what we commonly term “spirit”. He further elaborates that this preoccupation with the reproduction of humans appears to suggest that ‘the “indigenous aliens” are imperilled by a malady that has gone uncured throughout the eons we have co-existed.’ The pre-Adamites are therefore seeking to perpetuate themselves by infusing their gene pool with human DNA, perhaps to acquire the capacity for spirit. Tonnies further speculates that the UFO/alien phenomenon may be operating within the context of a symbiotic relationship, which is disguising itself as extraterrestrial so as not to alarm us, and may be a model of arcane mythological warning when understood shamanically. He also suggests that if the occupants of UFOs are not in fact some kind of ‘biological robot’, they might actually be ‘thought forms’ generated by the Earth itself as a means of communication (as in the case of crop circle formations?) and that UFO manifestations only seem ‘to occur when witnessed’, implying that certain aspects of the phenomenon are completely dependant on our observation and participation.

One much celebrated writer of cosmic horror, H.P. Lovecraft, once wrote: ‘All of my stories unconnected as they may be, are based on the fundamental lore or legend that this world was inhabited at one time by other races who, in practising black magic, lost their foothold and were expelled, yet live on outside ever ready to take possession of this Earth again.’

Indeed, Lovecraft’s whole paradigm of what has been termed the ‘Cthulhu Mythos’, inspired by the author’s dreams and psychical imaginings, can be interpreted as a kind of primal vision of archaic myth given his outward acceptance of a mechanistic reductionist universe. However, he had a profound inward acceptance of an alternative multiverse, of which he was possibly the unconscious ‘medium’ in his writings of cosmic Gothicism. As William Blake once perceived, ‘Everything possible to be believed is an image of truth.’

Gurdjieff, the famous Greek Armenian esotericist, spoke of humanity ‘being food for the moon’ and of the existence of an organ that had been implanted in humanity by cosmic beings to prevent spiritual discernment and advancement called the ‘kundelbuffer’. Perhaps this is an allusion to the theme of alien implants? Others have suggested a reference to the shutting down of the ‘kundalini’, a Sanskrit term associated with the image of a coiled serpent and a universal life force said to inhabit the human body through various energy centres.

Lovecraft’s cosmology endures today in occult systems concerning the Age of Horus and Matt, along with the inverted Qabalah called the Qlippoth. In the writings of Kenneth Grant, a follower of occultist Aleister Crowley, it is said that a gateway to demonic forces has been unleashed with the advent of the nuclear detonations at Nagasaki and Hiroshima, plus the activities of the Manhattan Project. Kenneth Grant suggests that the mass waves of UFO sightings that began historically in 1947 were a direct result of the first atomic explosions in 1945, a view that is given further corroboration in the work of respected British ufologist Nick Redfern (please refer to Final Events, The Secret Government Group on Demonic UFOs and the Afterlife).

Could this manifestation of nuclear explosions causing rips in space-time and dissolving a gateway to another cosmic dimension be another aspect of the cryptoterrestrial paradigm? Could these beings have been in some kind of contact with H.P. Lovecraft? Many of his stories did actually originate in nightmares that were painfully vivid. Could the Lovecraftian ‘Cthulhu Mythos’ be the psychic trappings of an unconscious medium for cryptoterrestrial influences and communications?


Aghast the children of men

Stood on the infinite earth and saw the visions in the air

But many stood silent,

And busied in their families,

And many said, we see no visions in the darksom air.

Measure the course of the sulphur orb

That lights the darksom day,

“Set stations on this breeding earth and let us

Buy and sell.”


Mighty was the Draught of Voidness to draw existence in.


William Blake,

Vale of the Four Zoas


With the advent of quantum mechanics, string theory, dark matter, dark energy and non-locality, we may even find our immediate universe stranger still. Another very recent development within this ‘high strangeness’ has been the active and polemical resurgence of the ‘flat earth’ theory. The writer of the current article is emphatically not going to argue one way or another for this contentious scientific paradigm, but will rather seek a possible synthesis. It is highly apparent that ancient Hebraic scriptures of the Old Testament account of creation in The Book of Genesis do presuppose an essentially flat earth cosmology, a paradigm one also finds in the Hindu and early Buddhist creational accounts, plus Norse mythologies of the world tree, Shamanic accounts, plus the Koran and extra Biblical material like the highly influential Book of Enoch.

One apparent model of reconciliation between the geocentric and heliocentric models of the universe is the following quotation from the ‘New Age’ Project Camelot, as reported by Kerry Cassidy.

“The flat earth people are seeing things in a hyper dimensional (before collapsing the wave) mode. They are seeing a planet as a ‘plane net’. From the point of view that reduces everything out of the hologram view into a sort of continuum of unlimited horizons viewed condensed, as in down to the thought of source vs. the multi-dimensional aspects which allow you and I to navigate and go deeper into the Quantum moment for the purpose of experiencing the whole.

“It is similar to the way we view time – we can see time as linear when it is actually simultaneous. In reality time is an illusion. All things happen simultaneously. Well if space is viewed the same way you could in essence say there is no space, space is an illusion or hologram. Everything is at the same time infinite and infinitesimal and can be reduced to a single point or zero point simultaneity.

“Quantum physics has shown us that the atom can appear as a particle (matter) or a wave (energy) and display characteristics of both simultaneously. The wave is all possibility until it ‘collapses’ (due to our observation and intent) into particle and solidifies. The flat earth people are looking at the ‘wave’ aspect of the atom rather than the ‘particle’ aspect. The earth is flat on an unlimited plane until it ‘collapses’ into particle form and becomes a sphere.”