As Anzac Day dawns in 2026, the situation in the Western World is exceptionally dire. Our fertility rates have collapsed, and our economies are following them. Populations are in total despair. But, despite the immanent disaster, the ruling classes of the West appear to have no idea about either the suffering their people are in or what to do about it.
It’s time to make good on the promise of Gallipoli.
When the British Empire attacked the Ottoman Empire in World War One, Australia and New Zealand went with it. The reasoning back then was that we were British, and therefore wherever the motherland went we had to go as well. Across all the theatres of World War I we lost over 66,000 killed in action, from a population of just over six million.
While our boys died at Gallipoli, British commanders remained aloof. Some legends have it they relaxed drinking tea while the combat was raging. It was soon apparent to the Anzacs that their lives were worth very little to their overlords. The sentiment naturally arose that we would be better off in charge of ourselves.
What we learned at Anzac Cove, in theory, was that we ought to be making our own decisions instead of blindly following orders from the other side of the world. This learning was the beginning of our ethnogenesis. Thus it was at Anzac Cove that we started to transform into the Anzac nation. This was the Promise of Gallipoli: that we would one day become an independent and free people.
These theoretical learnings were sort of put into practice. During World War II, John Curtin chose to defend Australia with Australian troops instead of defending Britain. New Zealand, unfortunately, broke ranks with Australia and sent troops to defend Britain instead. But the thought was established: Anzac troops ought to defend Anzac territory as a first priority. We ought to put ourselves before Britain or anyone else.
After World War II, Europe and America opened themselves up to the madness of replacement migration. That could have been the cue for Anzac civilisation to plot a different course, like Eastern Europe did. Today, Poland has a larger economy than Australia, and they did it without mass immigration of Third World cheap labour and the resulting crime and misery. We could have done the same.
We still can. Only our will prevents us from doing so. We can take a cue from Eastern Europe – and from other places – and take a path away from Anglo-American neoliberalism and its attendant social chaos. It’s time for us to stand up, as an independent people, and to think for ourselves, and to blaze our own trail into the future.
For instance, we could say to ourselves, as Anzac Civilisation, that there shall be no more mass immigration of cheap labour to the Anzac Empire. Let America, Europe and Britain import all the cheap labour if that is what they wish to do. We don’t need to follow them. We never imported slaves like America did, so why not double down on the tradition of doing our own labour, and refuse to import Third Worlders?
Why not go even further, and get rid of globalist neoliberal immigration policy full stop? We could open immigration up to culturally compatible people if we wanted. We could even make an effort to only attract the high-IQ white people that once made the West great, and who still exist in large numbers, neutered by insane politics. Once we achieve psychological independence, we can do anything!
If the European and North American parts of Western Civilisation are to collapse into ethnic-based civil war, as several professors of conflict studies suggest they will, Anzac civilisation needs to stop thinking of ourselves as merely the juniormost partner in the Western coalition.
We will always be part of Western Civilisation. But, as the Romans once looked at the Greeks and saw a great people weakened by age and degeneracy, we Anzacs now look at Europe and America and see great peoples weakened by age and degeneracy. As the Romans surpassed the Greeks, so too will we surpass Europe and America. We just need to cut ourselves loose.
The Promise of Gallipoli is that we Anzacs are not bound by cultural links to the rest of the Western World. Those links exist and we are pleased for them, but they do not bind us. We are not forced to accept a miserable fate merely because the British decided that it would be that way. We can think for ourselves! We can rise up as one Anzac nation!
That which Alan Watts called the Fully Automatic Model of the Universe has prevailed. As such, the common narrative is that the Universe came into being for no reason. It has no creator, and is fundamentally just blind energy, operating without purpose. This is the general ontological attitude of the world’s ruling classes, and of its scientific, academic, military, cultural and media elite.
Following as part of this model is the assumption that consciousness evolved, much like eyes evolved because vision was advantageous, and legs evolved because locomotion was advantageous. Therefore, there is nothing special about consciousness or any great mystery to it. It’s just another biological phenomenon, like digestion or excretion.
Despite the lowly position assigned to consciousness, it remains desperately hard to define, measure or explain. The question ‘What scientific instrument detects or measures consciousness?’ gets blank looks. A thermometer measures heat, an altimeter measures altitude. But there are no psychometers. More dedicated materialists will say “an fMRI scanner” and can even expound at length the brain structures believed to be associated with consciousness. But potential associations are as close as they can get to a meaningful explanation.
Physicist and Nobel Prize winner Werner Heisenberg once said “The first sip from the glass of the natural sciences will turn you into an atheist, but, at the bottom of the glass, God is waiting for you.” Many who have studied a natural science deeply will appreciate this comment. Studying the natural sciences works as a kind of Diotima’s Ladder, in which one initially becomes fascinated by particular aspects of reality, only to appreciate ever-more general aspects as one’s knowledge and experience deepens. But what is the final rung of that ladder? What is the most general possible element of reality?
Certainly not atoms, or even subatomic particles. As Heisenberg said: “The atoms or elementary particles themselves are not real; they form a world of potentialities or possibilities rather than one of things or facts.”
The idea that atoms or elementary particles are not actually real is one that few would take seriously. Many normal people would suspect such an assertion is a sign of mental illness, a detachment from reality. Hard to detect, sure. But not real?
Erwin Schroedinger, who also won a Nobel Prize in Physics, had no time for the theory that consciousness is secondary to the material world. He wrote “Consciousness cannot be accounted for in physical terms. For consciousness is absolutely fundamental. It cannot be accounted for in terms of anything else.”
Max Planck, yet another Nobel Prize-winning physicist, also supported this belief. He said “I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.”
What does it mean that all of these great physicists believed consciousness was primary to matter? The common wisdom seems to be that these men, great though they may have been in other ways, were deluded in this regard. Maybe they drank too deeply from the glass of Nature, and went a bit mad. Maybe some lingering religious superstitions corrupted their judgment.
An alternative explanation is that these men were correct, and the reason we don’t understand them is that we’ve regressed from their level. Eternal progress is not a fact: the population of Rome collapsed 95% in the two centuries after Theodosius. It may be that the insights of the early modern physicists represent an intellectual peak, from which we have fallen into a stage of comparative ignorance.
Most people with an interest in consciousness know about the “double slit experiment”. They know that one interpretation of this experiment is that the physical world doesn’t actually exist unless it’s observed by consciousness, an interpretation that accords fully with the assertions of Heisenberg, Schroedinger and Planck that consciousness is primary to matter.
Most of these people don’t know that the other sciences likewise suggest that consciousness is primary.
The materialist edifice is built on several assumptions. One of them – as mentioned above – is that consciousness evolved. Evolution, of course, is the process by which living organisms adapt over time to meet challenges of survival and reproduction. The common assumption is that consciousness evolved, somehow, to provide a survival or reproductive advantage. But anyone who has researched the evolution of consciousness has found there is very little agreement on when consciousness arose in the evolutionary record. This is because materialists don’t agree on which brain structures give rise to consciousness.
The fact that there is widespread disagreement on when consciousness arose in the evolutionary record is related to the fact that no-one can detect or measure consciousness with a scientific instrument. If detection of consciousness with a scientific instrument were possible, there would presumably exist some evolutionary boundary after which consciousness could be detected, and before which it could not be. Then we could say that the brain structures that evolved around this time were key to the mystery.
If consciousness could be detected, for example, in the brains of humans but not those of other apes, then we could surmise that consciousness evolved in the last 5-7 million years, after the last common ancestor of both today’s humans and other apes. If apes were conscious but Old World monkeys not, then it would have evolved in the last 25-30 million years. If Old World monkeys were conscious but New World monkeys not, then the last 40-50 million years. And so on down the phylogenetic tree.
Consciousness cannot be detected by scientific instruments, however, but is rather sensed by intuition.
There appears to be a spectrum, ranging from solipsism to panpsychicism, such that a person’s position on the spectrum reflects how much of the physical world they intuit to be conscious. The solipsist only reckons themselves to be conscious. A slightly less narcissistic form of ethnosupremacist only considers his race or ethnic group conscious. Many people only consider humans conscious, and this was a common belief in the West during the Middle Ages, and is a common belief in the Third World today. Most First World citizens consider mammals and usually reptiles to be conscious, maybe amphibians, maybe fish, maybe insects. Certain spiritual types consider trees, mountains, rivers etc. conscious. And the panpsychicist, as their name suggests, considers basically everything to be conscious.
Almost everyone’s position on this spectrum appears arbitrary to the outside. Perhaps there is a connection between a person’s level of narcissism and their position on the spectrum, such that the more narcissistic one is, the less consciousness one recognises outside of oneself. But very few people have any logic or reason backing up their position. It’s just feels, and usually conditioned ones.
Most tellingly, no-one can offer any reason beyond loose conjecture as to why evolution would give rise to consciousness. The reasons typically given for the evolution of consciousness are almost as varied as evolution itself.
Back when it was mostly believed that only humans were conscious, it was also mostly believed that consciousness evolved because of some quality specific to humans, such as tool use or language. For many people, it seemed intuitively true that the complex thought associated with tool use or language was also associated with consciousness somehow.
Recent decades have shown that not only were the hominoid precursors to homo sapiens tool users (most famously homo habilis), but so are similar extant creatures, such as chimpanzees, and even more distant creatures, such as elephants, dolphins and corvids. That cats and dogs can communicate through body language is well-known, but forms of language have been found in much simpler forms of life: a paper in Plant Signaling And Behavior found “electric signals were reliably transmitted from one plant to another via fungal pathways.” None of the reasons given for the evolution of consciousness withstand examination.
The glib assumption appears to be: the more complicated the sensory processing apparatus, the more consciousness. Certainly the contents of consciousness are different. No-one doubts that what it is like to be a bat is different from what it is like to be a human being. But that doesn’t mean that the consciousness perceiving life as a bat is any different to the consciousness perceiving life as a human. Indeed, Schroedinger said “consciousness is a singularity phasing through all minds.” Apart from its contents, nothing differentiates one fragment of consciousness from the next.
In practice, consciousness is much like pregnancy, in the sense that one can’t really be partway there. In the same way that a female is either pregnant or not, a creature is either experiencing subjectively or it isn’t.
In any case, the difficulties go much deeper than this. The laws of evolutionary biology rule out the possibility that consciousness could have evolved. Niko Tinbergen’s four major problems are intractable when it comes to consciousness. What is the survival value of consciousness? There appears to be none at all. The fact that it’s possible to conceive of a philosophical zombie rules out any apparent need for a subjective observer of the emotions, thoughts, feelings and sensations of a biological animal. Some might even argue, given the apparent link between consciousness and depression as expressed in works such as Notes From The Underground, that consciousness has a negative survival value.
Another of Tinbergen’s problems leads us to ask how consciousness might have evolved. As alluded to above, it’s not just that materialist explanations don’t add up here – the laws of evolution rule out that consciousness can have evolved.
Richard Dawkins’s research states that all evolution works (proximally, at least) on phenotypic expressions: “replicators do not expose themselves naked to the world; they work via their phenotypic effects”. There is no “higher plan” that leads evolution towards a higher goal – it only ever works on selection for or against phenotypic expressions. But what is the phenotypic expression of subjective observation, such that more of it could have been selected for over time? On one level, it seems obvious that there can be no such thing.
Materialists naturally dispute this. Consciousness might not be directly observable, but its phenotypic expression can be inferred, they argue. It “could be” that consciousness allows for more complex social organisation. It could be that it allows for greater introspection, enabling self-correcting behaviour. It could be that it allows prediction of the future.
Here one is reminded of the special pleading of the Christian trying to explain how a perfectly good God is compatible with all the evil in the world. When children die in agony of bone cancer, the apologist suggests, it “could be” God’s plan to teach the rest of us gratitude. But the materialist can only speculate in the face of the laws of biology. They cannot point to any phenotypic expression of consciousness that evolution may have selected for.
In fact, a person might not even need a brain to be conscious. A 2007 paper in The Lancet described the case of a French civil servant who was missing 90% of his brain because of hydrocephalus. Despite this, the man scored 84 in a verbal IQ test and was able to hold down a full-time job. If the brain generates consciousness, it’s not easy to explain how it can still do this to the same extent when 90% of it is removed.
If consciousness cannot have evolved, then what? The conclusion is very simple. As Schroedinger said, consciousness is fundamental. Consciousness came first and it dreamed up the world, and the story of evolution is a substory within this great dream.
This explanation is supported by the Principle of Parsimony. Materialists are routinely astonished by the unlikelihood of life arising in what is called the Goldilocks Zone. If Earth were slightly further from the Sun, water would freeze and Earth couldn’t support life. If it were slightly closer to the Sun, water would boil and Earth couldn’t support life. Life on Earth only becomes possible if the Earth is the exact distance from the Sun that it is.
This blessed fluke has also occurred with many other variables. If the Hubble constant were slightly larger, the Universe would expand too quickly for galaxies, stars or planets to form. If it were slightly smaller, the Universe would collapse in on itself soon after it began. If the gravitational constant were slightly stronger, stars would exhaust themselves much faster, leaving insufficient time for life to evolve. If it were slightly weaker, stars and planets wouldn’t have enough cohesion to form in the first place. If the strong nuclear force were a few percent stronger, protons would bind too tightly for hydrogen formation to be possible, which would mean no stars or water. If it were a few percent weaker, stars would not form the heavy metals that life depends on. If the neutron were more than about 0.1% heavier than the proton, heavy elements wouldn’t form, making life impossible. If it were less than about 0.1% heavier, protons would decay into neutrons and the Universe would have no atoms. And so on. If almost any fundamental measurement of the physical universe would be slightly different, life would be impossible.
Adding all these flukes together, the chances of life existing at all seem like decillions to one against. That life exists at all, given the relentless hostility of the physical universe, is so unlikely that one is dumbstruck by the improbability.
Understanding that consciousness is the prima materia resolves all of these apparent paradoxes.
II
The Book of Chuang Tzu recounts the time Chuang Tzu dreamt he was a butterfly. “Suddenly he woke up and there he was, solidly and unmistakably Chuang Tzu. But he didn’t know if he was Chuang Tzu who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Tzu.”
How could he not know which of the two he was? The common, modern Western interpretation is that Chuang Tzu eventually remembered, after the fog of sleep cleared, that he was Chuang Tzu and not the butterfly, and then just got on with his life. But how would he really know?
Let’s assume, as a thought experiment, that materialism is true.
A materialist walks down a street in his home city. The light reflecting off the buildings, cars, streets and other people enters the materialist’s eye through his cornea, passes through the pupil, and is focused by the lens onto the retina. When this light hits the photoreceptors in the materialist’s retina, it triggers a chemical reaction. The process of phototransduction converts the light energy into neural signals. These signals are then transmitted by the optic nerve to the brain, eventually to the visual cortex. In this visual cortex the brain generates its actual image of the physical world. Various areas of the visual cortex process different aspects of vision, like colour, shape and depth. The subjective sensation of vision arises in the materialist’s brain from how his brain interprets these signals. Thus, he sees.
Through this ability of vision, the materialist is able to perceive the material world in which he is walking around. This way he can achieve goals and avoid dangers in that world.
Now imagine the materialist enters his home, gets into bed, falls asleep and dreams. Let’s say that, in the dream, the materialist is walking the streets of a strange foreign city, and that, in the dream, the materialist doesn’t realise he’s dreaming. At the time of walking those streets, he thinks he is in the “real world”: he can see a physical world all around him and it appears coherent and logical. He might even engage in goal-directed behaviour, like walking on the footpath to avoid traffic, exactly how a person in the “real world” would do.
Now, assuming materialism is true and that brains generate consciousness: does the brain in the body in the dream world or the brain in the body on Earth generate the consciousness of this materialist observer while he is dreaming?
It’s one thing to argue that the visual cortex produces an image of the world in the brain, and that this brain image is available to subjective experience, and that this is why we see Planet Earth while we move around on it. But then dreams force us to ask: is it the visual cortex in the body on the dream world that is producing the image of the dream world, or is it the visual cortex in the body on Earth?
Most materialists would answer “obviously the brain on Earth, because the brain in the dream world doesn’t really exist.” Very well. But doesn’t that prove that a person can be conscious of a world that their brain isn’t in? If a brain on Earth thinks it’s in the dream world, then a brain in the dream world could just as well think it was on Earth, as Chuang Tzu appreciated. Or, a third brain, in a deeper world more real than both Earth and the dream world, might dream up both Earth and the dream world.
It must be accepted as remarkably odd that it’s possible to have an entirely coherent visual experience of a world in which one has no visual cortex, optic nerve, retinas, pupils, corneas or eyes. That proves that it’s not necessary for any outside world to exist in order for us to have a fully believable experience of one existing.
Once one accepts that it’s possible to think one is someone else in a dream, and believe it without question, one must accept that one could be dreaming oneself right now. As Ramana Maharshi taught, the consciousness when asleep is the same as that when awake. It’s merely the contents of consciousness that differ. Thus this Earthly experience is fundamentally the same as the dream experience. It only differs superficially.
Here the materialist objects again. In a dream it’s possible to fling yourself fearlessly off a cliff or in front of a truck if you realise it’s a dream and you want to wake up. In “real life” you can’t do this – people have massive inhibitions against killing themselves, and anyone who does it is invariably in a state of extreme despair, if not out of their minds entirely. Therefore, the Earth world is The Real World and Serious Business in ways that the dream worlds are not.
It’s not true that no-one has died fearlessly in the Earth world. Socrates famously did it. In Apology, Crito and Phaedo, Plato has Socrates explain at length why he was not afraid of death. In Apology, Socrates explains that he has no way to know that death is bad; death could be a nirvanic absence of suffering for all eternity, or it could be reincarnation in a higher realm where he could enjoy the company of great men from the past. In Phaedo, Socrates outlines his belief that the soul is immortal and exists prior to the body. Thus, he has no reason to fear death as the materialist does. Absent this fear, he can drink the hemlock and die with an equanimity that still astonishes two dozen centuries later.
Even if one assumes that the story of Socrates was exaggerated, the story of Thich Quang Duc is not.
Most people recognise Quang Duc as the burning monk from the front cover of the eponymous Rage Against The Machine album released in 1992. He was a Vietnamese Mahayana Buddhist monk who self-immolated in 1963 to protest the oppression of Buddhists by the then Catholic leaders of Vietnam. Photos of the deed became well-known around the world, astonishing millions: how did Quang Duc have the self-control to sit there, impassive, while burning alive?
When most people are burned, even a little bit – like touching a warm cigarette lighter – they tend to involuntarily react. The child who touches a hot stove recoils before they even realise what’s happening. An adult who burns themselves might yelp in pain. It’s a common assumption that every person has a threshold of physical pain, beyond which they will break down into involuntary reactions. Burning to death surely exceeds that threshold. So how could Thich Quang Duc possibly do what he did?
Quang Duc was 66 years old at time of self-immolation. He was initiated as a monk as a teenager, so he may have been meditating seriously for half a century by the time he died. This alone, and not any superhuman will or supernatural intervention, may be enough to explain how he did it.
Meditators will tell you to begin by watching the rise and fall of your breath. Patanjali taught that, through such singular focus, a person could cause the fluctuations of their mind to cease. Once the sensory cravings and thoughts are settled, what remains? The meditator, if they are dedicated and honest, will eventually find that only consciousness itself remains. Then it becomes apparent that the physical world comes into consciousness, rather than consciousness coming into the physical world.
Nisargadatta Maharaj taught “You are not your body, but you are the consciousness in the body.” It follows that all of the sensations of the body, including the sensation of its permanence, are just fluctuations of mind that rise and fall like any other. Even the worst of pains, in this way, can be considered merely an object of awareness. So with sufficient practice, even the worst of pains can be apprehended by consciousness without emotion.
If Thich Quang Duc convinced himself that he was not his body, but rather the consciousness observing the sensations of his body, he could have dispassionately observed the sensory impressions associated with burning to death without feeling a need to react to them. If he had been deluded or insane (as some have argued), and he was really his body, the pain of the fire would surely have brought him back to reality.
What if Thich Quang Duc died as fearlessly as people can sometimes do in their dreams, and was able to do so because he knew this Earthly experience to be fundamentally no different to a dream, in that there is consciousness and there are the contents of consciousness, and that the latter always changes while the former never does?
American spiritual teacher Robert Adams once said “The body that appears real to you is a delusion. It appears real just as a dream appears real until you wake up.” When a dreamer wakes up and has breakfast, they don’t mourn the body in the dream world they left behind, they just get on with life. If Quang Duc had already let go of his body before it died, he could have let it burn with similar indifference. He could then have simply reincarnated into the next body and got on with things.
The Ashtavakra Gita asks “Realising the Universe is illusion, having lost all curiosity, how can one of steady mind fear death?” It appears that truly advanced experts of the mind, such as Chuang Tzu, Socrates and Thich Quang Duc, recognised the material world as secondary to consciousness. They recognised that the suffering associated with having a material body might be unpleasant on some level, but it isn’t actually real, and therefore doesn’t need to have an overwhelming emotional impact. This insight granted those experts extraordinary powers to overcome suffering.
The potential mental health effects of such knowledge are tremendous. If a person can remain indifferent to being burned alive, they can certainly remain indifferent to relatively less painful experiences of anxiety and depression. Canadian mystic Manly P. Hall once said “It is the inner world of man’s personal life which no outside situation can injure or destroy.” What if, through truly understanding consciousness, it was possible to learn to dwell in an experiential space absent of misery – a space that the body, being destined to hunger and thirst and tire and sicken and die, can never attain?
The term ‘psychiatry’ is supposed to mean ‘healing of the soul’. But modern psychiatry almost universally rejects belief in souls. Patients come to psychiatrists not as souls undergoing painful and challenging incarnations, but as bodies whose brains are undergoing chemical imbalances. The role of the psychiatrist in practice is to fix the brain, not the soul. This helps explain why modern psychiatry is infamous for not actually helping people.
The narrative underpinning mainstream psychiatry today is that materialism is true, the brain evolved with the rest of the body and consciousness evolved with it, and therefore, upon the death of the patient’s physical body, their consciousness will be erased. Life is inherently meaningless due to this, and, even if the patient can find some meaning, it doesn’t matter in the face of their inevitable annihilation. Respite from suffering can be found in the short term from the sedative effects of pharmaceuticals (or from other distractions), but in the long term there is only oblivion. Psychiatrists don’t say this to their patients, of course – they say pleasant-sounding things about how we need to find meaning through connection etc. But they can’t deny that their fundamental world view has the patient suffering without meaning and essentially waiting to die.
Is it any wonder that those who seek the assistance of psychiatry for existential anxiety or depression, or for trauma-related conditions that cause despair, often find it unhelpful?
British spiritual teacher Rupert Spira once said “The discovery that peace, happiness, and love are ever-present within our own being, and completely available at every moment of experience, under all conditions, is the most important discovery that anyone can make.” If psychiatric patients could be taught to abide in the Self, and to find that peace, happiness and love through spiritual instead of pharmaceutical means, this could potentially transform the practice of healing souls.
III
The idea that consciousness survives the death of the physical body is far from new, even in Western culture. Plato wrote about it extensively.
In Timaeus, Plato forwards the theory that this world is an imperfect version of the perfect world that exists in the World of Forms. This imperfect version is crafted by a deity known as the Demiurge, who also created all of the souls that populate this world. Timaeus contains a detailed description of Plato’s conception of reincarnation, known also as metempsychosis. It also describes a kind of karma, in that those who live lives in accordance with reason are granted auspicious rebirths, whereas those who surrender to lower impulses are forced to be reborn as insects, wolves or donkeys. A similar conception of metempsychosis is expounded in Republic with the Myth of Er.
The highest realm, as described in Phaedrus, consists only of souls, without earthly bodies. These souls get to live in the company of the gods, who they follow in a procession through the heavens. Owing to forgetfulness and weakness, some souls fall behind the procession, lose sight of the truth and descend to Earth, incarnating in mortal bodies. Should they live sufficiently virtuous lives while in mortal bodies, those souls can return to the heavens, but if not, they will continue to reincarnate in terrestrial realms.
Modern readers often have trouble understanding how Plato was so utterly convinced of life after death. Why does Socrates, in so many different dialogues, speak of the immortality of the soul as if it were an established fact?
The Eleusinian Mysteries offer us some clues. These were renown in ancient Greece for making people lose their fear of death. Plato doesn’t reference the Eleusinian Mysteries directly, but makes allusions to mystical initiation in several dialogues. Initiates into the Eleusinian Mysteries were sworn to keep the teachings secret, and Plato, as an Athenian of high birth, would have respected this pledge.
Of them, Pindar wrote “Blessed is he who has seen these things before he goes beneath the earth; for he understands the end of mortal life and the god-given beginning of a new life.” Cicero wrote that initiates into the Mysteries are able “not only to live happily, but to die with better hope.”
What could make a person understand that life continued after the end of this one? A substance that conferred a belief in reincarnation would be sufficient. It is known from the Homeric Hymn to Demeter that the Eleusinian Mysteries involved the consumption of a drink known as kykeon. Ordinarily, kykeon is a barley, water and mint beverage consumed for refreshment. In the case of the Eleusinian Mysteries, however, kykeon may have contained powerful psychedelics.
Ritual use of psychoactive beverages is well established in many world cultures. Ancient Vedic culture used soma as a ritual drink to summon divine inspiration. R Gordon Wasson believed that this soma may have contained amanita muscaria mushrooms, known world-wide for their powerful psychological effects. Native American cultures drink ayahuasca, a DMT-based concoction that is also well-known for inducing spiritual visions. European cultures made a variety of meads that were laced with henbane, mandrake and datura. In Greece itself, Dionysian cults were known to drink wine spiked with various psychoactives. So if the kykeon of the Eleusinian Mysteries was psychedelic, this would fit a pattern common across human cultures.
Terence McKenna pointed out that, assuming the kykeon contained a psychedelic, it would have to contain one with an extremely benign safety profile, because thousands of people took part in the Eleusinian Mysteries every year, yet the kykeon had no reputation for poisoning or harming people. Those who have suggested an ergot rye fungus were mistaken, McKenna concluded, because this would have poisoned too many people, and would have garnered the Mysteries a reputation for being dangerous. As the Mysteries had no such reputation, an ergot rye fungus could be ruled out.
That a person can lose their fear of death from psychedelics is not well known, but it is well established. Psychedelic subcultures, such as certain channels on X, frequently reference the phenomenon. The entheogen awareness website Erowid lists hundreds of spiritual experiences that have challenged the thanatophobia of the experiencer. One such is matter-of-factly titled ‘Life After Death’. One DMT user wrote of their experience that “some days later I took a plane and when it was taking off, I thought for a moment that if the plane accidentally crashes I wouldn’t be very worried, I can pass away quite realized and satisfied”. This echoes closely the remarks of Pindar and Cicero.
Psychedelics can also make a person believe in God. Another mushroom trip caused a person to realise “We are all GOD” and say of themselves “I don’t know if I believed in God before this moment, but from now I was [sic.] without any hesitation.” Yet another story involving mushrooms concluded “All in all I was the Universe, I was God, I was The God’s [sic.].” A substance that can transform a person from a materialist into a believer in the afterlife, or from an atheist into a (non-denominational) believer in God, is an exceptionally powerful one.
The title of one Erowid DMT trip report is ‘Corporeality is Bunk’. This reminds of the words of the Avadhuta Gita: “Verily nothing exists except the Self.” For so many people, psychedelics and spirituality lead to the same place: the insight that they are more than their body. Psychedelics grant certain users insights into the nature of the soul, such as that the soul is eternal and survives the death of the physical body. This is the basis for their enduring popularity across times and places.
The etymology of ‘psychedelic’ is from British psychiatrist Humphry Osmond in a letter to Aldous Huxley, the term coined to mean ‘soul-revealing’. For most people, the soul is hidden behind mountains of thoughts, emotions, sensations and feelings that are mistaken for the real ‘them’. Psychedelics can reveal that the consciousness observing all of these thoughts, emotions, sensations and feelings is actually the real person, the “I” behind subjectivity itself.
As Ramana Maharshi liked to note, the fundamental problem is that people identify with the body. Because the body is fated to die, people who identify with it adopt a particular short-term way of thinking that inclines them towards fear, unhappiness and selfishness. This is very common unless a person is shocked out of it, such as through a spiritual experience.
Socrates, like Plato, probably partook in the Eleusinian Mysteries. It was common for anyone with ambition to do so in ancient Athens, and thousands took part every year. It may have been that Socrates lost his fear of death thanks to a psychedelic experience at Eleusis, and therefore that the astonishing spiritual achievements recorded in Apology, Crito and Phaedo are based on replicable psychedelic insights into the nature of consciousness.
A person can also lose their fear of death from Near Death Experiences, aka NDEs. This is counterintuitive for many people. Common wisdom would suggest that death and things related to death are scary and traumatic, and so being involuntarily exposed to them ought to create fear and trauma. Descriptions of NDEs, however, demonstrate that the opposite is true. People undergoing an NDE regularly report a complete absence of fear, and regularly look back on the experience, once recovered, with joy rather than trauma.
The science of NDEs is generally considered pseudoscience by most people, the same way that Heisenberg, Planck and Schroedinger are considered a bit soft in the head by many committed atheists. But it’s hard to see any obvious softness in the reasoning of Dr. Jeffrey Long, perhaps the world’s foremost researcher into the NDE phenomenon. Dr. Long is a radiation oncologist who has compiled a database of several thousand reports of NDE experiences. Some of the experiences described might seem fantastical. But there are marked patterns in the data. Those experiencing an NDE are often transformed in a manner similar to that of the participants at the mysteries of Eleusis.
Some of the NDEs could be dismissed as religious delusion, such as the ones which seem to confirm pre-existing religious biases. But in some of the video recollections of NDEs, the people describing them seem as bemused as the viewers. The video of Vincent Tolman’s experience has Tolman meeting a godlike figure who outright rejects that he is Jesus Christ, the exact opposite of what one would expect if Tolman was exaggerating for religious reasons.
An uncharitable cynic might say this was all delusion. But as Chuang Tzu might have argued, if the experiencers thought their experiences were real at the time, then how are we to know any different? In any case, NDEs frequently cause people to believe thereafter in God, the afterlife, and the fundamental alrightness of existence. They confer much the same psychological boons that Pindar and Cicero attributed to the Eleusinian Mysteries.
The ability of NDEs to grant equanimity in the face of death could be because, like meditation and psychedelics, NDEs make people realise they are consciousness, and not their bodies.
Many of those who have experienced an NDE have experienced viewing their own body from the outside. This prompts a question the materialist cannot answer: if consciousness takes place in the brain, then where is the consciousness looking down on the body being generated? If it’s possible to view one’s body from the outside, that’s proof the body and the consciousness are two separate things.
One DMT trip report recounts “I lost complete contact with the waking reality as I knew it… I returned to a place that seemed very familiar”. Another one states “This place, these things stand outside of space and time, yet they feel familiar. In my core, I know this place. I know this place…and it knows me”. One NDE experiencer reported “It was more real than anything I have ever experienced in my life” and “it was like coming back to my true home” (19). In Vincent Tolman’s video, Tolman recounts “For the first time in my life, I felt like I had finally found my home.”
How is it that the realms accessed by some DMT or NDE experiences feel more real than this one, according to so many? Why would they feel already familiar to someone who has (presumably) never been there? Mainstream neuroscientists will tell us that this is because of a disruption to the brain’s default mode network. But it stretches credulity to argue that the DMT experience and the NDE experience both produce such similar and otherwise unique changes to the brain’s default mode network.
Non-mainstream neuroscientists like Bernardo Kastrup and Donald Hoffman have different narratives.
Kastrup, with a Ph.D. in ontology and a Ph.D. in computer engineering, is not typical of those who reject materialism. In The Idea of the World, Kastrup states: “All reality is in consciousness; there is no world outside mind.” This is the basis of his worldview, known as analytic idealism. This has us as fragments of universal consciousness living to know ourselves through experience.
Donald Hoffman echoes Schroedinger and Planck: “Consciousness, not spacetime and its objects, is fundamental reality.” Hoffman, a professor of cognitive psychology with a Ph.D. in computational psychology, is no woo merchant either. His theory is known as conscious realism, and differs from Kastrup’s theories in several ways. In the most important way, however, it is the same: it rejects the primacy of matter.
Kastrup and Hoffman are the current iterations of over a century of rigorous, hard-headed scientists who believe that consciousness is primary to matter. It’s time for mainstream culture to concede that these thinkers are on epistemological ground as stable as that of the materialists.
Is it possible that the realms accessed by DMT trips and by NDEs feel more real than this Earth because they are more real? Could this Earth be a downwards emanation from a more ideal Earth somewhere in a higher dimension, a place one returns to after one’s Earthly body dies, which is accessible through DMT, NDEs and meditation, and whose denizens Socrates describes in Apology as “happier there than we are here”? Plato’s ontology as described in Phaedrus might seem fanciful to 21st Century Westerners. But it accords with the reported data from psychedelic and near-death experiences.
IV
It’s time to question the culturally sanctioned belief around the primacy of the material world.
It could be that, in the same way that the beings in Phaedrus lost sight of the Forms, and thereby were caused to reincarnate into lower worlds, the human race has lost sight of the spiritual realities of existence, and thereby has been caused to manifest a corresponding dark age in this world. As the beings in Phaedrus must suffer incarnation in material forms, so must we suffer lives in ignorant societies. Bereft of spiritual truth and guidance, we blunder through wars and violence, drug addictions, sex addictions, dopamine addictions, always suffering, always yearning for relief but never getting it.
A philosophical revolution that returned consciousness to the centre of our reality could save us from all of these things.
One common historical perspective considers that the nihilism Nietzsche foresaw – that arising from the death of the god of Abraham – was never overcome (it can also be argued that this nihilism actually arose from the death of the European religions). After the publication of Thus Spake Zarathustra, the world lurched into World War I, World War II, the Cold War, the War on Terror, the Global Financial Crisis and now we’re in a post-Covid malaise where housing unaffordability and climate change are wreaking havoc with the mental health of younger generations. Meaning in life was never found, just an infinite yawning abyss of materialism, stretching out to the heat death of the Universe.
Materialism, in truth, is not a reaction to spirituality but a reaction to spiritual falsehoods; the former exists in proportion to the latter. Much like a broad-spectrum antibiotic, which clears the board, allowing the natural biome to re-establish itself, materialism kills spiritual sense, and in doing so clears the way for natural and true spiritual sense to return. The age of materialism has dispelled many spiritual delusions: it now seems impossible that a person could be burned at the stake for promoting heliocentrism, as Giordano Bruno was only four centuries ago. Now people’s natural spiritual sense is seeking answers in hitherto forbidden places.
Thus, even in this malaise of the modern world, there are signs of spiritual renewal. People have never had more interest in occultism than today – and perhaps occultism has never been less occult. The advent of the Internet means that any dedicated student of the occult has easy access to more material than they could ever read and more videos than they could ever watch. This has led to a proliferation of new forums in which such topics are discussed, and with that new perspectives have arisen.
A few years ago, I spoke to an esotericist who had been involved with various secret societies, and who had taken part in a ritual where his body was slathered in a psychedelic balm before he was sealed into a sarcophagus for two days. This man told me straight out that “consciousness is God.” If consciousness is God, then understanding consciousness is the same as understanding God, i.e. the very basis of our reality. It’s the most important endeavour that we could ever engage in.
Consciousness is the only thing I know for certain to be true. That I am conscious of consciousness is proof that consciousness exists. All else in perception is merely the contents of consciousness, something that comes and goes. That all else could all be illusion as far as I know. If consciousness is God, the only thing I know to be true is God. Is it not true, then, that the riddle of consciousness and the riddle of God are the same thing? And that, if the existence of consciousness can be affirmed, then the existence of God also?
Could it be that the entire concept of a Hard Problem of Consciousness can only be conceived of if one has first made the erroneous assumption that the physical world is primary to consciousness? If one considers consciousness primary to the physical world, the problems with explaining it disappear. The idea that the brain generates consciousness might turn out to be the geocentrism of our age, a mass delusion which put darkness before the light, and which distracted humanity from the truth.
Ultimately, there’s no actual proof that the death of the physical body impacts consciousness. It’s taken for granted in materialist circles, and in mainstream society, but there’s no actual proof of it. Each of us knows themselves to be conscious. None of us have good reason to think that the deaths of our physical bodies ought to impact that consciousness beyond changing its contents. Therefore, the logical conclusion is that consciousness can be presumed to survive the death of the physical body. If the materialist wants to assert otherwise, the burden of proof is on them.
This reasoning turns the usual reasoning – that we are our bodies, and those bodies generate consciousness, therefore upon the death of those bodies consciousness ends – on its head. But, as this essay has demonstrated, there are no justifiable reasons to think that our brains generate consciousness. The belief that the brain generates consciousness is a lingering, dogmatic superstition that took root in the materialist vacuum left by the death of the god of Abraham.
Top scientists, from Schroedinger to Hoffman, have believed for a hundred years now that consciousness is primary to matter. This idea hasn’t broken through into mainstream acceptance yet, possibly because materialist atheism and religious superstition still have too much inertia. The prediction of this essay is that it will. A saying attributed to Buddha goes “Three things cannot be long hidden: the Sun, the Moon, and the truth.” What if materialist atheism and religious superstition were themselves little more than banks of clouds obscuring the Sun that was the truth of the primacy of consciousness? In such a case, the complete victory of idealism is inevitable.
Cyril Scott, in An Outline Of Modern Occultism, noted that intelligent and honest people were seldom satisfied with either scientific materialist atheism or mainstream religion. The former is too soulless and the latter too dogmatic. Thanks to the Internet, those people now have options. So it may be that it’s time now for both atheism and false religion to just fall away.
Could humanity ever get to a stage where all our suffering became as ephemeral as the clouds, which sometimes obscure the Sun for a moment, but which always get blown away? If this is ever to be possible, then restoring consciousness to its rightful position at the centre of life must be the key to achieving it.
Of the wealth of Sanskrit literature which has been handed down from ancient times by the remnants of Āryan culture which still exist in the world, the Bhāgavata Purāṇa, consisting of some 18,000 verses which unfold across twelve cantos of graduated wisdom, is one of India’s most comprehensive scriptural texts.
Although the sage Vyāsadeva is credited as being the compiler of this Bhāgavata Purāṇa (which is also known as the Śrīmad-Bhāgavatam), the text itself is of the nature of ‘embedded narratives’, wherein several layers of dialogue by a number of different speakers are recited within each other, like a collection of Russian Matryoshka dolls.
The first layer of these conversations takes place amongst an assembly of sages headed by Śaunaka Ṛṣi, who after foreseeing the future calamities of the Kali Yuga which had already been set in motion, had gathered in the forest of Naimiṣāraṇya in northern India to perform a one thousand year-long sacrifice.
One morning while gathered around the sacrificial fire, the sages appealed to the most learned and qualified amongst themselves: a Vedic scholar by the name of Sūta Gosvāmī, who was well versed in the Purāṇas, histories and the Dharma Śāstras, to distill the essence of his acquired wisdom for the good of all living beings in times to come.
Taking his seat, the learned sage began to speak before those assembled in the forest, recollecting the same wisdom which had previously been spoken by the sky-clad mendicant Śukadeva Gosvāmī to a king who was awaiting his death and inquiring about the duty of everyone in all circumstances – and especially of one who is about to die.
This king was none other than Parīkṣit Mahārāja, the grandson of the renowned archer Arjuna, who had received the knowledge of the Bhagavad-gītā from Kṛṣṇa during the Kurukṣetra war of the Mahābhārata.
Having inherited the kingdom of the Pāṇḍavas from his great-uncle Yudhiṣṭhira, Parīkṣit Mahārāja is regarded as having been the last of the kṣatriya kings to successfully stave off the arrival of the Kali Yuga, some five millennia ago.
THE IRON AGE OF THE KALI YUGA
According to the ancient Āryans, the Kali Yuga is one of four cosmic ages or epochs, which are not dissimilar to those conceived of by the ancient Greeks and various other cultures.
In the Vedic version however, the four yugas or epochs are noted as being seasonal or cyclical in nature and are known respectively as the Satya (or Kṛta) Yuga, the Tretā Yuga, the Dvāpara Yuga and the Kali Yuga.
The golden age of the Satya Yuga is compared to spring, the Tretā Yuga to summer, Dvāpara Yuga to autumn and the iron age of the Kali Yuga to winter, which eventually cycles again into renewal during another Satya Yuga, or cosmic springtime upon the Earth.
Each of these yugas is gradually weathered by the corroding influence of the all-pervading element of Time; and in doing so, facilities are provided for the increasingly degenerate appetites of the materially conditioned living entities on their journey towards material exhaustion over countless lifetimes, which eventually inspires their gradual awakening towards spiritual inquiry.
The qualities associated with the Kali Yuga are described in detail in the twelfth canto of the Bhāgavata Purāṇa, wherein religiosity, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all gradually diminish.
The role of wealth alone as an indication of one’s social standing, the misapplication of justice on the basis of individual power and influence, the erosion of marital and familial ties, deception in business as a means of success, the appreciation of religiosity by external dress and the overt sexualisation of masculine and feminine ideals, are also described.
As the Kali Yuga advances, one who can simply manage the maintenance of one’s own family will be considered to be an expert, and despotic rulers from the lower classes will rise to political power and will plunder the citizens of their property, wealth and even their wives, leading many to flee to the mountains and forests.
Harassed by excessive taxation, famine, drought and diseases, the maximum duration of life will be gradually reduced to fifty years, while the bodies of all men will be greatly reduced in size like that of pygmies, as will vegetation and animals, which will become dwarfish.
Although the collective burden of karma accrued over eons by those who are present on the Earth for the duration of the Kali Yuga certainly plays a role in bringing about these miserable conditions, the arrival of this cosmic winter season is nonetheless inevitable and unavoidable, being ordained by providence.
For as twentieth century philosopher Sāvitrī Devī has noted in her own writings on the Kali Yuga, this cycle depends “not upon man’s conscious effort, but upon iron laws, inherent to the very nature of visible and tangible manifestation” – all of which ultimately serves a higher purpose in the grand design of the cosmos.
SCALES OF COSMIC TIME
The Vedic paradigm speaks of many such ‘iron laws’ of nature, not least of which is the law of karma, which every layman of the modern day is familiar with. But other laws, such as that of the Vedic calculation of Time, are no less fascinating, though they be less well known.
Indeed, the Bhāgavata Purāṇa devotes an entire chapter in the third canto, to the calculation of time from the movement of the atomic particle, which after a specific number of combinations, forms one trasareṇu particle, which is visible to the eye and from which Vedic scholars calculate the atomic movement into units of minute measurement, which can then be further extrapolated out to calculate vast quantities of time.
The ancient Āryans used these measurements not only in micro matters of daily timekeeping, or for charting the passage of months and years in combination with astronomical observations, but also dealt routinely with cosmic measurements of time on a macro level, which defy the expectations of modern academia.
Indeed, the scales of time given by Vedic texts differ from those which are widely accepted by academics, who have drastically reduced the calculation of the yuga cycles in order to fit them into the timelines of either an Abrahamic ‘young Earth’ history not exceeding 6,000 years, or that of a Darwinian evolutionary model, as is more acceptable today.
In neither case – either that of early Indologists who harboured Judeo-Christian biases, or that of today’s generation of evolutionary anthropologists, is the Vedic concept of advanced human antiquity taken very seriously by mundane academia.
Rather, the discipline of Indology has frequently modelled India’s historical development on a parallel with the narratives surrounding Mediterranean history, with modern civilization emerging out of the bronze age and progressing on an upward trajectory ever since.
In addition to dealing with matters of advanced human antiquity, the Vedic texts also provide two parallel measurements of time, based on the concept that in the higher heavenly realm, time passes at a different pace than that of the middle earthly realm.
So for every year of the Devas (*Demigods or Gods) in heaven, some 360 years simultaneously pass here on Earth amongst the men and beasts.
And in regard to this, modern academia has in many cases, while endeavouring to reduce Vedic time scales into something more familiar and relatable, opted to interpret the years of the Devas provided in the Vedic sources as if they were indications of earthly years.
Meanwhile, others such as Rudolf Steiner who have included the concept of the Kali Yuga as part of an amalgamation of ideas derived from different cultural sources, have often provided their own measurements, which differ altogether.
The scales of duration of the cosmic seasons from original Vedic sources are as follows:
Years of the Devas:
Earth Years:
Satya Yuga:
4,800
1,728,000
Tretā Yuga:
3,600
1,296,000
Dvāpara Yuga:
2,400
864,000
Kali Yuga:
1,200
432,000
Total Aggregate:
12,000
4,320,000
A complete yuga cycle is known as a mahā-yuga, and further considerations of a transitional period between each of these yugas known as a yuga-sandhyā, may also be included in some calculations.
The completion of one thousand of these yuga cycles constitutes one day of Brahmā, who is the first-born of all beings in each universe and who plays a secondary role in matters of creation. This cosmic architect is situated on Brahmaloka, above the three realms (heavenly, earthly and plutonic).
For every day of Brahmā, there is also a night of equal duration, in which partial dissolution occurs during the flooding of the three realms, which become in need of renewal each morning of Brahmā’s lifetime of one hundred years by his own estimation.
Meanwhile, a separate cycle of manvantaras is simultaneously occurring, with each manvantara consisting of approximately seventy-one yuga cycles. There are fourteen such manvantaras in every day of Brahmā, which pertain to the reign of different Manus.
The role of Manu is as the father and progenitor of mankind, and he is considered to be the archetypal human being who lays down the moral codes of the Manu Saṁhitā or laws of men. Each Manu’s lifetime is approximately 852,000 years of the Devas, or 306,720,000 years on Earth.
Interestingly, the Sanskrit word for mankind – mānuṣya, is derived from Manu, as is the English word for man or mankind. Sanskrit is after all, closely related to all Indo-European languages and many such examples of linguistic similarities exist between these languages.
Each manvantara has its own nuances and influences, and various celestial posts, such as that of Indra, the King of Heaven, whose equivalent is found in the rain-giving Sky Father Deities of Jupiter or Zeus, are also changed during each of these periods.
At the end of Brahmā’s lifetime of one hundred cosmic years, a total dissolution occurs and the countless universes which are considered to be as numerous as mustard seeds in a barrel, are absorbed into the pores of the body of Mahā Viṣṇu, who out of indifference to the material creation, is situated perpetually in yoganidrā, or divine sleep.
THE KALI PURUṢA
As with other cultures which are often disparagingly referred to as being ‘Pagan’ by the followers of the Abrahamic sects, the ancient Āryans interpreted the various aspects of nature as having personified forms and qualities.
And it wasn’t only the Devas in heaven, presiding over the elemental forces of nature, who pervaded the Āryan consciousness, nor simply the Avatāras of Viṣṇu which descend from beyond the material realm, but other supernatural beings as well, including the lesser hosts of yakṣas, angelic gandharvas, nymph-like apsaras – and even those of the personified yugas.
According to the Kalki Purāṇa, the personified Satya Yuga for instance, appears in the form of an effulgent and lotus-eyed mendicant with a bodily complexion like that of molten gold. Carrying a walking staff and with matted hair on his head, he appears to be always joyful and is engaged in giving shelter to dharmic principles.
Simply by contact with the breezes that touch the body of the personification of the Satya Yuga, one is purified, as is the entire Earth during the time of renewal at the beginning of each mahā-yuga.
In contrast to this, the Kali Puruṣa who presides over the Kali Yuga is described in the Kalki Purāṇa as having a complexion like black ointment that has been mixed with oil, with a frightening face, a greedy tongue and an abdomen like that of a crow. A foul smell emanates from his body and he is always seen to be holding his genitals in his left hand.
This personification of the Kali Yuga is not the same as Mā Kāli, who is the ferocious form of Mother Nature or Śakti and is the consort of Śiva, although this difference is frequently misunderstood due to the similarity of their names and their frightening appearances.
Although the yuga cycles operate in relation to the middle or Earth realm, the effects of the Kali Yuga are also indirectly perceived by the Devas in heaven, due to the cessation of ritualistic performances and religious offerings by man, which they are entitled to derive a proportional share of amongst themselves.
During the Kali Yuga, the Devas seldom visit the Earth, as they are often accustomed to doing frequently in other ages, not unlike the times spoken of in the Homeric epics of the ancient Greeks, when heroes like Odysseus were in regular communion with the Gods.
THE FOUR PILLARS OF DHARMA
As the sages of Naimiṣāraṇya sat around the sacrificial fire, Sūta Gosvāmī began narrating the history of the heir to the Pāṇḍava’s throne, who would later be cursed by a brāhmaṇa boy under the influence of the dawning age of the Kali Yuga to die untimely, thus leading to the scenario in which the wisdom of the Bhāgavata Purāṇa would be spoken during the king’s final days, surrounded by sages on the banks of the river Gaṅgā.
Parīkṣit Mahārāja, having become the disciple of Kṛpācārya, ruled the kingdom under the guidance of learned brāhmaṇas. And even the Devas were said to have attended sacrifices performed by the king, being visible at those times even to the common man.
One day, while out touring the kingdom which was as vast as the known world in order to suppress the symptoms of the Kali Yuga and exact tributes from the provincial kingdoms, Parīkṣit Mahārāja encountered the Kali Puruṣa, who had dressed himself in the royal garb of a king and was beating a cow and a bull – an animal considered to be sacred in Āryan civilization, with a club.
Accompanied by a military escort comprised of charioteers, cavalry, elephants and infantry soldiers, Parīkṣit Mahārāja immediately seized the Kali Puruṣa, who had given the kṣatriya-spirited king the opportunity to fight.
The bull, who was as white as a white lotus, who was barely standing on one leg, the others having already been mangled, and who was urinating in distress, was the personification of dharma, while the cow who accompanied him was the personification of Mother Earth, who was weeping as the Kali Puruṣa beat her legs in the same way that he had beaten the bull.
Addressing Dharma the bull, Parīkṣit Mahārāja noted the symbolism of his mangled legs, each of which represented a pillar of dharma, upon all four of which the bull had stood in the Satya Yuga, and which had been reduced one by one with the passing of each successive age.
The four pillars of dharma are:
Tapas – Austerity
Śauca – Cleanliness
Dayā – Mercy
Satya – Truth
The last remaining pillar of dharma in the Kali Yuga is said to be that of truth, and even that principle reduces day by day and is under constant assault by the influence of the Kali Puruṣa. Truth is attacked last, because even the practice of cheating must make reference to that which is true in order to pass off that which is counterfeit as being authentic.
It is for this reason also, that truth still remains a powerful weapon in this age and it is for this very reason that the agents of Kali in our own time are hostile to truth and to those who bravely uphold this last remaining pillar of dharma.
Taking up his sword, Parīkṣit Mahārāja prepared to kill the Kali Puruṣa, who quickly threw off the royal garb and bowed pitifully to the king, begging for clemency. Accepting the enemy’s surrender, Parīkṣit Mahārāja spared his life, but banished him from his kingdom.
The Kali Puruṣa however, while trembling before the king, told him that because his kingdom spanned the entire known world, he could not enter into exile, even though he was willing to do so under the king’s order. He then begged for some concession – a place for his residence within the kingdom.
In response to this, Parīkṣit Mahārāja gave permission for the Kali Puruṣa to reside wherever the four primary vices are to be found, which notably correspond to the four dharmic principles of Āryan culture as follows:
Intoxication weakens austerity, prostitution pollutes the principle of cleanliness – both of the body and of the mind, the unnecessary slaughter of animals destroys mercy, and gambling compromises truthfulness.
Due to the rigid upkeep of dharma in the kingdom however, hardly a place could be found where these activities were occurring, and so the Kali Puruṣa begged for one more concession – a practical solution for his habitation.
And so Parīkṣit Mahārāja gave his permission for the Kali Puruṣa to reside wherever there is hoarding of gold, because in such places, the other vices naturally follow by way of course.
And so it is that the student of ancient history and mythology casually stumbles upon the etiological origins of the disproportionate influence which the financial powers have enjoyed at the expense of the Goyim for many, many centuries.
THE HOARDERS OF GOLD
By learning of the source of empowerment via the Kali Puruṣa upon those people who are accustomed to the hoarding and manipulation of gold, we can understand the nuances of why it is that these people are so often accustomed to delight in depravities and to promote degeneracy and cultural distortion amongst the Gentiles, in addition to advancing their political ambitions for the Zionist state of Israel and a one-world dystopian government.
From the perspective of the sages of Naimiṣāraṇya, who were taught these insights by Sūta Gosvāmī many millennia ago, to learn that the merchants of the Sassoon Family, who are regarded as having been the Rothschilds of the East, profited from transforming a once glorious civilisation like that of China into a nation of opium addicts, which they enforced at the barrel of a British musket, would likely come as no surprise.
Likewise, it should come as no surprise to the student of the Bhāgavata Purāṇa that the enslavement, sadistic torture and genocide of millions which was enacted by the Jewish Bolsheviks during the communisation of Eastern Europe in the early twentieth century, was bankrolled by the speculative funds of Wall Street.
It should also come as no surprise to those with knowledge, that the opponents to the establishment of the Federal Reserve in the United States were murdered by the sinking of the Titanic in 1912, along with countless other lives, or that in 1933 the Jewish-controlled American government would confiscate all privately-owned gold before devaluing the dollar the following year.
A.C. Bhaktivedānta Svāmī, whose English translation and commentary on the Bhāgavata Purāṇa is the most widely published in the world, has noted that:
“So the personality of Kali became gold-standardized. According to Śrīmad-Bhāgavatam, gold encourages falsity, intoxication, prostitution, envy and enmity. Even a gold-standard exchange and currency is bad. Gold-standard currency is based on falsehood because the currency is not on a par with the reserved gold. The basic principle is falsity because currency notes are issued in value beyond that of the actual reserved gold. This artificial inflation of currency by the authorities encourages prostitution of the state economy.”
With this in mind, it ought not to surprise us to discover that in our own time, these same financial powers are now weaponising the power of illegitimate money in the form of fraudulent fiat currency in order to flatline the economy and to introduce a new system of central bank digital currencies tied to digital ID, one’s carbon footprint and a social credit score, all on the back of hyperinflation, as a tool of absolute compliance and political control.
Indeed, with these insights gleaned from the Bhāgavata Purāṇa, it should not at all surprise us that the so-called ‘bankers’ and those who are accustomed to the hoarding and manipulation of gold, have become the villains of our time, and that all other vices have followed them for centuries like a bad smell.
THE KALKI AVATĀRA
Despite the prevailing climate of the Kali Yuga and its inevitable deterioration, there are those amongst us who are determined to keep the flame of dharma burning. For, as Sāvitrī Devī wrote on the subject of the Kali Yuga in the last century:
“Exiles of the Golden Age in our Age of Gloom, the men “above Time” either live entirely within their own inner world, or else live and act in this one also, but as though it were still in its Golden Age. They either renounce this world or ignore it – or, better, forget it, as a man forgets the scars of sin and sickness upon a once beautiful face, which he still loves, in spite of all. They see the everlasting and unchangeable behind the downward rush of the stream of time; the Thing that is, behind the thing that seems. Even when they live in the world of forms, colors and sounds as earnestly and intensely as King Akhnaton – that supreme artist – did, still those impressions take on, for them, a meaning entirely different from that which they retain in the consciousness of people submitted to the bondage of Time. Men “above Time” enjoy with detachment, as people who know they will never die. They also suffer with detachment, being constantly aware of their blissful real Self, which is beyond pleasure and pain.
“And the fallen world can never understand them, i.e. know them, any more than they can understand the fall of man, in which they have no part, as others, who share it, can, and do. And yet, untiringly, – like the Sun, far away and omnipresent – they shed their light; that light which is, in our growing gloom, like a glimpse of all the past and future dawns.
“But, as we have said, there are also people with a Golden Age outlook, – fully aware of what a splendid place this world could be, materially and otherwise, – who can, however, neither renounce life “as it is” nor ignore it; people who, in addition to that, are endowed with what the Hindus would call a “Kshattriya” nature: born fighters, for whom difficulties exist only to be overcome, and for whom the impossible has a strange fascination. These are the men “against Time,” – absolutely sincere, selfless idealists, believers in those eternal values that the fallen world had rejected, and ready, in order to reassert them on the material plane, to resort to any means within their reach. As a consequence of the law of Time, those means are necessarily all the more drastic and all the more brutal as every historical Cycle draws nearer to its end. The last Man “against Time” is, in fact, no other than He Whose name, in Sanskrit Tradition, is Kalki, – the last Incarnation of the divine Sustainer of the universe and, at the same time, the Destroyer of the whole world; the Saviour Who will put an end to this present “yuga” in a formidable display of unparalleled violence, in order that a new creation may flourish in the innocence and splendor of a new “Age of Truth.”
The Kalki Avatāra referred to by Sāvitrī Devī is spoken of in detail in the twelfth canto of the Bhāgavata Purāṇa, as well as in the Kalki Purāṇa.
According to these sources, Kalki will be born in the legendary village of Śambhala on the twelfth day during the fortnight of the waxing moon in the month of Vaiśākha as the son of a brāhmaṇa named Viṣṇuyaśā and his wife Sumati, while the martially-spirited brāhmaṇa sage Paraśurāma, who is adept in the wielding of weapons and who once slaughtered the entire kṣatriya warrior class for their transgressions against the brāhmaṇas, will be his teacher.
Although Sāvitrī Devī had been hopeful about the advent of Kalki, the final Avatāra of Viṣṇu in times to come, the Vedic measurement of time indicates that, since approximately five thousand years of the Kali Yuga have already passed since the lifetime of Parīkṣit Mahārāja, another 427,000 Earth years are remaining of this age.
Throughout the duration of the Kali Yuga, several of these men against Time alluded to by Sāvitrī Devī will continue to exist, biding their time and awaiting the arrival of the Kalki Avatāra, to assist in the renewal of dharma.
Two of these men spoken of in both the Bhāgavata Purāṇa and the Kalki Purāṇa are the kings Maru and Devāpi of the Sūrya (sun) and Chandra (moon) dynasties, who have taken refuge in the village of Kalāpa.
And even those ordinary mortals who will have to endure lifespans of a short duration during the progression of the Kali Yuga, are still able to practice the yuga-dharma of the age and derive the same benefit as that accrued by the practice of dharma in previous ages, thus becoming men against Time themselves, despite Time’s external influences.
THE YUGA-DHARMA
In the Satya Yuga, mystic yogīs are able to take advantage of long lifespans and superior physical and mental endurance in order to master the yuga-dharma of meditation over the course of thousands of years of hermitic life in the Himālayas and other sanctified places.
In the Tretā Yuga, with the decline of these abilities, great yajñas or sacrifices become the yuga-dharma and are sponsored by the wealth of kings and are conducted by perfectly pure brāhmaṇas who wield brahmatejas or mystic power, and who are adept in the mastery of sound vibrations and the flawless recitation of hymns.
With the decline in the wealth of kings and the potency of the brāhmaṇical order, elaborate temple worship of Deities becomes the yuga-dharma in the Dvāpara Yuga, while in the Kali Yuga, the yuga-dharma is the chanting of the Mahā-mantra.
According to the twelfth canto of the Bhāgavata Purāṇa, “whatever result was obtained in Satya Yuga by meditation of Viṣṇu, in Tretā Yuga by performance of sacrifices, and in Dvāpara Yuga by worship of the Deity, is obtained in Kali Yuga simply by chanting the names of Hari.”
In this age, genuine yogīs are rarely found and what is passed off as yoga or meditation in the modern day by those wearing Lululemon yoga pants is farcical in comparison to the mystics of the Satya Yuga.
Similarly, ritualistic sacrifices which still form an important part of Hindu customs in the modern day, are displays of poverty in comparison to those conducted in the Tretā Yuga under the patronage of noble kings, which even the Devas themselves would often attend.
And as the archaeological record demonstrates, the remnants of temples from ancient times, many of which were constructed either during the Dvāpara Yuga, or the very early transitional portion of the Kali Yuga, far exceed in ambition and architecture, the houses of worship of various faiths which exist in modern times.
So while residual concepts of these previous systems of dharma still exist in some form, the practitioner of dharma in the present day concerns himself with perfecting the chanting of mantras, which are especially empowered in the Kali Yuga for the benefit of those with a short life span, reduced stamina of body and mind, and little wealth.
This yuga-dharma of the Kali Yuga was first popularised by Śrī Chaitanya’s movement of the sixteenth century, which emphasised the practice of kīrtana and did away with the rigid considerations of Brāhmaṇism by birth alone as a prerequisite for spiritual status in society.
Originally flourishing in West Bengal, that same saṅkīrtana movement later diverged into various branches of the Gauḍīya Vaiṣṇava tradition, which can still be found both in India and other parts of the world today.
Sāvitrī Devī, who first travelled to India as a pilgrim in the 1930’s and who would later engage in espionage activities against the British Raj during the war, is cited as having spent time with the Gauḍīya Maṭha, which was the most active branch of the saṅkīrtana movement at the time, on several occasions in 1935.
Sāvitrī Devī would later describe India as being “the last stronghold of living Āryan paganism” but also expressed concerns about the degrading influences of the Kali Yuga which were wearing down on India’s cultural and spiritual heritage, asking “how long is India going to last?”
Despite the inevitable advances and intrusions of the Kali Yuga however, those men and women who stand against the degrading influence of the Time factor and who are exiles of the Golden Age, still uphold the spirit of dharma in their own lives and have little to do with the devilish delights of the Kali Yuga.
After all, the word Āryan is derived from the Sanskrit verbal root ‘ṛ’, which means ‘to go ahead’ or to ‘progress’. Unlike the modern use of the word ‘progress’, which often indicates a pitch toward the left-hand-path of cultural inversion, the Vedic concept of progress indicates that one is moving forward spiritually, from whichever station of life one finds oneself – whether that be as a family-man, a renunciant, a scholar, a merchant or any other variety of legitimate and civilised social engagement.
As Sāvitrī Devī noted:
“There are no activities in “modern” life which are not futile, save perhaps those that aim at satisfying one’s body’s hunger: growing rice; growing wheat; gathering chestnuts from the woods or potatoes from one’s garden. And the one and only sensible policy can but be to let things take their course and to await the coming Destroyer, destined to clear the ground for the building of a new “Age of Truth”: the One Whom the Hindus name Kalki and hail as the tenth and last incarnation of Vishnu; the Destroyer Whose advent is the condition of the preservation of Life, according to Life’s everlasting laws.”
In this way, even in the midst of the chaos of the Kali Yuga, the modern-day Āryan who strives for self-sufficiency and who lives according to higher principles, while cutting down the symptoms of the age wherever needed, is able to live in the world, while forging bulwarks of resistance to Kali’s degenerate hordes.
* The Devas are sometimes translated as ‘Demigods’ and sometimes as ‘Gods’. While most people are familiar with monotheistic and polytheistic traditions, the Vedic version of theology is henotheistic in nature, in which both a Supreme Being existing beyond the material world, as well as lesser celestial Deities in charge of various aspects of material nature exist and are worshipped by different sub-sects, according to the desire and spiritual or material ambitions of the individual. Many Pagan traditions focus solely on the pantheon of heavenly beings, while Abrahamic sects like Christianity or Islam often ignore these angelic beings altogether. So sometimes the Devas are translated as being ‘Gods’, while sometimes they are translated as being ‘Demigods’ in order to differentiate them from the Supreme Being and His various Avatāras. In Greek and Roman mythology, we often find that the word ‘Demigod’ refers to heroes like Hercules who were born from mortal women, but who had a divine father – often Zeus. In Vedic mythology, heroes such as the five Pāṇḍava brothers were also born of mortal mothers in union with various Devas, but it is uncommon to refer to these heroes as being Demigods, but rather as extraordinarily powerful men.
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‘Clown World’ is a term used to describe the idea that ordinary life has become like a twisted circus where nothing is as it should be. The term is used everyday on any Internet forum devoted to cyberculture, in particular on imageboards such as 4chan. Clown World not only describes the end result of the Black Iron Prison, it heralds the overcoming of that same prison.
The term ‘Clown World’ is a development from the concept of ‘Bizarro World’, which is a fictional planet appearing in the DC Comics Universe. Thanks to the success of these comics, the term ‘Bizarro World’ entered popular culture as a term describing a world where everything was inverted, or the opposite of how it ought to be.
In the digital age, Bizarro World has transformed into Clown World. Like Bizarro World, Clown World is where everything is the opposite of Normal World. But, unlike Bizarro World, Clown World refers to the environment we find ourselves in here and now, and not some distant, fictional planet. The term is used by people who feel that something is deeply wrong with today’s society.
In Clown World, the mainstream media confuses instead of informs. Law enforcement agencies harass instead of protect. Spiritual authorities no longer believe in anything beyond the material. The University system no longer knows truth from political expedience. Medical authorities seek profit before health. Government agencies, instead of defending our interests, corral us like cattle.
In the digital age, people are no longer astonished by strangeness. Novelty, instead of alleviating boredom, merely adds to the confusion of overstimulation. So today, instead of life seeming bizarre like it did 50 years ago, it seems like a demented clown show.
Although this concept sounds dark, the point of it is not to dwell on that darkness. The underlying idea of Clown World is that the current difficulties of life in the West can be overcome by laughter. This is why my book on the subject, Clown World Chronicles, is written as a satire (if a grim one).
The green cartoon frog on the front cover of Clown World Chronicles is named Honkler. This character can be found any time something truly absurd is happening. The horns in both of his hands provide the musical backdrop to Clown World: an obnoxious honking, like something from a cheap carnival show. The mockery of Honkler calls us to see the humour in Clown World, instead of falling into despair.
Although some contend that the Clown World concept is inherently a right-wing idea, particularly associated with the alternative right, this is not accurate. It’s true that the counter-culture of 2026 is primarily right-wing, unlike the counter-culture of 1972, which was primarily left-wing. But the humorous element of today’s counter-culture comes from the alternative centre.
The alternative centre rejects the Establishment, but they also reject the alternative left and the alternative right, who they consider dangerous extremists. In the eyes of the alternative centre, the alternative left and alternative right are almost as responsible for Clown World as their opposite numbers in the Establishment.
Clown World is all around us today. It can be found any time someone says “That’s ridiculous!” in response to a news report that sounds too absurd to be true – but is.
Honk Honk!
The Causes Of Clown World
Clown World is the result of two principal forces.
The first is a natural historical decay process. This is often summarised in cyberspace as the “Hard times lead to strong men, strong men lead to good times, good times lead to weak men, weak men lead to hard times” cycle.
First outlined in Plato’s Republic, this process describes how the initial state of Nature was tamed by determined pioneers, who created great wealth. The comfort provided by this wealth led to people becoming soft, and this softness led to bad decisions which eventually recreated the poverty of the original state of Nature.
In the modern timeline, the economic golden decades following World War II led to greater wealth than at any other time in history. Never before did people have access to such a wide range of material comforts and pleasures. But this led to a uniquely entitled and infantilised population.
At this point in the decay cycle, society places its worst members in charge.
Right now, the West is in the “weak men lead to hard times” part of the cycle. The people captaining the Western Ship of State have never known struggle. This is why they are preoccupied with trivial issues, and it’s why they are incapable of standing up for the truth.
The second major force behind Clown World is deliberate agitation and destruction for the sake of control. This agitation and destruction is wrought by globalist interests known collectively as the Globohomo Gayplex, or Globohomo for short. Globohomo is the sadistic force that controls today’s mainstream media and culture.
These controllers are themselves divided into two major groups, who operate in alliance against the rest of us.
The first, and most powerful of these, are the neoliberals. Neoliberalism is the prevailing economic paradigm of the Western World, and has been ever since Ronald Reagan and Margaret Thatcher pushed it on us in the 1980s. According to neoliberalism, borders are an impediment to economic growth, and therefore the West needs to import as much cheap labour as possible.
Neoliberals are the same enemy that the human race has faced since that enemy invented usury in Babylon – silver magicians. Their obsession with money has led them to put immediate, material concerns above long-term, spiritual ones. The end result is a tawdry, soulless consumerism that leaves people in despair.
The second major group of people responsible for Clown World are the Marxists. These are the same pseudo-revolutionaries that destroyed Russia, China, Cambodia and dozens of other places, and who wish to radically transform the West along similar lines.
In Clown World, these Marxists aim to cause as much chaos as possible. Their belief is that society must be destroyed so that a new one can be built on revolutionary principles.
Unlike the old Marxists, who were obsessed with the question of class, the new Marxists care only about race. The vanguard of this new Marxism are the Brown Communists. These people push the same resentment-fuelled hate narrative as the regular Communists, only they hate white people instead of the bourgeoisie, and they claim to speak for brown people instead of the proletariat.
How They Push Clown World On Us
Clown World is pushed onto us by both the neoliberal and the Marxist wings of Globohomo, working in concert. Their main strategy is to normalise low-frequency behaviours, emotions and attitudes. They achieve this by controlling the information we receive, and feeding it to us in such a way that it warps our perceptions of reality.
The neoliberals can achieve this perception control through their control of the apparatus of propaganda, i.e. the mainstream media. The vast majority of mainstream media concerns are ultimately owned by international banking and finance interests such as BlackRock and Vanguard, and these interests instruct the media to only run stories that serve the globalist agenda.
By showcasing debates between two apparently opposing sides, the mainstream media can create the impression of lively political discourse. But, inevitably, the two sides showcased will both be loyal to the same set of globalists behind the scenes, and will not criticise them ever.
The most typical way Globohomo creates the illusion of genuine political exchange is by setting up debates between neoliberals and Marxists, both globalists. The ensuing debates over trivial issues create the perception that anything is up for discussion and questioning, except globalism itself. Anyone arguing for the well-being of their own people in the face of globalist interests is never given a platform.
By not platforming certain ideas, the masses come to think that those ideas don’t exist, or that they have very little popular support. Aldous Huxley once observed that “By simply not mentioning certain subjects… totalitarian propagandists have influenced opinion much more effectively than they could have by the most eloquent denunciations.” This is just as true of neoliberal totalitarians as of Nazis or Communists.
Control of the media narrative is also used to stifle dissent by destroying the reputations of any wrongthinker who can find a platform. The globalists achieve this in two major ways: either they smear their enemies as insane, or they smear them as evil. In practice, the method chosen depends on the competency of the target: if incompetent then insane, if competent then evil.
This smearing is then used to manipulate our fear of social exclusion. The television tells us that, if we agree with the people smeared as insane or evil, then we will be targeted next.
The Marxists achieve perception control through the influence gained from their successful completion of the Long March Through the Institutions. This was the name given by Marxist activist Rudi Dutschke to the strategy of transforming society by infiltrating all of society’s institutions, and then subverting them to serve Marxist interests.
Thanks to their control of the institutions, particularly the educational institutions, the Marxists have been able to normalise all kinds of false and destructive ideas, particularly ideas about how the lowest should be championed and the highest torn down. Modern classrooms are now places of indoctrination and not learning. Any student who questions the dogma is humiliated into silence by the rest of their class.
Neoliberals and Marxists, despite their surface differences, have come together as a globalist anti-spiritual alliance. This is typically seen when a Marxist journalist student writes some propaganda for a mainstream media outfit, and then the neoliberal editor of that outfit approves it for publication because it serves the interests of his globalist paymasters.
The end result is that Clown World is normalised through the mainstream media, making it seem inescapable.
Where Clown World Is Going In 2026
The future of Clown World looks like an extremely unpleasant place. Globohomo is eager to turn up the heat and bring the rest of us further into enslavement. From today’s vantage point, four existing trends are likely to worsen into 2026.
The first trend is physical control. This will be tightened through increasing surveillance.
Advanced facial recognition technologies are now a reality thanks to the greater bandwidth afforded by 5G. This has made it possible to set up a network of cameras that can track multiple details about a person in real time. Not only their movements, but also their emotional and mental state can be detected from cameras connected to algorithms that can recognise signs of distress, anxiety, tiredness, hunger, rage etc.
This data enables the authorities to see precisely who each of us interacts with, and when, and where, and for how long. They can also make a good guess at why we’re interacting with those others. If their algorithms detect that people might be gathering to conspire against them, pre-emptive arrests become a possibility.
The second trend is emotional control. This will be achieved through provoking fear and apathy.
The mainstream media will reach new levels of hysteria next year. We can expect that hype about an impending war with China will reach unprecedented levels. As with the coronavirus hysteria, which also dominated media space, anyone who doesn’t go along with it will be ostracised for not doing their part towards the greater good.
The foremost methods for provoking apathy will be increasing doses of pharmaceutical drugs and increasing levels of climate alarmism, nihilistic attitudes and general despair on the mainstream news shows. These shows will continue to preach the message that not only is the world a terrifying and awful place in which to live, but it will get worse, and there’s nothing anyone can do about it.
The combination of fear and apathy results in an inability to resist the Clown World ruling class. The thought of resistance is made to seem too daunting, too unrealistic, and our fellow man too unworthy of it.
The third trend is intellectual control. In principle, this has already been achieved long ago. But in 2026, it will intensify.
Globohomo will forbid the discussion of certain ideas by destroying the reputations of anyone who tries. Anti-globalists and nationalists will continue to be demonised as white supremacists and potential terrorist threats. Anyone considered a wrongthinker will be compared to Adolf Hitler, Anders Breivik and Brenton Tarrant.
This tightening of intellectual control will be starkest in the research institutions. As discussed in the previous section, globalists have already infiltrated the university system to the extent that they can expel non-globalists at will. In fact, they can expel anyone for wrongthink at any time, and the definition of wrongthink can change on a daily basis as objectives change.
The globalists will be aided in this by artificial intelligence. Algorithms already exist that can detect content of a particular nature and scrub it from social media. Because the large social media companies are all owned by globalists, they can work in concert to delete unwanted content before it can spread to a wider audience.
The fourth trend is spiritual control. As with intellectual control, globalists have already achieved this long ago and intend to tighten it in 2026.
The controllers of Clown World will increase their spiritual control over the rest of us by continuing to subject us to the Clown World Fork, which is when we are forced to choose between an Adharmic religion or atheism. Anyone following a Dharmic religion is then smeared as insane or evil, and thereby prevented from holding real political power.
The most influential of the Adharmic religions are the Abrahamic cults and their atheistic equivalent: Marxism. All of these religions prioritise the destruction or enslavement of outsiders as a legitimate means of gaining control. The consequence of promoting these religions today, as it has been for centuries, is to divide and conquer by sowing discord and strife. As such, Globohomo happily promotes any and all of them.
Related to this will be the continued resistance of Clown World governments to the legalisation of spiritual sacraments such as cannabis and the psychedelics. Knowing these sacraments to be medicines that liberate people from spiritual slavery, the controllers of Clown World will continue to demonise users of them as insane, and to dismiss the treasures of spiritual insight as worthless.
The net result of all of these trends might not be significantly worse than 2025. If there is war in the South China Sea, or a drastic escalation in Ukraine, however, all four trends will accelerate sharply.
How To Resist Clown World
Resisting the further decay of Clown World comes down to a combination of knowledge and will.
The first thing to understand is that Clown World is a reality. Things are now worse than they have been at any time since World War Two. Even the atmosphere of the World Wars lacked the total despair of Clown World. Today, a sadistic and soulless globalist ruling class terrorises a world of utterly demoralised slave populations. Our situation is truly bad.
The second thing to understand is that Clown World is limited in time. It is not a historical inevitability, and is not the final result of historical change, but merely a phase that all societies decay into – and then rise out of. We are living in Clown World today because of a century of bad decisions made by weak Western leaders. We will rise out of it when we put strong leaders in power – not authoritarians, but those who have seen beyond in a spiritual sense.
The third, and most important, thing to understand is that we are more powerful than them. We know that we are afraid and that Globohomo is powerful, but the fact remains: they can only rule us with our consent. They can use trickery, but this is only effective thanks to our decision to remain ignorant. All Globohomo’s power is given to them, by us. We can take it back.
With the right understanding in place, taking the right actions is only a matter of willpower.
The easiest way to contribute to the truth movement is to organise into groups based on geographical proximity, and to share information within those groups. Something as simple as a Telegram group called ‘Truth Seekers X’ (where X is the name of your town) or ‘Save Us From Y’ (where Y is the name of a politician) is a good start towards waking a large number of people up.
Anyone can start their own media organ and build followers by sharing quality information. Josef Goebbels once wrote that totalitarian propaganda needs complete control of all narratives in order to be effective. It follows, therefore, that one great way to counter totalitarianism is to promote alternative narratives.
It doesn’t matter exactly what those alternative narratives are. The main thing is to question Globohomo when it demands that we live in fear and submission.
Willpower also comes into play when making the right spiritual decisions. On one level, Clown World is the final result of all the times we chose to do harm to others because of selfish reasons. It is therefore a manifestation of our own karmic debt.
Wholesale resistance to Clown World will only be possible with a revival of true spirituality. Such a revival must happen, given the cyclical nature of history, and given that we are currently at a low point in that cycle. It’s only a matter of putting our hearts and minds behind it.
Clown World was foretold a long time ago. Such bad times always occur at the end of great ages, such as our current transition from the Age of Pisces to the Age of Aquarius. It is possible that Clown World will become even worse in coming years but, after it, a great Golden Age will begin.
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Vince McLeod is an occult philosopher, psychedelic enthusiast, satirist and social critic. He has a master’s degree in Psychology from the University of Canterbury, and is the author of Clown World Chronicles, the complete guide to the collapse of the Western World, as it happens.
