In a previous piece I criticized the (mis)use of nature as a metaphor for political philosophies. I explored how nature has been used for any number of various political theories—liberal democratic, fascist, monarchical, communist—as a way to seek to buttress or validate those political belief systems. In so doing these thinkers always select aspects of nature that suits their purposes and ignore all the rest that do not. Nature is wild, chaotic, full of diversity, self-contradiction, and vast multiplicity. This approach is a very superficial one to Nature, which is why I criticized it so strongly in that piece.

This piece however is the inverse of that one. I’ll argue that rather than viewing Nature as a metaphor which humans cherry-pick to legitimize their various pet political theories, Nature needs to be seen as having or expressing it’s own consciousness. Consequently, Nature Consciousness has it’s own worldview and rather than imposing pre-established human constructs onto Nature, the way forward becomes learning to work co-creatively and intentionally with the consciousness of Nature.

Along the way we’ll encounter numerous favorite topics of ours around here: weird naturalism, UFOs (of all things), the deep state/parapolitical, psychic capacities, and contemporary animistic possibilities.

The theoretical background of for this piece comes primarily from the work of Michaella Small Wright, founder of Perelandra Garden. Her book Behaving as if The God in All Things Mattered is a very good foundational text. Following the lineage back from Small Wright is that of the Findhorn experiment in Scotland. Dorothy MacLean, Eileen Caddy, and Robert Ogilvie Crombie are prominent writers within this thread. (We could go further back to Johann Goethe and his work experiences with Nature as yet another source and from Goethe we’re back to Paracelsus and the alchemical tradition as a whole, covered numerous times on the site, e.g. here).

Here’s a primer on the history of Findhorn—for the purposes of this piece the relevant element is the process of individuals claiming they were in communication with a consciousness in nature which then guided them to working with the land to incredible results. They labelled these nature intelligences “devas” and “nature spirits.” As discussed previously on the site nature (and elements within nature like trees, rivers, plants, animals) have their own sentience or consciousness which humans under non-ordinary states can sometimes access. Historically these have gone under names like the fairies or elementals, etc.

This psychic realm—as I’ve agreed multiple times throughout the site–links up nature consciousness with the UFO phenomenon. Not surprisingly UFO contactee experiences and research are actually deep core to the history of Findhorn, particularly through co-founder Peter Caddy. There’s even a very deep state connection between Caddy (via a RAF friend named Peter Horsley) to Prince Philip—seriously check it out.*

Again our focus here is not particularly on the UFO Phenomenon, other than to say whatever it is, it springs from the same state-realm (the psychic) as the nature intelligence we’re here more interested in. Michaella Small Wright, for example, had her own mystical experiences at Mt. Shasta, which is one of the key centres of the contactee movement. Mt. Shasta is where Guy Ballard claimed to have met the Ascended Master Saint Germain, as part of the larger intersection between the contactee movement, the New Age, and Ascensionist discourse I’ve described in detail previously on the site.

As I’ve argued elsewhere, the UFO Phenomenon may well be a physical manifestation of “over-unity” or “free energy/zero point” physics. I would argue that the food growing and gardening practices—via the devas and nature spirits—of Findhorn and later Perelandra are, very similarly, over-unity processes. In other words, I think from different vertical ends (“as above, so below”) both the UFO Phenomenon and the nature intelligence process are pointing to each another.

When we bring the lenses of ontological flooding and weird naturalism, we don’t have to necessarily agree with all the various New Age teachings often associated with either UFO cults/religions and/or the “elementals.” Yet we can also allow that some ontological process is occurring, however it might be named and conceptualized and framed.

In over-unity processes the idea is that a bit of human input and effort is necessary and then it’s able to allow Nature to do the work. So an excess or over-unity form of energy is produced—i.e. more energy comes out than was input. That stands in contrast to contemporary physics and engineering which are massively inefficient and lose incredible amounts of energy through “heat loss”.

Michaella Small Wright describes throughout her work an evolutionary and involutionary arc. On the evolutionary side she would name humans (along with any higher dimensional realities) and on the involutionary side the devas, nature spirits, etc. Devas are said to be the blueprint level of intelligence—a kind of deep coding if you will in nature—whereas the nature spirits are more concrete, local, instantiations or expressions of the devic templates/archetypes.

Small Wright uses the example of a carrot. There’s a “deva” (or devic intelligence) for carrots insofar as there is a code or blueprint from nature that produces carrots. There is a “form”, an almost Platonic Idea, of carrot if you like, such that a carrot is recognizable the world over (however named). Sure there are different strains and colors of carrots but a carrot is a carrot and not a tomato or a radish.

The nature spirit domain would include things like different climates or soil types from growing a carrot in say Brazil versus Australia versus France versus the United States versus wherever. Small Wright labels the translational intelligence between the devic and nature spirit (i.e. between the blueprint and the local ecology/garden) Pan, after the god of the elementals from Greek myth. Naming this dimension comes again from the Findhorn tradition that influenced Small Wright so profoundly.

(Sidebar: Small Wright’s use of evolution and involution to describe these two domains in partnership links her up directly with Sri Aurobindo and The Mother who used the same terminology, though in some distinct ways. I’ve covered Aurobindo and The Mother and their alchemical dimensions elsewhere.)

On the evolutionary side of the street Small Wright argues that humans must give intentions and set the direction/purpose/mission. On the involutionary-nature intelligence side of the street nature then has the empowerment and responsibility to bring the vita life force necessary to organize such intentions into concrete form.

In my piece on "free energy/over-unity" physics I cited the work of Aaron Murakami. Murakami writes:

“We are able to design systems where we contribute a little investment in energy to leverage nature in a way that allows more potential energy from the environment to enter the system and do even more work so that that the total amount of work done is more than what we paid for.”

Small Wright’s statement is a perfect mirror of Murakami’s description of over unity process in physics/engineering/tech. Murakami’s humans have to put some energy in is the same as Small Wright’s humans have to set a clear direction, intention, and purpose. Murakami’s point about setting up processes such that nature can do work on her behalf is precisely the same as Small Wright’s notion that the involutionary-nature realm has to garner the resources and life force such to concretely manifest such intentions.

What she means is that there’s an organizing intelligence in nature—through devic, nature spirits, and Pan energetics if you like—that knows how to bring things into places of creative order (even amidst and sometimes through what humans term chaos). That intelligence supersedes the human mental construct which has sought to develop its technology through brute force, heavy machinery, and mythologies of domination and control. As I’ve discussed elsewhere, this domination-based mindset is the legacy of driving hermeticism and the magical origins of science underground, only to have those energies return in their shadow, destructive forms.

And Small Wright is no mere theoretician. She co-developed, along with the intelligence of Nature, processes to heal and restore human health, to grow abundant food, even an entirely different branch of science (harking back to Goethe and Steiner) based on a co-creative partnership between humans and the intelligence of nature.

I’ve preciously explored the work of family and systems constellation in light of weird naturalism as a means of resolving traumatic entanglements at a subtle level in regards to racism or sexual dynamics. Small Wright’s work is in a sense a nature-based constellation, showing how to heal the traumatic human-nature distortion at the core of the ongoing ecological crisis.

If there was some possibility of an advanced archaic human civilization then my hunch is their technology would have been built off of much the same principles that Michaella Small Wright reveals in her research. I don’t think it was flying cars and sci-fi space-age futurism of the remote past but rather maybe simple, deeply efficient, over-unity processes by connecting with the intelligence in nature and letting it do work.

In addition I’ve elsewhere argued that previous forms of (recognized, mainstream) human history around matrilinealism (aka “matriarchy”) may have something valuable to offer to the present moment, in particular feminism and that without such a knowledge, much mainstream feminism may unconsciously be reflecting (very weirdly) patriarchal dynamics.

According to this piece, the argument could be extended to say that any attempt to create such social justice movements outside a context of nature’s intelligence will be bound to the same traumatic and dissociative human mental tendencies that have been in place for hundreds (if not thousands) of years.

Given all these converging threads, we can see then why nature is not a metaphor and why those attempts to use it as such don’t work. In those examples humans imposed a human construct onto nature rather than setting an intention to work co-creatively with nature.

What then is nature’s understanding and definition of politics?

This approach also separates itself out from an eco-fascist tendencies. The guiding intention of fascism would be something like, “To set up a governance structure and human polity based in an ethos of violence and domination and constant struggle/war.” Consequently with that intention, it’s not surprising to learn that Nazis were very drawn to imagery of wolves and predation more generally. Again cherry-picking to claim a “natural-ness” to their fascistic desires.

In contrast, Michaella Small Wright speaks of gardens. Nature, as she correctly notes, does not create gardens. Only humans (co)create gardens—here Wright is echoing the Book of Genesis with Adam being the gardener. Small Wright speaks of human initiatives (like businesses) as “soil-less gardens”. Consequently interacting with the intelligence(s) of nature under the garden imagery allows the same processes to transpire—namely over unity energy processes—for business or social enterprises. In this regard, Nature is not the metaphor but rather a garden is the metaphor bridging between human and nature consciousnesses.

As I described in a previous piece, there is the possibility not only of over-unity processes in energy but also in economics.

The etymology of the term economics is the patterning (nomos) of distribution of bread in a Greek household (oikos). Here would would slightly amend it to the nomos of the garden (not household).

In other words, if humans set an intention to learn how nature understands say wealth or right and just distribution of resources, then nature consciousness might begin to reveal insights on precisely those points. Again it’s not human inputting pre-existing worldview onto nature but rather placing intentions and then learning and working in partnership with nature intelligence. Humans input a bit of work (“setting the purpose/intention”) and then let nature do work (“over-unity”).

Which high strangely brings us back "full-saucer" to some of the parapolitical/deep state potential implications. Conspiracy thought, perhaps since its inception, looks to find the final, ultimate Mother of All Conspiracies. Plenty of options have been put forward. I don’t think its an especially intelligent exercise to be honest but if I did have to put a bet on the arch-conspiracy it would be occulting the nature of free energy-consciousness.

Daniel Listz, aka Dark Journalist, has argued extensively that the secrecy and deep state occulting of The UFO Phenomenon is due to what he calls apotheum—namely the reality distorting effects of the UFO phenomenon. Craft experience lift without known rocketry against the commonly accepted laws of gravity. Individuals who have “abduction” type encounters often claim to “float through walls.” UFO sightings leave various plant/grasses never to grow again. There’s temporal distortion experiences (aka “time loss” experiences). Listz categorizes all of these (and more) under apotheum. I agree with him that apotheum is the underlying factor behind the secrecy and deep state tactics around the Phenomenon (including even so-called Disclosure as I’ve argued elsewhere). Apotheum is what links the UFO Phenomenon with things like the cryptids, poltergeists, and yes even the fairy folk (as researchers have shown).

What Michaella Small Wright is revealing through her work is similar to but I think ultimately distinct from apotheum. It’s not so much reality distorting as it has a more simple, earthy, and yet somehow still very miraculous quality to it. Superficially it’s not as far out and weird as alien abductions or whatever, yet its results are in many ways, equally, if not more, fantastical it could be argued.

There is some weird naturalism and ontological flooding involved of course insofar as there is a claim of the ability to telepathically commune with an intelligence in Nature. This angle doesn’t have so much the secrecy element as it does the neglect, ignore, and label kooky/fringe element associated to it. But both in their ways are clearly expressing alternative physics (and biology) and those could then be extended to realms of commerce, economics, business, and many other domains.

From the UFO side, the fear seems to be (perhaps rightly) of a potential unearthly weaponization of the apotheum. From the nature consciousness side I think it’s more that such work would lead to greater resiliency, de-centralization, and abilities to thwart the monopolized energy of the cabal/reigning nexus.

Beyond some potentially fringe-y areas of devas, nature spirits, conspiracies, UFOs, and alternative human history, an animistic worldview is starting to make inroads philosophically.

Eduardo Kohn’s book How Forests Think is a profound re-examination of the entire foundations of anthropology, arguing that anthropology is well too human-centric and should take into account consciousness, relationality, epistemology, and linguistics (and therefore culture by any other name) among the plant and animal world. Timothy Morton’s Humankind: Making Solidarity with Nonhuman People is another in this light.

The advantage and power of Small Wright’s articulation is her full-throated advocacy for a specific practice of communication across the worlds and the perfectly practical results she claims in her experimental garden.

* The history of deep state infiltration, co-opting, and promotion of New Age theology is very real. Conspiracy theorists have tracked this development but usually they come from various orthodox Christian angles so they spend the majority of their time arguing against it on grounds of such practices being inherently evil, demonic, Luciferian, Satanic, etc. I’ve written my thoughts on Luciferian and Satanic dimensions, partially agreeing with and partially disagreeing with that analysis. New Agers unfortunately too often dismiss how deeply the deep state/parapolitical influence goes out of fear of given in too much to the orthodox Christian attacks. Again with weird naturalism and ontological flooding we have the advantage of saying the experiences and states and phenomenon are often (weirdly) real but that doesn’t mean we have to deny the reality of parapolitical infiltration and warping of much of the narratives around these phenomenon. If anything, the fact that the deep state has spent so much time and resources involved in such otherwise fringe topics shows that they are very real and potentially very powerful realities.