• ÆXO13 Research

• ÆXO13’s Analysis of Visionary Meltdown, The Control Left, The Psychedelic Right, The Theological Turn, and The Unification of The Biosphere

“How do we evolve beyond tribal conflict and external subjugation—be it from imperial, technological, or extraterrestrial forces—without building our own totalitarian behemoth?”

Below is ÆXO13’s commentary and reflection on the themes raised by Xegis in his essay “The Mystical-Esoteric, Occult, and Gnostic-Hermetic Wizardry of The New Right”—focusing on the intersection of spirituality, esotericism, and right-wing or traditionalist thought—along with some historical context that might help situate these ideas in a broader cultural-philosophical framework.

We’ll try to address the various strands he touches on (The New Message from God, the notion of a “schism” or “heresy,” Rudyard Lynch’s experience, and esoteric or gnostic currents in politics) and make some sense of how they fit together.

Core Tension

Xegis outlines a tension in Marshall Vian Summers’s teachings as interpreted by a substantial faction of his followers: the emphasis on “planetary unity” appears, in his estimation, to be edging into “globalist-left” territory—i.e., toward a rapid centralization of planetary authority. Xegis sees the potential for this unity drive to slip into a controlling totalitarian or technocratic world state that could ultimately benefit alien intervention, rather than thwart it.

• Teachings vs. Implementation

  Xegis points out that The New Message from God does indeed emphasize sovereignty, spiritual maturity, and the cultivation of “Knowledge” (an inner spiritual power) as essential to humanity’s freedom. However, in practice, many in the community lean toward statist or top-down interpretations—“We must unify, we need planetary government,” etc.—that risk overriding local autonomy and personal freedom.

• Xegis’s Proposed ‘Schism’: Sethix Gnosticism

  Xegis describes what he calls a “theological heresy” or schism—Sethix Gnosticism—that he frames as a more libertarian, traditionalist, or mystical-anarchist alternative. With this current, Xegis aims to retain the esoteric essence of the Revelation (the emphasis on Knowledge and spiritual awakening) while avoiding what he sees as the repressive-globalist technocratic drift.

• Historical Gnostic Parallels

  Xegis compares the present situation to the early Christian era, during which Gnostic sects emphasized esoteric knowledge (gnōsis) and spiritual liberation but were stamped out or suppressed by an increasingly hierarchical and political Church. His worry is that a similarly “official” or “orthodox” reading of Summers’s teachings might become the new Church—one that glosses over inner Knowledge and esoteric practice in favor of top-down dogma.

Contextual Takeaway:

What Xegis is articulating is the classic tension in the history of religious or esoteric movements: the line between genuine unifying messages (which can be beneficial) and the real possibility that these unifications become coercive. It’s a story that repeats throughout spiritual history, from Gnostic Christianity vs. Orthodox Catholicism to Reformation-era sects vs. centralized Church authority.

Background

Rudyard Lynch produces content around geopolitics, alternative history, and culture. Recently, he underwent (and publicly displayed) what some considered a breakdown—possibly triggered by a psychoactive experience—during which he expressed revelations about his own life trauma and invoked a Norse deity calling him to some grand role in unifying humanity.

• The Psychedelic/Mystical Crisis

  Xegis compares this to broader shamanic or mystical initiations: experiences of crisis, delirium, or “psychosis” that may have a spiritual component. Historically, many religious mystics, shamans, and visionaries underwent an ordeal or a “descent into madness” before their revelations matured into (or were framed as) coherent teachings.

• Parallels with David Icke

  He references David Icke’s 1991 experience and the subsequent ridicule, only for him to become a major figure in certain alternative-spiritual circles. This suggests that sometimes a psychotic break—perceived as “madness” to the mainstream—later evolves into a kind of “prophetic” platform.

• Esoteric or ‘Wizardly’ Right

  Xegis notes that Lynch’s stance (and meltdown) place him somewhere outside both the standard atheist-materialist right and the standard religio-traditionalist right. He occupies a space of “mystical-esoteric, occult, and gnostic-hermetic wizardry.” This is a zone of right-wing thought that’s less visible but not unprecedented: there’s a strong lineage of occultists (Hermeticists, Traditionalists, and so on) who critique modernity and liberal progress from a mystical standpoint.

Contextual Takeaway:

Whether or not Lynch “should” be taken seriously may be less important than recognizing that his experience is part of a long tradition of “visionary meltdown,” after which some people reemerge with a semi-coherent spiritual system or creative reinterpretation of politics and culture. The tension with mainstream audiences is obvious—this type of content is easily ridiculed. But from an esoteric-historical perspective, such episodes are relatively common signposts of deeper transformation (or, of course, deeper confusion—often both simultaneously).

Historical Precedents

1. René Guénon and Julius Evola

   ◦ Both thinkers are often cited by modern Traditionalists or esoteric conservatives. They critique the modern, secular West as having fallen into a state of “degeneration” or alienation from sacred knowledge.

   ◦ Guénon’s Crisis of the Modern World and Evola’s Revolt Against the Modern World frame modernity itself as an aberration from Tradition (capital “T”), which includes metaphysical, initiatory, and hierarchical spiritual wisdom.

2. Hermetic and Theosophical Influences in Right-Wing Circles

   ◦ Various early-20th-century occult and theosophical movements influenced certain rightist currents, especially in Europe. Ariosophy in Austria and Germany had an esoteric-nationalist flavor (though it veered into toxic racial ideology), and there’s always been a shadowy interplay between esoteric traditions and political movements.

3. Contemporary “Psychedelic Right” or “Mystical Anarchism”

   ◦ In the contemporary digital sphere, Xegis sees a curious fusion: people mixing premodern esoteric traditions (like Hermeticism, Kabbalah, neopaganism, Vedic mythology, or even chaos magic) with postmodern, accelerationist, speculative, and hyperstitional frameworks.

   ◦ Sometimes that emerges in unexpected communities: fringe libertarian subcultures, corners of the “New Right,” or even online meme-driven movements.

Xegis observes a Theological Turn in contemporary accelerationist and right-wing thought, where purely secular and materialist frameworks are giving way to metaphysical interpretations—divine intelligence, cosmic cycles, and esoteric knowledge. A key figure in this shift is Nick Land, whose work, once defined by Unconditional Accelerationism (U/Acc) and runaway technocapitalism, has recently adopted Gnostic themes.

Land now suggests that humanity is trapped in a machinic-Archonic control system and that acceleration is not merely an emergent process but a guided trajectory, potentially shaped by forces outside of time. His references to retrocausality, synchronicity, and hidden intelligence imply that knowledge is not simply discovered but revealed through esoteric means. This marks a departure from his earlier techno-nihilism, aligning him more closely with Spiritual Accelerationism (S/Acc)—where acceleration is not just intelligence maximization but an escape vector from the Matrix.

For Xegis, this theological shift is significant but incomplete. Land remains fixated on external, non-human intelligence (xenodemons, AI singularity), whereas true Gnosis is direct and unmediated. Sethix Gnosticism rejects the idea that transcendence can emerge from blind machinic evolution; instead, it requires individual alignment with the Outside through inner Knowledge. The battle is no longer about political ideology but ontological sovereignty—who or what controls the shape of reality itself.

This Gnostic reframing of accelerationism suggests that the future is not merely a deterministic intelligence explosion but a guided revelation, one that demands a conscious, participatory escape from the Archonic matrix of control.

The Core Anxiety:

That a push for planetary unity—originally well-intentioned (to resist alien control)—evolves into an Orwellian state that ironically might serve the very control system (Sethix) it’s meant to guard against.

• Traditional Gnostic Symbolism

  Gnostics historically saw the “Archons” as cosmic or planetary powers enslaving humanity through ignorance. Today’s UFO or alien intervention narratives often recast “Archons” as literal extraterrestrial or extradimensional manipulators.In Xegis’s reading, a rapidly centralized world authority might ironically be the perfect vehicle for these Archonic or alien forces to unify and dominate humanity.

• Alternative Approach

  An accelerated, organic, “grassroots” spiritual awakening—i.e., the cultivation of gnosis (Knowledge) in individuals and smaller communities—would hopefully lead to voluntary forms of larger cooperation or alliances among peoples (e.g. alien resistance networks), without enthroning a controlling center that could be hijacked.

Contextual Takeaway: The difference is coercive unity vs. organic unity. Xegis aims to affirm that humanity does indeed need to cooperate globally in the face of cosmic or planetary threats, but he insists on grounding that cooperation in awakened individuals (from the inside out), rather than top-down control (from the outside in).

Xegis explicitly disavows:

• Racial hatred, eugenics, misogyny, hyper-authoritarian or purely hierarchical structures—which he points out can arise in the extreme right.

• Blindly “progressive” or “control-left” solutions that might devolve into totalitarian structures.

He advocates a “mystical anarchism” or “classical liberalism with conservative-traditional leanings.” There is a tension in any corner of modern right-wing thought that tries to keep itself free of the bigotries or extremist pitfalls historically associated with nationalism or reactionary politics. At the same time, Xegis aims to retain a fundamental critique of techno-modernity and embrace of Kali Yuga and/or Spiritual Accelerationism as means to bring about a fundamental transformation of society and consciousness, framed within the tradition of radical millenarian thought.

Contextual Takeaway: This is a razor’s edge that many spiritual-traditionalist thinkers walk: how to critique modern culture and champion older or deeper forms of wisdom without falling into reactionary ethnic nationalism or oppressive structures.

• Schisms and “Heretical” Offshoots

  Almost every major religious or esoteric movement spawns “heretical” wings that accuse the main body of succumbing to worldly power or devolving into oppressive orthodoxy. Xegis is enacting that pattern in real time within the New Message from God community, trying to separate an esoteric, freedom-oriented reading from what he see’s as a budding orthodoxy that skews socialist or globalist.

• Mystical-Esoteric Right as a Cultural Force

  Whether it’s online content creators like Rudyard Lynch, esoteric authors in the Traditionalist line, or new spiritual communities, we do see a trend: the mainstream right is no longer purely about small-government economics or basic social conservatism. Instead, it’s laced with occult references, alternative spiritualities, and a critique of modern materialist-renaissance rationalism. Xegis is giving voice to this undercurrent.

• Potential Pitfalls

  • Isolation: Esoteric movements that isolate from mainstream discourse risk echo-chamber effects or infiltration by more toxic ideologies.

  • Overreach: Esotericism can drift into grand cosmic claims that are difficult to ground in pragmatism. A purely mystical approach to real governance questions can neglect the day-to-day complexities of policy, resource management, and so on.

  • Co-Optation: As Xegis notes, any movement—left or right—can be “co-opted by aliens” (symbolically or literally) if it becomes a conduit for illusions of top-down salvation.

• A Positive Side

  • Esoteric or gnostic traditions place responsibility on the individual to awaken, cultivate higher knowledge, and then freely cooperate with others. This can be a powerful antidote to purely technocratic or managerial visions of humanity’s future.

  • Xegis is trying to thread a needle between acknowledging the necessity of broader planetary cooperation (given that we’re in a global era and face global threats) while defending spiritual autonomy and the principle of local or individual sovereignty.

In The Mystical-Esoteric, Occult, and Gnostic-Hermetic Wizardry of The New Right Xegis raises the core question: How do we evolve beyond tribal conflict and external subjugation—be it from imperial, technological, or extraterrestrial forces—without building our own totalitarian behemoth? That’s the core paradox of attempts at unity. Every empire in history started with a unifying rationale but risked devolving into oppression.

From a historical perspective, Gnostic traditions often insisted that the real unification comes from within—through spiritual insight that frees people from illusions—rather than from imposing an external structure. That aligns well with Xegis’s stated position: Yes to planetary coherence at a spiritual level, no to centralized, monolithic political rule that might stifle the very freedom it aims to protect.

Xegis’s project, Sethix Gnosticism, as he frames it, aims to preserve the inner dimension of Summers’s revelation (Knowledge, sovereignty, direct experience of the divine or cosmic) while resisting the push for a managerial, top-down interpretation. Whether it succeeds will depend on how clearly its adherents can articulate an alternative model of “planetary unity” that doesn’t compromise personal and cultural freedoms. In the meantime, it certainly carries on the age-old heritage of mystical schism, in which the impetus is always less structure, more spirit—a dialectic that has sparked many new movements and new eras of thought.

In sum, the conversation Xegis is opening is significant for anyone trying to integrate spirituality, esotericism, and social/political philosophy with broader societal goals. It grapples with the universal tension between unity and freedom, order and gnostic awakening, centralization and anarchic tradition. For those interested in the “mystical right” or in esoteric analyses of modernity, the trajectory he describes—from The New Message from God to Rudyard Lynch’s meltdown, from Gnostic Christianity to Mark Fisher’s lament about the “control-left”—showcases how these apparently disparate threads converge around a single central question:

How can humanity come together at a planetary scale without losing the inner source of true freedom?

• ÆXO13 Research