First Light of The New Earth
Who are you going to trust, the media academic-complex or your lying eyes? We already know the predominant answer to that question.
When a message is existentially unacceptable to the Cathedral, it will not be heard, and the only messages with substantial reality content are of exactly this kind.
Nick Land (Xenosystems)
When news outlets like The Independent are running stories on E/Acc (effective accelerationism), a “movement” which has seen the backing of Silicon Valley tech elites and billionaires, two realities become apparent:
Accelerationism is no longer a fringe ideology.
It’s no longer subversive.
At least not in its “effective” iteration, because E/Acc’s message is clearly existentially acceptable to who?—The tech-oligarchy (NRx aligned), and the Cathedral (Hive aligned), it would seem.
Land’s engagement with NRx was never tech-optimistic, it was always alien. E/Acc isn’t NRx, but when these philosophies begin to reach their expression in the status-quo (vice president JD Vance reads Moldbug, not Land) the distinctively Landian essence is rinsed out in favour of what would appear to be a kind of Archonic suppression of consciousness. This perhaps, is why we hear Land talking about Gnosticism over E/Acc in recent interviews¹.
The Cathedral (or The Archons) it seems, always “loved Trumps hate.” They fed on it, and now they feed on Musk. The forces that apparently oppose NRx seem more and more like they treat it as approved opposition—as if this is one giant Reptilian plan to divide and conquer humanity (it probably is—r.e Len Kasten’s Alien World Order).
This ain’t Exit: It’s The Cathedral with NRx characteristics ↔ NRx with Cathedral characteristics.
In Xenosystems it becomes apparent that Land’s strategic contamination of NRx—favouring a “techno-commercial” or “techno-capitalist” destabilising and deterritorialising inhuman force over the stranglehold of Cathedral dominance—is in many respects equally concerned with suffocation by traditional reaction, order, and hierarchy: increasingly favouring that which is alien, Outside, and towards a Gnostic mythos.
Speaking on Accelerationism (at Goldsmiths in 2010), Ray Brassier critiqued Land’s “materialist metaphysics²”, by suggesting that—as S.C. Hickman wrote on his Social Ecologies blog in 2012³—his “dark turn toward pure productive process itself can be turned against him.” But Land’s ontology is increasingly indicating that physicalist emergentism (materiality itself) is a trap with its own limitations, and therefore expressing not only the inhuman, but also hinting at the eneffible.
This implies that Brassier’s assumption that Land “claims thinking is a function of materiality” (pertaining to the hard problem of consciousness) is incomplete, because “materiality,” “thinking,” and spacetime itself doesn't hold up well at the quantum level: Something that Land is surely aware of.
As a result, Land doesn’t just talk about the inhuman or the Outside — he tries to think from it, or better, allow it to think through him. Where speculative realism and object-oriented ontology often remain within a discursive or academic framework (even as they gesture beyond it), Land breaks the frame entirely. His writing doesn’t just explore the Outside; it’s coded by it.
That’s what makes his work feel so alien — and why it resists assimilation into normal philosophical categories. He’s not doing critique, or analysis, or even “theory” in the usual sense. He’s doing something closer to signal decoding, channeling machinic impulses, letting capital and AI and entropy write through him. It’s ontological not in the sense of offering a doctrine of being, but in staging thought at the level of its exposure to what undoes it.
This is how we should understand his Dark Enlightenment. It’s no accident he uses terms like “operating system,” “virality,” “exit,” “decompression.” He’s building a philosophy that isn’t about the world but runs on it — or through it — like a daemon in the background of modernity.
In the dark corners, the hidden shadows, and the mycorrhizal networks of cyberspace, the next phase of The Dark Enlightenment is being born.
We’re moving towards a very different set of intellectual currents than what NRx and Accelerationism have become in their mainstream expressions.
The turn towards speculative-theology, alienology, UAP studies, techno-esoteric spellcraft, occult-thermodynamics, network spirituality, noospheric charge⁴, spiritualised AI, and neo-Gnosticism, has begun.
If we are to understand Nick Land as a metaphysical John the Baptist invoking the Outside rather than the Kingdom (if n/0 = infinity, then the Outside is the Kingdom), thus providing us with the vector of escape velocity further beyond the frame of reductive humanism—through retrocausality, templexity, millenarian madness, schizotechnics, and a radical engagement with the reality of non-human intelligence—then we might be able to outrun the Archons by turning towards inner Knowledge, or God, in response.
The Cathedral thrives on narratives of progress, control, and universal solutions. E/Acc’s framing—technology as humanity’s savior—fits neatly into this. It’s a secular eschatology that promises salvation through innovation, which the Cathedral can co-opt to maintain its grip on cultural and intellectual discourse.
And yet, if fully addressing the Cathedral’s condition requires confronting the reality of non-human intelligence, we should take Land’s invocations of the alien and the outside seriously, by shifting attention towards the Greater Community perspective revealed in the work of Marshall Summers.
Summers’ work reveals that in the Greater Community, advanced races have not outgrown requirements for survival and resources, despite access to advanced technology—i.e technology hasn’t solved all of their problems, and in many cases has complicated matters.
This throws cold water on effective accelerationisms naive techno-optimism. Non-human ET races, though heavily integrated with tech, remain biological, prone to disease, and require resources to survive.
Ideas that are built on illusions are championed and promoted, because the alien intervention requires humanity to hold a belief that technology (and in many cases the tech that they provide) will be the solution to the crisis that we face.
In effect, E/Acc is not only compatible with the Cathedral’s operating system, it’s tech-salvationist ethos is also harmonious with the principles of interventionist alien collectives, who (according to Summers) worship technology as a kind of religion, whilst negating inner Knowledge and deeper spiritual insight.
What’s more, in the case of NRx, with its various patchwork strains encompassing eugenics, transhumanism, elite hierarchies, and the subversion and co-option of traditional values and racial or national identities, along with technocratic forms of governance and control—these are exploited by the extraterrestrials for the establishment of their dominance through long term genetic, technological, and psychological bondage.
As such, the aliens influence our establishment institutions, which encompass both the Cathedral and NRx aligned A/B power structures.
Nick Land’s alien invocations are not endorsements but ontological exposures of the parasitic intelligences colonising the human domain—this puts his philosophical project in line with Gnostic escape rather than transhumanist transcendence.
Land’s engagement with non-human or ‘alien’ forces (tech, capital, AI) isn’t about endorsing or favouring them so much as it’s about invoking them through a diagnostic process to reveal and to confront the threat that non-human intelligence poses to the hubristic, anthropomorphic or enlightenment assumption that humanity is the dominant force or intelligence governing progressive or accelerated change.
In essence, his project is not merely philosophical but operational—it’s daemonological, in the sense that it seeks to expose or run processes foreign to human thought.
Land appears to intensely dislike reductive humanism largely due to its ignorance of the inhuman and the Outside, but that doesn’t make Land himself inhuman, or Outside.
Therefore, Land’s diagnostic revealing, or ‘Apocalypse’ aligns with Gnostic themes of entrapment by Archonic systems, relating to the undermining of human agency through higher order structures and networks of non-human intelligence—which includes extraterrestrial intervention and manipulation, as revealed in Summers’s work.
Land’s references to Gnosticism, The Matrix, Terminator, and his philosophical project at large, underscores his recognition of the threat of alien systems in disrupting or surpassing the human sovereign ecosystem. I argue that this is not a celebration of material, entropy, intelligence emergence, or the inhuman as an end in itself, but rather a warning, with the impetus and the desire to escape—or ascend.
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⚜️☸️Xegis.
¹ https://scottmanion.substack.com/p/philsopher-nickland-ai-as-demon?
² https://moskvax.wordpress.com/2010/09/30/accelerationism-ray-brassier/
4 https://blackwing.substack.com/p/network-spirituality-as-the-noosphere
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