Geomantic secrets. This is a telephoto shot of Carn Kenidjack, a Neolithic tor, seen from atop a barrow five miles away at Carn Les Boel, a cliff sanctuary. Here’s the rub: step off that barrow and you can no longer see Carn Kenidjack. That sightline is important.
Over the last month I’ve been doing a complete revision and rewrite of the Ancient Penwith website and, with relief, this morning, on the Piscean new moon, I uploaded it all.
This is the key map that illustrates my main point in this work: that Penwith was an integrated ancient site and cliff sanctuary covering the whole landscape. That integrated system was pegged out between the cliff sanctuaries and Neolithic tors of the peninsula.
I built the site in 2015-19 in connection with my researches into Penwith’s ancient sites and geomancy, leading out of the ancient sites and alignments maps I was also making at the time. Initially the maps covered West Penwith though, by 2019, I had extended it across the whole of Cornwall. The maps, together with fieldwork, were the basis of the research.
It’s a resource site focused on the alternative archaeology and geomancy of West Penwith, as I understand it. In a way it’s a bit like the course on that subject that I never taught. It’s now around 100 pages in size and quite comprehensive.
There will be tweaks and amendments in coming weeks. If you find glitches, errors or dead links, please tell me their page and location! Thanks.
I’m not sure how much longer I have to live (being a cancer patient) and God usually doesn’t tell you when your bucket-kicking initiation will come – so this rendering of the site might be a parting shot. Whatever is the case, do enjoy trawling through it. It’s for you.
Whether or not you agree with this kind of stuff, there are gems there for the finding, and archaeologists will definitely miss something if they omit to give it a trawl and a good think – and a feel too. It’s all a matter of what we consider to be viable and useful evidence, and what conclusions we draw from it.
Near-parallel alignments across West Cornwall
This work is probably incorrect in some details, but the overall points made suggest that this peninsular landscape was built over many centuries into a single large, integrated ancient site and cliff sanctuary. One symptomatic outcome of this is that it has never been forcibly invaded. Well, except perhaps by tourists during summertime.
Have fun! With love, Palden
Archaeoastronomy. The summer solstice sun setting between Trink Hill, left, and Rosewall Hill, right, as seen from the top of Trencrom Hill, a Neolithic tor. This isn’t man-made – this is natural. Think about it…
St Michael’s Mount from Botrea Barrows (telephoto shot)
One of the strange gifts that cancer gives is the prospect of dying soon. It’s is a motivator. You can’t leave things till later or leave them incomplete. So I’ve been moved to bring things to completion as much as I can – with success in some areas and less in others. One area I’m focusing on wrapping up now is my study of the Megalithic period of the Neolithic and Bronze Ages.
For the last ten years I’ve been researching ancient sites in West Penwith, where I live, drawing on fifty years of study and experiences in Britain, Scandinavia, Greece, Jordan and Palestine. Having done an alignments map of Glastonbury twenty years ago,[1] in 2014 I started making a map of the ancient sites and alignments in Penwith.[2]
West Penwith, the shining land of Belerion, has more ancient sites per square mile than anywhere in Europe. It’s the far promontory at the very end of the long southwestern peninsula of Britain. Surrounded by cliffs on three sides, it has a distinct energy-boundary on the landward, eastern side, made up of three hills lying in a straight line – St Michael’s Mount, Trencrom Hill and St Ives’ Head. On the A30 to Penzance it crosses the road by the shop in the village of Crowlas.
Alignments in Penwith have been studied over the decades by John Michell and a number of other researchers. John wrote the 1974 book ‘The Old Stones of Land’s End’, identifying around ninety alignments involving mainly Bronze Age and early Christian sites. Checking these alignments with online satellite mapping, not available in John’s day, I found that only two of the ninety were inaccurate and questionable.
Cape Cornwall or Kilgooth Ust, with the Brisons Rocks behind
Then late one night came a Eureka moment, after an evening working on the Penwith map. I was tired yet unready to go to bed. I sat there musing about St Michael’s Mount, a roughly conical hill in a marine setting, and then about Cape Cornwall, a prominent headland near me, with a similar character. Both were prominent ancient sites on either side of the peninsula.
Spontaneously I got out a ruler, placing it between the two sites to see if an alignment was there. Lo behold, indeed there was. It passed through a set a four barrows up on the top of the hill on our farm, not far from my house. Gosh, that was a surprise.
One of the Botrea Barrows
I spend a lot of time up at Botrea Barrows and, though they don’t look impressive, they have a remarkable panorama and they certainly have that distinct feeling you get at an ancient site that is still energy-alive. It’s a feeling of being changed in mood and perspective, energy-bathed, both calmed and energised.[3]
A lightbulb lit up. I started checking to see whether there were further alignments like this. The Mount and Cape Cornwall are both cliff sanctuaries. They form a necklace of magic headlands around Penwith, and also much of Cornwall and parts of Devon (there’s a big one in Somerset called Brean Down). So I started checking other cliff sanctuaries and suddenly a lot of new alignments appeared. Normally called cliff castles, they aren’t defensive, and they’re not just beautiful places but also they have a special feeling of being consecrated, so I call them cliff sanctuaries.
I found about eight alignments in twenty minutes – a record never again repeated, since usually they don’t come easily. Not only this, but many of the alignments connected with Neolithic tors, the very first dedicated ancient sites in Penwith, Cornwall and Dartmoor. There are five in this area: Carn Brea, the Mount, Trencrom Hill, Carn Kenidjack and Carn Galva.
Something interesting emerged. Three of these newfound alignments crossed exactly at Lanyon Quoit. One came from Carn Brea near Redruth (a Neolithic tor), through Trencrom Hill (a Neolithic tor), Mulfra Quoit and Lanyon Quoit (Neolithic quoits or cromlechs). It continues to the Tregeseal stone circle complex and eventually to the Brisons Rocks off Cape Cornwall. This implies that, when it was built in the Bronze Age, Tregeseal was deliberately placed on this alignment, or that the site was known in the Neolithic even if it took a millennium to build a stone circle on it.
Another alignment went from St Michael’s Mount (a Neolithic tor) through Lanyon Quoit to Pendeen Watch (a cliff sanctuary). A third alignment went from Treryn Dinas (a cliff sanctuary) through Boscawen-ûn stone circle and Lanyon Quoit to Bosiliack Barrow and a proxy menhir at the Nine Maidens stone circle. Thus, the location of stone circles is significantly determined by these alignments (though multiple interlocking factors are usually involved).
Lanyon Quoit, with Carn Galva behind. Lanyon Quoit is not in its original shape – it fell down in Victorian times and was incorrectly re-erected.
That sounds straightforward, but the implications are quite big.
Lanyon Quoit was built around 3700-3500 BCE, as were the enclosures built to encircle the Neolithic tors. Since the quoit’s precise position is fixed by these three alignments, each aligning with tors or cliff sanctuaries, it means that cliff sanctuaries date back in their first us to at least that time. In one fell swoop, the number of Neolithic sites in Penwith doubled.
Cliff sanctuaries are not usually regarded as major ancient sites.[4] This discovery changes that. Archaeologists ascribe them to the Iron Age around 2,500-2,000 years ago. But we now have geomantic evidence that they were far older in first use and far more important. They were consecrated – you can feel this when you visit them, since they don’t have the same feeling as other headlands. To test this, visit Zennor Head, an ordinary headland, and then neighbouring Bosigran Castle and Gurnard’s Head, both cliff sanctuaries. They’re special. The discovery of Neolithic archaeological remains at some of them hasn’t caused archaeologists to drop their attachment to Iron Age fortresses though.
These new alignments I call ‘backbone alignments’. They are different from the alignments John Michell and most ley-hunters studied, involving Bronze Age sites such as stone circles, cairns and menhirs. In Penwith, what’s special about the backbones is that they represent a more coherent order than the Bronze Age alignments. I’m surprised no one has discovered them before.
More implications… The backbones reveal a coherent structure to the 600 ancient sites of West Penwith. They hint at a master plan – a plan to make Penwith into one big landscape temple, one big cliff sanctuary. This idea hasn’t caught on down here, except with one archaeologist (David Giddings) who struck upon it independently, using a different logic and terminology from me.
We aren’t looking at a random collection of ancient sites splattered across Penwith wherever anyone fancied. We’re looking at a planned, integrated network and system of ancient sites.
It evolved according to basic protocols but not a rigid plan. Here’s an analogy. The Internet was not planned, and what has emerged in recent decades is not what was foreseen and intended early on. However, it evolved according to consistent protocols – a bundle of coding that operates internet networks in a coherent, expandable, adaptable way. Although it grew organically, there was system to it.
Similar applies to the principles established in the Neolithic 3000s – principles first developed in Iberia and brought to Britain around 3700 BCE with a wave of incoming migrants at that time. (They spoke a language related to Basque.) Later, in the Early-to-Mid Bronze Age (2500ish to 1200ish) the Brits took these principles further than anyone, to high degrees of astronomical, mathematical, geomantic and cosmological sophistication.
According to Knight and Lomas [1] even the Egyptians are likely to have learned some mathematical tricks from the Brits concerning the curvature and size of the Earth and the precession of the equinoxes. The Bronzies were doing Pythagorean and Euclidean mathematics two millennia before Pythagoras and Euclid, and they understood the astronomical Metonic cycle two millennia before Meton, another Greek philosopher, wrote it down and got the kudos for it.
This gets bigger when we look at the reasons why the megalith-builders went to so much trouble building megaliths. Here we go right outside the scope and beliefs of archaeologists into the wilder territory of geomancers. When the Neolithics and Bronzies built ancient sites, they plugged them into astronomical variables, underground water, networks of energy-lines, networks of alignments (those are two different things), and they built them using advanced mathematical and astronomical systems. They locked time into space through the designs, orientations, proportions and alignments of ancient sites, particularly stone circles, the ‘cathedrals of the Bronze Age’. Why?
The Nine Maidens stone circle
Well, go to an ancient site and spend time there. You’re entering a multidimensional energy field. The evidence lies in observing our feelings, registering those feelings and taking them seriously. The depth and significance of experience is magnified at ancient sites. When you leave, it’s worth noting what’s different in your state, mood and optic. It’s far more than the uplift you might gain from a walk in the countryside. Test it out.
The character and feeling of this experience depends on several factors, contingent on the time you visit, your motivation and respect, how openly you and the place interact with one another, how the place itself is feeling at the time, what you do, what you don’t do, and also there’s a mysterious ‘factor X’, a magical concatenation of conditions that makes some visits extra memorable, even transformative. These variables influence the character of our experience of ancient sites when we visit them – and their experience of us.
This is a consciousness effect. We don’t understand how it works, but it does, and there are hints of proof in neuroscience and parapsychological research. You don’t have to take my word for it: simply visit ancient sites and try it for yourself. The principle here is that containing, fixing and enhancing energy fields seems to be the key reason why ancient sites were built, and why they were placed and designed as they were. This was a technology of consciousness.
It isn’t difficult to feel or sense subtle energy, at least instinctually or semi-consciously. If you’re capable of feeling love, you’re capable of feeling energy, and this is a capability we are born with. But it is more difficult to square this with our overlaid, educated rationality which, together with fears, conditioning, insecurities and emotional armouring, tends to edit, dull, obstruct, corrupt or suppress our sensitivities.
To many people, what I’ve written about consciousness effects makes little or no sense – it’s imagination, woo-woo and hocus-pocus. ‘No evidence’ – though actually, there is. Academics and archaeologists are missing something really big here.
Boscawen-ûn stone circle
The consciousness effect was valued because these people worked magically – shamanically. This matter lay at the heart of their culture. They worked with the inner components of reality, knowing that what happens within us is entirely connected with what happens around us (called non-dualism). Ancient sites of different kinds were built to exploit various opportunities of consciousness.
Some sites train our awareness upwards, some out to the landscape, some to the earth-sky relationship, some downwards (such as wells) and some inwards (such as chambered cairns and fogous). Stone circles, the reactors, telescopes and laboratories of megalithic times, create a palpable and measurable energy-intensity within their enclosed space.
This would be used at auspicious times for high-pressure magical-ceremonial workings. A few hundred people would surround the circle, fasting, chanting, dancing and visualising, probably with the help of mind medicines, while inside it ‘proto-Druids’ would perform the specifics of the work. They did this to create an intensified energy-field to perform healings, balance the etheric bioelectronics of land and sky (affecting fertility and climate), carry out ceremonial consciousness work in connection with the environment and the welfare of the people, make decisions through an oracle, communicate over long distances, protect the land and keep the spirits of land and sky happy.
But this is not all, since West Penwith is one big ancient site made up of hills, tors and headlands, stone circles, menhirs, cairns and barrows, quoits, enclosures, holy wells and other sacred spaces. These represent a significant buildup of geomantic infrastructure designed around the landscape itself, using subtle energy technologies. It took until the peak of the Bronze Age around 2000-1800 BCE for the infrastructure to take full shape.
However there are signs of a trial run in the Neolithic 3000s in the northern highlands of the peninsula, where most people then lived: the quoits were arranged in a structure involving astronomical and parallel alignments, suggesting that the quoits were built to a coordinated plan. They might all have been built around the same time.[5]
Recently I’ve been studying landscape temples in Penwith. These are areas that hang together in terms of the psycho-geographical, perceptual and magical lie of the land and its features. It is likely that these roughly coincided with the social subgroups or tribes of Penwith. Everyone was related somehow, but social subgroups occupied certain areas, calling them ‘home’. These were not days of territorial frictions, and what mattered most was heartlands more than boundaries.
Based on my knowledge of the area, I’ve drawn a map of what I think those landscape temples and tribal areas might be, as they might have been seen in the Bronze Age, around its zenith. It is hypothetical with little backup, but it’s an interesting thought-experiment and it makes some sense in terms of the lie of the land and the way ancient sites are arrayed.
Here’s an example. On the west coast of Penwith, between Mayon Cliff near Sennen in the south and Cape Kenidjack in the north, a landscape temple is marked out by a series of clifftop cairns.[6] They all face the sea, toward the setting sun and the Isles of Scilly, with the Longships Rocks and Chapel Carn Brea acting as focal points of attention. From every one of these cairns you can see Chapel Carn Brea, the first and last hill in Britain – it has a Neolithic longbarrow and Bronze Age cairns on top. Sennen was the main landing beach for Scilly boats, and the people of this area will have been involved with Scillonians and probably related to them.
Caer Brân from above
I live in another landscape temple made of four hill sites and a valley between them, at the centre of the peninsula. Bartinney Castle is a high, convex, rounded hill with a circular enclosure, eight cairns and a well on top, probably used for quite high-level magical purposes. Caer Brân is a circular enclosure on a hillbrow with a remarkable panorama – I think it was the parliament site for the whole of Penwith and, within its magic circle, a neutral space. Sancreed Beacon feels to me as if it was a ceremonial centre and seat of power for the local tribe. Botrea Hill has four large platform barrows on it, likely to have been used for ceremonial-magical purposes. All four hills are within view of each other, part of the same perceptual landscape and complementing each other in character.[7]
Caer Brân (pronounced ‘care brain’) as seen from Botrea Hill
Penwith was one large landscape temple with a variety of localised areas within it, each with its own character and geomantic facility.
Gradually I’ve been building a picture of life in Penwith in the Neolithic 3000s and the Bronze Age. These periods were quite different, not least in population numbers, which were much bigger in the Bronze Age. But what many people miss is the esoteric depth of the culture of the megalithic period. The bottom-line issue is that megalithic sites cannot be understood without appreciating the crucial role of subtle earth energy in their construction, location and reason for being.
It’s also important to acknowledge the role of shamanic consciousness work in the way the people of the time managed their affairs. This was a theocratic, magical civilisation and, while it didn’t build cities, roads and empires, its thinking was advanced.
This is not just a captivating fascination with the past: it has something to do with our future and the healing of our world. My work in West Penwith has led me to this.
Mulfra Quoit, with St Michael’s Mount behind. I think Mulfra Quoit and Zennor Quoit were both intentionally decommissioned.
This year I wish to bring this work to completion so that I can drop it and pass it on, while I can. It’s not just about completing a body of work. It’s about resolving something inside myself. With others like me, I’ve lived in a time where people like us are not believed – the tide of convention and groupthink has gone the other way. When I was young I knew it would take time but I believed that, by the end of my life, the tide would have turned. Astrology would be accepted, geomancers respected, healers would be accepted as a mainstream medical option, war would be going or gone, the world would be changing and oddbods like me would be seen and heard. This hasn’t happened, so completion now involves leaving clues for others to pick up in future.
For me, it’s also about resolving and healing personal pain. The pain of having ideas rejected because they don’t fit with the prevailing ideology of our time. Things aren’t properly discussed or peer-reviewed, people like me get rubbished, discredited, sidelined, we don’t get the grants and we’re kept off the BBC. Being a vegetarian, meditatator, aged hippy, astrologer, crop circle researcher, social healer and Palestine activist has not been popular with the mainstream. Some things I’ve done have even been illegal – talking to terrorists, delivering babies or using mind medicines – and it is disgraceful that these are still considered crimes.
The pain of being misjudged and discriminated against is a big learning experience for a sensitive soul, and since getting cancer I’ve become more aware of how it has affected me throughout life. I’m working on it by rattling away on my computer, creating an online archive of material which I hope people will find and make use of after I’ve gone.
But it’s a forgiveness process too, because ultimately the weight of unforgiveness rests most heavily on our own shoulders. Time is a healer, and what goes around, comes around. To quote Bhavabhuti, an Indian mathematician and philosopher of the 700s CE: “If learned critics do deride my work, then let them. Not for them I wrought. One day a soul shall live to share my thought, for time is endless and the world is wide.” Until he came along, in mathematics the number Zero did not exist.
I’m up on Botrea Barrows in West Penwith, Cornwall, recounting why they’re there, and what life was like 5,500-3,500 years ago in the megalithic era, in the neolithic and bronze ages, when they were built.
St Michael’s Mount
It’s also about the reasons why the ancient people of Britain went to so much trouble to build sites like this.
They weren’t fools, and they did it to create practical benefits, and they were onto something that is relevant to our day.
It has something to do with building a sustainable civilisation – one that works more or less in harmony with nature. Although it did come to an end, megalithic bronze age civilisation lasted around 1,200 years – pretty good.
Cape Cornwall
Introduced by a Cornish chough and outroduced by oystercatchers and a raven, and the Atlantic waves at Carn Les Boel, a cliff sanctuary just south of Land’s End, at the furthest end of Cornwall.
If you’re resident in Cornwall or a Cornwall fan, or you’re likely to visit here this year, and if you’re into visiting ancient sites, these maps are useful.
The last five days, since it has been rainy a lot and quite often really white-out foggy, I’ve been doing my six-monthly updates of the ancient maps of Cornish and Scillonian ancient sites that I’ve been working on since 2015.
There are two main maps: 1. ancient sites 2. ancient site alignments
These are not just maps but also rather encyclopaedic databases. That is, if you click on an ancient site symbol, a popup give you information and links to other sites where there’s more info about that site.
The location of ancient sites is very accurate and these maps can be used in the field, so that you can find sites when tramping around.
However, before entering ancient sites, please switch your phone off completely, so that you don’t pollute the site and you feel and experience the site more clearly.
If you live in Cornwall or are visiting this summer, or if you’re a fan of Cornwall, these maps are very useful!
One of the big themes of my life has been time – dealing with the present, understanding the past and envisioning the future.
The future has preoccupied me since I was a late teenager – sitting around with friends, discussing things, trying to see which way the world will go. That’s still an open and evolving question, though for me the issues are clearer now [see:The World in 2050] and my perceptions of fifty years ago, honed by experience and the passing of time, in essence remain quite consistent.
Looking at the future led me to the past. As a student at the London School of Economics during the ‘troubles’ of 1969-71, I’d experienced what it’s like being in a revolution that is suppressed and fails – a devastating transition from inspired ferment to cruel disillusionment. Many are the peoples round the world who have experienced similar since then.
Trying to deal with my ‘political pain’, I studied the movements of change of the past, seeking clues. Then I was given a gift.
Ragged and burned out, one summer’s day I hitched out of London, landing up two days later in the Orkney islands. I found the Ring of Brogar, a big stone circle, and innocently I decided to sleep in the middle of it. I wasn’t expecting a major soul-intervention that night. But it came.
I had a profound lucid dream in which hundreds of people danced around the circle. Chanting and stamping rhythmically as they moved round it, they made the earth resound like a deeply donging bell, generating a charged magical atmosphere.
Loving my favourite stone at Carn Lês Boel
One of them came, reached down and said, “Come and join us“. Which I duly did. From then on I was a smitten megalithomaniac. A deep memory of ancient times was reawakened. Back then too I was involved with time, responsible for organising longterm observances and rites to work with Metonic, Jupiter, Saturn and other longer cycles of time.
Guess what, in this life, by the mid-1980s I was initiating consciousness-raising camps, doing a modern version of the same thing. And they were astrologically timed. After one of the camps I had a moving inner experience where the modern I and the ancient me were dialoguing, sharing our perspectives from our contrasting points in time.
So, I’ve been an astrologer, historian, antiquarian and futurologist. I didn’t particularly plan this but that’s the way it unfolded, in paragraphs and chapters through life. While studying astrology in the 1970s it felt more like remembering than learning afresh. By 1990 I had compiled The Historical Ephemeris of historical cycles with a timeline of events, showing how major-scale changes in human ideas and activities can be identified by observing such cycles. A labour of love, much ignored by historians, it needed doing and I did it.
For the last decade I’ve been studying and mapping West Penwith’s prehistoric sites. We have lots of them. One day I realised why the ancient Penwithians had gone to all the trouble of building these things. Experiences gathered in world healing [see:The Flying Squad] over the previous 35ish years led to a lightbulb moment that came up at Bosiliack Barrow, where I go whenever I seek insights. It’s funny how a revelation often simply uncovers something obvious and already there, though until then it is unseen.
I’m not particularly into earth healing, lightworking or healing and prayer circles, though it’s important that people do these. I’m more into working surgically with specific issues that obstruct progress, in an inner journeying and energy-working sense. It involves addressing fundamental social and cultural patternings, tendencies and institutions that become spotlighted by current events, digging down to get closer to the heart of things, unconcealing and helping to heal the layered pain and damage that humanity has brought upon itself over time. In our own time, these issues are getting in the way of necessary change.
CASPN members, after doing maintenance work at Boscawen-ûn
Consciousness work is upstepped immensely when groups of people work together. Over time, in activities with others that I’ve been involved with, remarkable outcomes have occasionally arisen from it. The Council of Nine (I wrote a book for them in the early 1990s) had emphasised this too: “If there are thirty-six with one mind, focused together, then the entire world, even the universe, may be changed“.
However, an undistracted, unwavering, one-minded focus is needed for that, and it’s not easy. If a group or network knits itself together over time, melding as a group, it can build up a momentum and focus that can take us at least part way along that track.
Sometimes it even happens unintentionally in the public sphere – moving moments experienced at a captivating music concert, a funeral, an uprising or even in a football crowd. Notable in particular are those moments that shake the awareness and feelings of mainstream people in their millions – poignant events, situations and crises that can sometimes evoke a one-mindedness in millions of people at the same time.
When the numbers rise, the intention and energy-holding are good, and there is real feeling behind it, the work people do in this field does have a positive effect, incrementally raising the world’s vibrational level. I encourage you to include this kind of work as a slice of attention in your life, in whatever way is best for you.
Brane chambered cairn, near Carn Euny
Back to ancient sites. The key sites are those that enclose space – stone circles, enclosures, chambered cairns, caves, wells and dolmens. Here intense vibrational fields can be built up within that space. That’s what the people in my dream fifty years ago were doing.
In many ancient sites we can still feel vestiges of those energy-fields, built up over the centuries during the megalithic era. A presence is in residence. At Boscawen-ûn stone circle, a couple of miles from me, it’s quite common that, when you arrive, someone else is leaving, and when you leave, someone else arrives. There’s something bigger going on here.
Being a peninsula at the end of a bigger peninsula (Cornwall and Devon), West Penwith has definite edges, bounded by the sea. Even the landward side in the east is guarded by three hills in a dead straight line (St Michael’s Mount, Trencrom Hill and St Ives’ Head), creating a threshold and energy-shield. (Interestingly, the G7 conference held in Cornwall in 2021 was located exactly on this line.)
Bosiliack Barrow
As I did my research, it came clear that this was not just a fascinating collection of ancient sites – they constituted one big, integrated system, roughly 10×15 miles in size, and purposefully built. It was rooted in the landscape, anchored to key hills (neolithic tor enclosures) and promontories (cliff sanctuaries). The location of major sites such as stone circles is largely determined by these.
These sites are also variously plugged into underground water-energy systems beneath them. Stone circles and dolmens are sited on top of ‘blind springs’, energy-springs emerging as a vortex on the surface, which the ancients then entrained and focused by building an ancient site on top.
They’re also plugged into the wider cosmos by alignments to the rising and setting points of the sun and moon at key times of year, as well as, in some cases, certain key stars – marked out by alignments to menhirs, cairns or natural features. The designs, geometry and mathematics of many sites also embodied principles such as the Metonic cycle, a 19-year cycle of relationship between the solar and lunar calendars, both of which were used at the time.
Tregeseal
Stone circles and other sites are placed in remarkable locations, with a visible relationship with the lay of the land. Tregeseal stone circle, near me, lies in the apex of a U-shaped bowl of hills which meld together to highlight a gap in the west, toward the sea and the distant Isles of Scilly, which float on the ocean like a mystic realm on the edge of the world.
Stone circles, enclosures and certain hills and features were amped up by cairns, menhirs and other markers that were aligned to them, acting as feeders, relays and batteries. These integrated the system as a whole into a network. In some cairns, bodies were buried not for the memorialisation purposes we now practice with our dead, but to bless and light up the land and the network by burying the relics of revered people at carefully-chosen places – rather like the medieval reverence for saints’ relics.
It was all for the engineering of conditions in which advanced consciousness levels could be achieved – though there were other purposes too. Enclosed energy-spaces such as stone circles and chambers are insulated, charged-up spaces. In Penwith, background radiation in a stone circle is much lower inside than outside it, and this applies also to background psychic noise. A protected, charged space like this allows clearer and stronger psychic, shamanic and healing work – and many of you will have experienced this yourselves.
At the Hundredth Monkey camps of the mid-1990s we built up an energy-field in the circle that resembled those that they built up at ancient sites. An energy-field morphs into a reality-field, where the framework of reality changes gear and things become possible that are not available under normal circumstances.
This was noticeable at the end of a camp when we closed the circle – the mood would subside like a slow puncture, ‘normality’ would restore its grip and the background noise and clamour of the busy world around began intruding again. We had been in a magic space with very different character, norms and rules.
Treen chambered cairn
Inside chambered cairns there’s a profound quietness providing ideal conditions for solitary meditation, vision-questing, innerwork and conscious dying, and also for the treatment of seeds, tools, elixirs and magical objects. Insulated from outside by stone and earth, such cairns sit on energy-vortices generated by the intersection of two or more underground water streams underneath. This makes the chamber into an energy-bath or orgone accumulator, valuable for entering into altered states.
Apart from ‘getting high’, why did they bother with all this? It had a direct bearing on the fortunes of people and tribes, as an investment that paid good dividends. Although their civilisation was materially simple, it was culturally and spiritually sophisticated. They had an advanced technology that worked esoterically with the essence of life, the core dynamics within all things, with which they could carry out forms of genetic modification, long-distance communication, medical procedures, ecological and climatic regulation and societal problem-solving.
They weren’t manipulating genetics the way we do today: instead they created energised conditions within which organisms could modify and enhance themselves, and this has been demonstrated to be possible in modern-time experiments too. They needed no telegraph wires or radio waves for communication: trained psychics, often some of society’s neurodiverse people, trained up, would enter a state in which time and distance ceased being an issue.
As for weather-modification, by siting menhirs, mounds and stones on top of energy-conductive water and metal veins and magnetic anomalies, they could neutralise the excesses of bioelectric charge between land and sky, reducing climatic extremes and damaging weather events. Conducting sometimes long and complex rites they focused on keeping Gaia and the spirits of land, sea and sky happy.
Caer Brân
Different kinds of sites evoke different responses – this concerns consciousness-engineering. Just over the valley from me is Caer Brân, a circular hillbrow enclosure surrounded by earth banks, which could hold a gathering of at least 300 people – I believe it was the parliament site for Penwith in the bronze and iron ages. Parliament-moots were probably held annually at a fullmoon around summer solstice, exploiting the virtues of the time and the site, which is exactly aligned with two other circular enclosures (Castle an Dinas and Pordenack Point), with a summer solstice orientation. Though it has a remarkable panorama encompassing Mount’s Bay and the Isles of Scilly, you can’t really see the view from inside because the surrounding banks obscure it. This entrains consciousness upwards and inwards.
Chapel Carn Brea from Boscawen-ûn
Meanwhile, on a neolithic tor hill or a hill camp, awareness opens out over a wide vista, invoking an upward-and-outward feeling. Or at some sites our attention might be entrained in certain directions – at Boscawen-ûn we are drawn toward Chapel Carn Brea, the very last hill in Britain, a beacon hill topped with a neolithic longbarrow and bronze age cairns. In contrast, in a chamber or holy well a deep interiority arises. Ancient sites had added properties engineered into them.
People did ongoing magical work over many generations, well-trained, focused and serious in intent. To crank it up further, they chose power points in time – an eclipse, solstice or planetary configuration – amplifying and pushing their energy-work over a critical potency hump.
There are things to learn from all this. I’m not suggesting building new stone circles everywhichwhere, but there are ways we can amp up world healing work by learning from the shamanic methodology and philosophy that megalithic peoples used. One key element is groupwork and another is the focus such a group can build up. In some respects this was easier for the ancients since they were mostly related, well accustomed to it and also much less psychologically scatterbrained than we. But we moderns have our virtues, such as psychospiritual diversity, a lot of creativity and a good measure of despair regarding the state of the world.
My feeling is that, in the coming decades, events on planet Earth will reach moments of intensity where everyone worldwide gets a deep and clear sense of the full extent of what’s at stake. Events have a way of manifesting scenarios before us that stir us up, press our collective buttons and present sharp dilemmas – whether they’re big events such as the recent earthquakes in Türkiye and Syria, or small, highly poignant events such as a refugee baby washed up dead on Greek shores. These experiences focus minds and hearts, invoking archetypal imagery, stirring sentiments and moral choices. This global process will intensify in coming times and there’s an inevitable crunchpoint approaching, or a few of them, where we’re faced with events of a ‘this really is it‘ kind.
Chapel Carn Brea
It all hangs around whether we pull together globally or atomise into a tangled mess of narrow interests. It’s not just a matter of practical cooperation, effort and peacemaking, but also one of one-minded and one-hearted inner consensus. We’re faced with a mountain of global issues that require a miracle, or a stream of them, and normal means of fixing our problem are too slow and clunky. Only a quantum shift of approach and priorities is likely to prevent disastrous levels of hardship and disruption in coming decades.
A miracle requires the focusing and intensification of an energy field to the extent that our former understanding of reality flips. Nothing much might immediately change, but everything looks and feels very different. A new reality-field supersedes the previous one. The rules change and remarkable things happen. This depends greatly on how, collectively, we see and judge things – a disaster can be made good if if leads to fundamental changes.
This involves going to the heart of things, dealing with them in a psychospiritual way. Not to the exclusion of practical solutions, but complementing them. Making a big step in the collective heart of humanity. Creating a resonance that overrides the psychic disarray and disturbance of today – a central cause of today’s global problems.
‘Disaster’ means out of tune with or loss of the stars. Out of sync with nature, human nature and the cosmos. Out of sync with the guiding light within. The ancients did their shamanic energy-work to keep things resonating well, knowing that everything is interconnected and interdependent. Fixing the world today involves a big cooperation in every possible sense, between humans and with nature and the cosmos.
We have this in our collective memory – it’s a taproot memory in humanity’s collective soul. If we read the underlying meaning of current events to be a manifestation of all that we semi-consciously fear, dread, need and hope for, it is possible to see how events are leading us toward a crunch point, a truth point. A point of focus where everyone’s awareness potentially comes together to think a new and deep thought.
Mên Scryfa and Carn Galva
So something in our deep memory from former millennia holds a key here. And it concerns the future.
Time is a strange thing, and dimensional. When I went down with cancer, my life expectancy was shortened yet strangely I was given a gift of expanded time. In a time-poor world I became time-rich. Not long ago I asked myself whether I’d like my old life back, and I realised I didn’t really. Though life is more difficult now, and serving time as a cancer patient, 70% dead and hovering there, mostly alone, has tested me to the limit, time has morphed toward a more timeless zone where other things start happening. Loss of physical capability has led to something of a gain in inner ability. Life on Earth always has its compensations!
Perhaps that’s where the world is heading. Global loss of traction caused by increasing crises and disruptions could well lead to a similar compensating factor, experienced by growing numbers of people. I’ve discovered this in the crisis zones I’ve been in – such intensity can pull out the true human in us. When your life is at risk you play for high stakes, and there’s no alternative. You’re drawn into the immediacy of now, and time changes in power and potency. That’s where root-questions are met. From a world healing viewpoint, that’s where the crunchpoint lies, and from it will be born the next world, whatever shape that takes.
Logan Rock or Castel Tredhyn, castle of Tredyn (SW 3972 2198)
With a daunting magic and brooding mystery hovering around it, Treryn Dinas is a fascinating place, though it’s also a place not to be messed with. Enter with respect or the Cosmic Trickster might knobble you with a dash of unsolicited reality.
You get the feeling odd things might have happened here. It’s a place of mystery, power, sorcery and truth. Not exactly tranquil, it is nonetheless impressive in its strong underlying feeling of power. In folklore it was the home of giants.
On the actual dinas there aren’t easy assembly places or comfortable places to hang out – precarious scrambling is involved – so at any time people will have been in small numbers only on the dinas. Something about this and its obstacular nature gives the dinas its character. It’s strong in feeling, and worth visiting to feel the brooding, enigmatic character of the place.
The headland has two parts, the rocky headland itself and a large encampment to its landward side called Treen Circle, built in the Iron Age, according to archaeological orthodoxy – and the banks on its landward side probably were Iron Age.
However, its first use would have been in the Neolithic 3000s BCE, if not earlier, even if little or nothing was built there then. Neolithic artefacts and relics have been found on the dinas – items and offerings hidden in the rocks.
How otherwise can we say it’s Neolithic? First, the dinas is so prominent and rich in character that it must have been important.
Second, Treen Circle lies exactly on a backbone alignment (108) through the Merry Maidens, St Michael’s Mount and Carn Brea – an alignment of three natural features (two Neolithic tor enclosures and one cliff sanctuary) with a Bronze Age stone circle dropped onto it. Treen Circle is where people would hang out and camp when visiting the dinas. Antiquarians once thought there was a stone circle in Treen Circle, but this is improbable.
It was the most inhabited of the cliff sanctuaries of Penwith except perhaps for St Michael’s Mount. Treen Circle encampment was large – it could have hosted some pretty big gatherings and, in the Iron Age, quite a few people in roundhouses. This would have been a summer residence – in winter it is exposed.
It was strategically placed, not far from Porthcurno, one of Penwith’s prime landing beaches. But still, it’s a bit far away for defence of the beach, if such were necessary, so a defensive purpose to the dinas is questionable, even though Treen Circle is separated from the surrounding landscape by a significant Iron Age rampart and ditch.
Just outside it, a strongly aligned menhir has recently been rediscovered and re-erected.
Unlike many cliff sanctuaries, Treryn Dinas had practical value, with good farmland and fishing grounds nearby, situated in a commanding position that is a twenty minute trot from Porthcurno.
One wonders whether rocking the logan rock at Treryn Dinas was done to make sound and rhythm for geomantic reasons, to pulse the earth, or even as an ancient kind of foghorn, sounding out a slow drumbeat to warn boats when sea mists were down.
The rather unique upstanding stone at its summit gives Treryn Dinas a special character – it might have been placed there.
Another backbone alignment runs from Treryn Dinas to Boscawen-ûn stone circle, Lanyon Quoit, Bosiliack Barrow (a rather special chambered cairn) and a menhir just yards from the Nine Maidens. So, three of Penwith’s stone circles are linked with Treryn Dinas – that’s significant. Even so, no alignment has been found with Tregeseal, the fourth stone circle of Penwith.
I’m doing a series about cliff sanctuaries in West Penwith, Cornwall, where I live. I forgot to post the first one here when I did it, so you’re getting a bonus blog this time, about two cliff sanctuaries. The first is about Cape Cornwall and the second about Bosigran Castle. Also, at the bottom is mention of my forthcoming visit to Glastonbury at Easter – if you happen to live in or around it.
Cape Cornwall as seen from Nancherrow valley
Cape Cornwall
Down’ere in West Penwith, Cornwall (right at the end) we have an important coastal feature called cliff castles – though I call them cliff sanctuaries, a far better descriptor. Archaeologically they are customarily dated back to the iron age (from 500 BCE on), though actually they go back to the neolithic 3000s BCE.
Cape Cornwall and the Brisons rocks from near Cape Kenidjack
That is, when this area was mostly forested, the main places you could get out of it, ‘get some space’, were on the neolithic tors and hills and the cliff sanctuaries. So these formed the first major ancient sites in the area.
This is one cliff sanctuary, Kilgooth Ust (pr: ‘east’), the Gooseback of St Just, or Cape Cornwall, and it’s near St Just. It was severely affected by the tin trade 150ish years ago – hence the remnant chimney and the houses. But it is a classic, and it’s one of the major alignment centres of Penwith. Originally it had four barrows on its neck. Here’s an alignments map: https://www.google.co.uk/maps/d/viewer…
Cape Cornwall as seen from Carn Gloose
Around Cape Cornwall were some of the richest deposits of metals in ancient times, with arsenic-rich tin, gold and other rare metals used in metal smelting to create different qualities and finishes, from around 1800 BCE. On either side of Kilgooth Ust was a landing bay where metal ingots were exported.
The rocks offshore are called The Brisons. It’s the left-hand, southern one that is the energy-centre there. In neolithic and bronze age times they were probably not islands.
Cape Cornwall as seen from Sennen
I’ll post a few more cliff sanctuaries as time goes on. See the map to see the other cliff sanctuaries in the area, forming a necklace around Penwith, the ancient Belerion, or ‘radiant land’. These were sanctified spaces, and you can feel it.
Until someone did a proper theodolite job in late Victorian times, this was regarded as the Land’s End. But actually, what’s now called Land’s End is a matter of yards further west. But this, in a way, is the energetic Land’s End.
Bosigran Castle
Bos chy carn, ‘home house [under the] crag’, often translated as ‘Ygraine’s home’ (Map ref: SW 4169 3688)
This is one of my favourite cliff sanctuaries, mainly because of its friendly atmosphere. There’s a story that it was the home of a queen – Ygraine, after King Arthur’s mythic mother, but it has other possible meanings too. It has a hospitable, sociable feeling. So, this queen, whoever she was, might well have been a great lady, leaving a strong imprint.
Today, it attracts lots of rock climbers – avid Bristolians in VW vans. You can be sitting there listening to the waves, looking wistfully over the sea toward Ireland, when a clinking starts up and, sooner or later, a helmeted climber appears over the parapet, trailing ropes and looking pleased. On one occasion a school of minke whales cruised past and the climbers were spellbound, frozen to the spot, hanging in weird positions on their ropes. I was moved too, preoccupied as I had been with my prehistoric ponderings and customary flask of anthropocene tea.
The top of Bosigran Castle is rocky and divided into a number of different natural spaces. Carn Galva is behind
Bosigran has a pleasantly healing and relieving feeling. Good for spending time when the weather is pleasant, it’s a great place for picnics, in both Neolithic and modern times. It could easily accommodate around 200 people for a summer weekend shindig, though there is no evidence and little likelihood of permanent occupation (too exposed in winter). Summer nights spent around a campfire would have been wonderful. It lies below Carn Galva, the magic mountain of Penwith, and perhaps the tribe that had Bosigran Castle lived around Carn Galva, coming down to the cliff sanctuary for special occasions. Summer sunsets there can be special.
The ‘throne’
A rocky Iron Age rampart sections it off from the surrounding land, though defence is only one possible reason it is there. More likely it was simply an energy-threshold, since when you cross it you get the feeling you’re entering special space. There are several distinct areas on top of Bosigran, each with rock platforms that could serve as outdoor ‘rooms’ – so it’s a place where a number of things could happen at the same time. At one of these areas is a throne-like rock where one can imagine a chief, wise-woman or druid sitting, with their flock arrayed around them.
The logan rock
The top of Bosigran is littered with earthfast rocks and, apart from the boundary rampart, there are few signs of rock-moving or the placing of stone, except in two instances. There is a logan or rocking stone on the top, near the ‘throne’. These are flattish granite boulders balanced in such a way that they could be rocked. It’s possible they were natural, or placed there or adjusted slightly to make them rock. What the purpose of logan stones was, we do not know, but the ancients clearly thought them special. These were the bass drums of the Neolithic era. Perhaps people drummed along to the deep rocking sound, building up a stirring, thumping beat.
The ‘council circle’
Further along the left side of the headland and down a bit, there is a sunken, west-facing area with an array of rocks which suggest a ‘council circle’, as if it were a place for undisturbed discussions.
Nearby is a line of three rocks with their lined-up edges aligned toward Pendeen Watch, a neighbouring cliff sanctuary. These are (I think) deliberately oriented stones intended to highlight the relationship between the two cliff sanctuaries.
The zawn (inlet)
Bosigran is a good example of a cliff sanctuary potentially serving as a coastal beacon site – the prehistoric equivalent of a lighthouse. A few of the cliff sanctuaries will have been connected with trade, but this is unlikely at Bosigran. This was a place for gatherings and events. It’s a pleasant half-mile walk down from the road, and it’s worth going down into the zawn (inlet) on the western side too, to watch the seabirds, waves and climbers. There are some interesting tin-mining remains in the valley, with signs of tin-streaming methods having been used in centuries past.
I shall be in Glastonbury over Easter and doing two gigs while there.
One is at the Legend Conference in the Assembly Rooms on Sunday 9th April at 10am on Sunday morning, and here’s the blurb…
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Consciousness work and the way it can affect our reality
My talk will be focusing on consciousness work and the way it can affect our reality. I’ll be going back to our roots, in the neolithic and beyond, to the early inner imaginal work that gave root to the core stuff of our culture, to our beliefs and ways of perceiving things. Using my home area, West Penwith in Cornwall, as an example, I’ll show how ancient sites were built for consciousness work in order to penetrate and engineer the heart of reality – amongst other things affecting the climate, the ecosystem and human society. Which happen to be issues that are a wee bit important today.
Forty years ago, the Assembly Rooms hosted some very early experiments in ‘working the circle’ – something that is now accepted and common – and Glastonbury is a place with deep historic and esoteric roots too. So the heart of my talk is about consciousness work in the imaginal sphere, how this might be used in jogging the prevailing reality-field of our world, and how it all started several millennia ago.
I shall also be doing ‘An Evening with Palden Jenkins’ on Friday evening, 7th April, hosted by the Inner Light Community, and that will be announced on their site and on my Facebook page soon.
On Saturday I’ll be around if anyone wishes to meet up. However, I’ll need you not to wear me out, and to have your phone switched off! I’m a bit of an old crock and I’m electrosensitive (my cancer is caused by EM radiation). Still here though!
This is something of a turning point for me. I hope it is so for you, and in a benign way. After a disastrous winter I feel I am now moving on, step by step. One small symptom of this is that I’ve just completed the Meyn Mamvro Archive.
After two years’ work, I’m rather relieved to complete it. Who knows how many mouse-clicks were involved, but it would be thousands. What’s significant here, for me, is that it’s the last such project I shall do. I’ve done a good few over the years.
It’s an archive of 100 copies of the magazine Meyn Mamvro, about archaeology and earth mysteries in West Penwith and wider Cornwall, edited and published by a friend and soul sister, Cheryl Straffon. I’m glad to have done it.
There have been a number of lasts in my life since getting cancer, and a few more are to come.
In West Penwith, where I live, I’ve done a number of projects in the prehistory area, apart from this. This subject really interests me, and I so much love West Penwith.
One is a series of maps of the ancient sites and geomantic alignments in West Penwith and wider Cornwall (six years’ work) – they’re here: http://www.palden.co.uk/shiningland/maps.html
Another is the Ancient Penwith website, a very comprehensive site providing alternative ideas about West Penwith’s prehistory. It goes through the different kinds of sites in Penwith, and it highlights the role of ancient site alignments in the creation of the whole system of ancient sites in Penwith.
Another is my forthcoming book Shining Land – the ancient sites of West Penwith, and what they say about megalithic civilisation. It’s not out yet though. But there’s some interesting material on the book’s website to be getting on with. It’s here: www.palden.co.uk/shiningland/
I’ve been overwhelmed with things since my partner departed some months ago, so I’ve been unable to focus on the book to get it published. But that will happen in due course, inshallah. Being a cancer patient, I can’t push myself as most people do, or multitask and remember all the details involved in living a modern life. I go at half the rate of most people.
My support system isn’t working well – if I had my way I’d like a digital PA, a minder or two for adventures (such as in a month’s time) and a close companion. But that’s life – you get what you get, especially on Saturn transits!
The uphill grind of the last 6-9 months has taught me a lot, squeezed and raked me out, pushed me through an accelerated change process and moved me a long way. I can feel it moving without yet knowing where it is going. The process isn’t complete, though things are brightening up.
In August and September I shall be doing the first three events of my ‘Far Beyond’ magic tour, in Glastonbury, Avebury and Totnes area, plus a couple of talks. Full details to be announced soon, when everything is hammered out. I’m really looking forward to that and, if you’re pulled to join me, I’d love seeing you. I have a feeling this is going to be rather special.
It’s great working with each of the local organisers, and many thanks to them. This is limited-edition, one-off stuff, since my capacity to do such things will decline in time. I hope to go to Wales and the North too (organisers sought), perhaps during autumn-winter, inshallah.
The good news I’ve had recently is that my cancer is not deteriorating, according to the latest tests. In February my cancer indicators (such as paraproteins) started climbing – I was very ill and in a dark tunnel – but as I improved they have pegged at a new level. It means I don’t have to change cancer drugs. This is a relief, since the new drug is a kind of thalidomide, which my mother took when gestating me, and intuitively I just don’t feel safe with the prospect of taking it.
There’s another benefit too. The nurses from a private healthcare company (Pharmaxo) who visit me monthly to administer my drugs are really nice, and they answer questions and take on issues in ways that NHS nurses and doctors don’t. If my drugs are changed, I shall lose them (because I’ll be taking pills, not injections). This has been important, since I feel quite neglected by the NHS, and I’ve lost my medical confidante too (my ex-partner), so the advice and support of the nurses has been really valuable.
It’s the peak of the year – it comes so fast – the time when fruition begins, when the drift of our lives since winter solstice reaches a climax and it turns a corner. Something has taken shape, and now we need to do something with it – harvest it and then put it to use. If you’d like to read something about solstices and equinoxes, then here’s a book I wrote 35 years ago, Living in Time, that explains all – now archived free online. Living in Time: The Ancient Festivals.
Love from me to all of you, from down’ere in Cornwall.
Notes from the Far Beyond 
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