Angel Walk

8/14/2019 Angel Walk

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Angel Walk

RUPERT: (I)nsofar as we see angels as organised

holarchically, perhaps we can see them as associated withangel fields. Angels themselves could be thought of as a

particular manifestation of the activity of these fields, just

as photons are a particulate way of thinking about the

activity, the energy, carried in electromagnetic fields.

MATTHEW: Somehow were talking about photon and

field coming together in the light. Angel light.

RUPERT: And their traditional role is as interconnectors,

as messengers

(p.41, The Physics of Angels, Matthew Fox & Rupert

Sheldrake, San Francisco: Harper Collins, 1996)

We skirt around St Michael and All Angels on MountDinham the place is such an obvious vantage point just

like the sites of Danes Castle, Rougement Castle and the

Law Courts, yet no one seems to know much about

previous uses of this site it was called California at one

time, and prior to the church being built it was Turners

Field, used to dry cloth over racks. Field. It was purchased

by John Dinham to prevent a fun fair getting hold of theland, with, at least in Dinhams mind, the potential for the

site becoming an operating pitch for prostitutes. A

contested field. Commandeered by someone who

understood the pull, the curving of ideological and sensual


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space that could happen in this field. Not by a Puritan, but

by a patron of an alternative sensuality. The church was

built as an idealistic propaganda tool according to guide

Richard Parker, who leads an Exeter Open Day tour, forTractarianism and Anglo-Catholicism, for visuality against

Puritanism. For stone symbol against the word alone.

On our way wed dodged the traffic

to climb onto the base of the Clock

Tower and there was a tiny white

angel a brilliant white, delicate

angel-shaped miniature moth.

Notes: electricity and god are

indistinguishable this seems to be

a quote from someone, one of us?

it sounds unintendedly Futurist

Matthew and Vicky had been drifting and went in CreditonChurch on the Michael Line, the former centre for local

ecclesiastical power before its usurpation by Exeters

growing economy lately Ive read the move was for

defensive rather than economic reasons, hmm - (the Bishop

of Crediton lives in a green mossy world off the Cathderal

Close in Exeter) - in the church they found a memorial to

Redvers Buller, complete with four archangels and a

dedication to Godfrey de Bouillon, Crusader conqueror of

Jerusalem in 1099...

Notes: awareness, among the elite, of esoteric currents


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The figure to the right of the cross bounded by wheat Godfrey of Bouillon.

Notes: An astral plane: Tony the Tiger, Michelin man,Ronald MacDonald interacting...

and initiator of such architectural events as the

rebuilding of the Church of the Holy Sepulchre and the

construction of the dome over the Rotunda inspiration for

the round churches of the Templars the Temple in

London, just down the river from Somerset House. What

was Bullers interest in this soldier conqueror of mythicspace? Of pseudo-origins? In de Bouillon, the imaginary

founder of a secret society within the Templars, the

conspiracy within the conspiracy, the Prieur de Sion, at

the heart of The Holy Blood and The Holy Grail

mythos?

Designed by W. D. Caroe, 1911. Who is he?

Godfrey of Bouillon, one of the knights leading the

Crusade, is as noble as his counterpart Ibn Khaldun,who believes that Christians, Jews and Muslims arefundamentally the same, and hopes that peace maybe forged between the disparate religions.

(From an unfilmed treatment ofCrusade, intended for

Arnold Schwarzenegger. p112, Tales From Development

Hell, David Hughes, London: Titan Books, 2003.)

water wings - on a dropped or discarded shopping list


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Once you become sensitised to the arcane layers of

esoterica that sediment the world, as with rats in the city,

you find you are never very far from them. They offer littlehope of an explanation of what is really going on.

Somewhere in the distant past each empirical piece of

esoterica has disrupted the official history of things,

changed views of the world, but too quickly they become

collections of evidence to prove cases, solidifying

confirmations and re-confirmations of that first life-

changing transformation of point of view; the repetition of

the everyday survival of the novelty. Such is the urgency ofthis task some people are willing to embrace dangerous

views with violent histories in pursuing the logic of the

conservatism of their revolution. Then, there is an

obligation to contest, to expose empirically. But to have

debunkas a default mode is an arid way of being. It is

certainly antithetical to mythogeography, for which these

diaphanous layers of the weird and the conspiratorial canserve as a useful ideological-pseudo-geology: not there for

excavation or investigation, but like free-floating versions

of geological diagrams of sediment, lapping up against the

citys buildings, grain by invisible grain building up into

drifts against some places and swept bare from others. Like

diagrams of space/time they bend in attraction to certain

strong ideological masses. A ghostly means for reading

ideological gravity in the city.

Outside the church we are engaged in conversation by a

lady from the Free Cottages. Free? Not at those rents!

She tells us that she was entertaining friends from America


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at the Royal Clarence Hotel, in search of their roots, and

there they were, sat, unknowingly, just a few yards from a

monument to an ancestor of theirs. They were called

Bastard or something like that Hooker? Yes,thats it!

I attended a talk in St Michael and All Angels, Mount

Dinham God On The Brain by the Reverend Anthony

Freeman, occasionally officiating at the church at Crediton,

editor of the Journal of Consciousness Studies carefully

laying down the material science for visions, prophetic

voices, etc. and leaving a gap for faith. ThroughoutReverend Freeman sat facing the West Door screen of

angels and a singularly human devil, so individually

characterised it is hard not to think the face was intended to

be recognised. The doors are double, and above them, in a

circular medallion, is a carving of the seven archangels. In


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the front are St Gabriel with lily, St. Michael with his

sword and scales and St Raphael with the staff and scrip.

Behind these are the four others, each blowing his own

trumpet. (The Church of St Michael & All Angels,Exeter, A Short History and Guide)

There is a mythogeographical ground between the

conscious stars and the statues of angels, held uncertainly

in the tension between a worked psychological stone and

big space, between fields and quantum packeted exchanges

of energy, complex consciousness and those big wings,

light and the a-real body of Uriel/Azreal (missing fromMount Dinham, present at Crediton): between person and

physics: And they were standing under a tree in Eden and

the fruit of the tree was like the appearance of a bunch of

grapes on the vine. And behind the tree was standing

something like a dragon in form, but having hands and feet,

just like a mans, on his back six wings and six on his left.

(The Apocalypse of Abraham, quoted p. 4, Paranoia,Issue 33, fall 2003) The David/Michael in the North

transcept of St Michaels & All Angels, Mount Dinham

the possible impersonation of an angel feet on the ground,

wingless: the only grounded, rooted angel/dragon in Exeter

statuary? That slab of angelic array at the West End is

disrupted by a human-faced devil/dragon/lizard of war

(sectarianism?), the construction of a temple to the neo-

Platonic visuality of a theory of angelic everything

disrupted: in another old document, called the

Testament of Solomon, which refers to the building of the

temple at Jerusalem by Solomon. Dated to the 1st Century

AD and written in Greek, it describes how the dragon


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interfered with the construction of the temple a

wallowing dragon, having the limbs of a dragon and wings

on its back Solomon subdued it and put it to work

cutting stone for the temple. (p.4, Paranoia, Issue 33, Fall2003) The dragon becomes a mason. This is

mythogeographical limbo, flitting between the myths,

springing the icy embrace of originary bas reliefs

carefully containing the oscillation between nuts and bolts

visits from the conscious Star Brothers and Ice Theory.

The peregrine falcons pigeon-eating winged dinosaurs.

Feathers falling between angels and devils.

In the limenal mythogeography between smooth, curved,

gridded space and those bouncy, winged phantoms with

psychology - (every small town you expect that monster

with tentacles that squeezes up through the macadam or the

big bass spider walking along an empty country road I

suddenly saw a huge computer-animated monster stepping

out into the road in front of us) thats where, maybe, onecan explore the maps that are slowly emerging from

walking: the territories of intuition (of popping up like the

eccentrics of paper architecture), textbook diagrams of

Grotowskis para-theatrical evolution from Rich and Total

Theatres to the biology of a policy of singularity running in

tiny loops of time beyond the hybrid into instinctive and

blackout. And in the cockpit of some enormous craft,

constantly steering and re-steering itself, resisting the

dialectic of Little and Large, of the elite minority that is

always becoming everything to everyone else, in the

ship with no Zion, with no originary, but rather focus(ing)

on those moments or processes that are produced in the


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articulation of cultural differences. The in-between spaces

provide the terrain for elaborating strategies of selfhood

singular or communal that initiate new signs of identity

and innovative sites of collaboration, and contestation, inthe act of defining the idea of society itself. (p12,

Homi Bhabha, The Location of Culture, London:

Routledge, 1994). This Osiris resists a banal hybridity

that revivifies the elite. It must sail among the sharp reefs

of archaic and modern, original and copy each synthesis

threatening to bite the hull and fill the ship with themself.

Bhabha quotes Marshall Sahlins on difference in Western

bourgeois culture: this gross difference in design...between an open expanding code, responsive by continuous

permutation to events it has itself staged, and an apparently

static one that seems to know not events (Culture and

Practical Reason, Chicago: Chicago University Press,

1976) and against it proposes The intervention of the

Third Space of enunciation, which makes the structure of

meaning and reference an ambivalent process, destroys themirror of representation in which cultural knowledge is

customarily revealed as an integrated, open expanding

code. (p.37, The Location of Culture) That is the contest

between tourism and drift. Cultural difference changes

the position of enunciation and the relations of address

within it; not only what is said but where it is said; not

simply the logic of articulation, but the topos of

enunciation. The aim of cultural difference is to rearticulate

the sum of knowledge from the perspective of the

signifying position of the minority that resists

totalization (p.162 The Location of Culture) and in

that resistance it can deploy the trash and ceremonial of its


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enemies: that Third Space, though unrepresentable in

itself, constitutes the discursive conditions of

enunciation that ensure that the meaning and symbols of

culture have no primordial unity or fixity; that even thesame signs can be appropriated, translated, rehistoricised

and read anew. (p.37,The Location of Culture). The

symbol can be floated free, the meme-complex confronted

with its own constituents, not in a designated space (spot)

of beauty or heritage, nor in some reversing of it, but in

an unrepresentable space, which then can only be realised

by action, by walking it, by setting its symbols and units of

meaning in orbit about the actor/walker, sliding down itsconceptual curves, poking and pinging through its roofless

and floorless squeezy Funhouse phantom hell. Bhabhas

example, from Conrads Heart Of Darkness is

literary/geographical, but the driviste walks a similar

wormhole-ridden Machen-landscape: the street of tall

houses takes on the profile of the tribal skulls on staves; the

percussive pounding of a heart the deep beat of drums(p.213, The Location of Culture). This is what Bhabha

calls daemonic doubling the walker acts not in

character, but in the daemonic doubling articulated in

Lesley Wades Actor As Anti-Character. But this is not

enough the walker must walk the elementofresistancein the process of transformation, that element in a

translation that does not lend itself to transition (p.224,

The Location of Culture.) It is this piece of grit that sees,

not the eye in which it irritates. It is on this grit that the

walker nano-surfs eased by all the previous walkers -

hence mythogeographys integration of trash, of gossip, of


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mistakes, of sci fi-sudden freezing of time, of monsters, of

poor theatre.

KFC reputedly changed its name from Kentucky FriedChicken because the hybrid, wingless featherless thing they

used in the food was no longer officially defined as a

chicken not true, but now there is a new imaginary animal

in the mythozoological bestiary.

(God said:) I, who am at home in all the ends of the

world, revealed my work in the East, the South and the

West. But the fourth quarter in the North I left empty;neither sun nor moon shines there. For this reason in this

place, away from all worldly structures, is hell, which has

neither a roof above nor a floor below. (Hildegard of

Bingen, 197, 812B, Patrologia Latina, Paris: Migne, 1844

- 91)

The parentheses around God said are mythogeographical

goalposts. The anomaly that is always in the way oftheology, disrupting the binary in the patterns. The 3 + 1.

Hell is a particular place. The area around the North Gate,

at the southern end of the Ironbridge, was once known as

Hell. Evil is no angel, but a kind of landscaping. Anjali

expressed her amazement at this devil that is only and all

evil. We ate a lot at The Wild Goose pub, at the

Langstone Cliff Hotel, at the Ness House Hotel Ganesh,the remover of obstacles, is a glutton. Hildegard describes

the darkness of the North as a contrast that reveals the light

from salubrious points of the compass. Sheldrake makes

this over into wave motion. But hell is too placed for all

this; too bittily, grittily, granular-historical; it is real places


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and it is placing: The landscape repeats itself borne

round and round in never-ending circles of the same rooms,

fields, offices toward an overwhelming disaster The

universe has performed itself into exhaustion notanarchy or disorder but a yawn, a gap, nothing. (Paul

Oppenheimer, p.7, Evil and the Demonic, London:

Duckworth, 1996) Gilles Ivains Dark Quarter and Bess

Lovejoys anti-brightness are alive with a dark resistance,

there are no yawns there - except perhaps luxuriously

pleasurable ones. In Hildegards hell the roofless,

floorless emptiness is that which has granted the Planet

Earth and its neanderthals and humans and insect gods theircomplexity of existence. It is the one atom per cubic metre

on which the walker surfs. It is the darkness of the womb

virtual emptiness, from which virtual particles are

bursting into being on borrowed energy before paying it

back and disappearing again. Not a drainpipe in the

universe. The mythogeographical map of Exeter must

include hell and a ludicrously specific paradise, Kirk Radioand anatomy: neither the assimilationists dream, (n)or the

racists nightmare, of a full transmissal of subject matter;

(but)an encounter with the ambivalent process of

splitting and hybridity that marks the identification with

cultures difference the irresolvable, borderline culture of

hybridity that articulates its problems of identification and

its diasporic aesthetic in an uncanny, disjunctive

temporality that is, at once, the time of cultural

displacement, and the space of the untranslateable.(p224-5, The Location Of Culture)

Only three angels are mentioned by name in the Bible:

Raphael, Gabriel and Michael. The four archangels are


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linked to the four directions. On Bullers memorial in the

church in Crediton, to Michael, Gabriel and Raphael is

added Uriel (Azreal). In the Peoples Park, Crediton, a

sprayed tag on the dog shit receptacle did look very likeAZREAL. There is a fourth, secret, monkey: feel no

evil its hands cupped over its genitalia. 3 + 1.

Richard Parker thought there was no organised

iconography in St Michael & All Angels maybe the

beginnings of one So is the propaganda purely

decorative? What is a statement in itself? Is there no

metaphor in the tower reaching up to the sky city ofheaven? Have a great ride, Jim as McConnell (Gary

Sinese), or rather mainly his memories, shuttles into a

spiral galaxy (Mission To Mars). To the angel layer

(field)? Is there no pattern in the built and unbuilt imagery

the never-made dog guarding the spire? The beasts with

floral dcor in their coats like Grandads Indian table -

guarding the West Door. The screen of huge-winged angelswith the fiercely human devil in their midst? The animals,

including a winged cow (for jumping over the moon?), in

various narratives of spiritual theft wolfing forbidden

fruit on the corbels along each side of the nave? What

picture of which machine is this? Cherub heads on wings

severed-head worship? Anti-text, words decapitated? The

acoustics are so appalling and unconsidered that almost no

one heard the opening sermon at the buildings

consecration by Bishop John Medley of Frederickton,

Canada. What bodily communication from a slum church

of smelly people and incense real spirituality in the

words of Walter Daw, late Tory Councillor for Exeter and


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child of the area. The alpha and omega in the Rose

Window. This church that never was properly provided

with clergy. Never properly a place, never a parish.

Surviving by spirituality alone? A magical headless bodyfloating above the ground? A de-intellectualising, a

fantasticating, a de-wording and an

embodying/disembodying. Not just propaganda, but a

working machine of the impossible. A totem that draws

things to it: the falcons, the school, the alley, the free

cottages are all exceptional as the ground of California

once drew the fun fair and the fun fair drew the people.

Devil snake reptile griffon angel human. Shape-

shifting through old texts and present day conspiracy and

paranoia. Dragons in the Aromatherapy window on the Exe

Bridges. Guinness: angel/harp hybrid. Thru Swan Yard

into Cowick Street. We enter a shop full of angels Angel

of the Month: 7.95 light catchers Austrian

Crystals. The proprietorexplains that she is

responding to demand.

One customer will buy

anything she can get hold

of. Winged bells with

eggs. (Easter in Belgium.)

Aquila Muscas Non

Capit. (on Buller Hall) For reasons I can no longer

remember I have written: Batman, Thumberlina, Jeepers

Creepers, - wings --- Marconi, My father Lord

Beaverbrook, The Buddha } media and then Pan/Angel

(Franklyn House) angel on one shoulder & devil on the


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other (I have always thrown fallen salt over both shoulders

essential paranoia for operational sensitivity.) Wu-Tang

World Wide on a jacket. Dr Who and The Pyramids of

Mars. Volvo, Vauxhall, Mini winged motifs (ChittyChitty Bang Bang, Harry Potters flying car.) Notice: Fun

Dog Show. Class no 16. The bitch the judge would most

like to take home.

We are in an underpass under the motorway. Just had a

conversation with a farmworker. I understood maybe one

word in every twenty and if I hadnt

been asking the questions I wouldnthave guessed those either. This is

class. This is rural/city and this is

right on the edge of the city. In the

concrete underpass there are great

jeepers creepers winged Wu Tang

Clan beasts. Even out to the very

edges of the city the trail of wings,angelic/demonic. Some wings of

God - /|\ - on old GPO concrete

stumps.

On sale were photos of peregrine falcon chicks that nest in

the spire, and an adult falcon with its prey in the road. The

prints are so grainy they look like photos in ghost-hunting

magazines the Christian symbolism has gradually fallen

off the spire a whole number of crosses have had to be

removed for reasons of safety over the years - to be

replaced by the falcons one day I arrived to pick up

Rachel, my daughter, from the adjacent school, and falling


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into the playground like bloody snow were hundreds of

pigeon feathers. The altar window represents the main

appearances of angels in the biblical story. In the North

transept is a wingless carved figure, rescued from anotherchurch, that some think is Michael (for in biblical accounts

of humans and angels meeting the humans do not recognise

their visitors initially as superhuman and wings would be a

giveaway). Others that it is David.

There is something extraordinary about the proportions of

the spire to the building. It is like a spiked tool for

working with leather or suchlike.

Under the railway bridge across Cowick Street. Heading

for St Michael and All Angels, Alphington, without

knowing the exact directions, we come across a mosaic

tribute to a homing pigeon, Mary of Exeter, decorated with

the Dickin medal, Wounded In Action. Matthew

mentions Rupert Sheldakes bookThe Physics of Angelsbut I end up reading stuff of his on pigeons in The

Evolutionary Mind; he describes the failure to account for

pigeon-homing by smell, memory, magnetism etc. - that

leaves him with a fantasy about an unknown sense,

force or power, a kind of invisible elastic bandIm not

bothering at the moment to theorize about the possible

physical basis of this, whether its part of existing physics,

an extension of nonlocal quantum physics, or whether it

requires a new kind of field. (p.60 The Evolutionary

MindTrialogues At The Edge Of the UnthinkableRupert Sheldrake, Terence McKenna & Ralph Abraham,

Santa Cruz : Trialogue Press, 1998). Sheldrake proposes


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an experiment with mobile pigeon lofts. His fantasy is

that the pigeons can see or consult a very detailed three-

dimensional map of the entire planet. This is a something

that maybe us have too.

We ate at the Cowick Barton Inn.

A couple of weeks earlier Id

been here at the suggestion of

Alexis Lykiard to hear a talk by

Bob Mann on High Weirdness in

the work of West Country writers

like Eden Philpotts, John Trevena,M. P. Willcocks and others. This

was given to a meeting of the

Exeter Centre For Cryptozoology

and presided over by the stately

figure of Jon Downes who gave a

long and engrossing matters-

arising speech at its opening, including an account of theCentres search for a British Bigfoot in Cannock Chase. He

mentioned the proliferation of communications

broadcasters and boosters in the area as a probable reason

for the areas high incidence of weirdness. Downess and

Wrights hypothesis is that thought can create intelligent or

semi-intelligent entities (thoughtforms) which strive

(thrive?) on some energy that humans can provide. Thismay be thought energy (attention) or reaction energy

(fright) or some pheromone. So long as the temples and

churches are full, then the entities are happy. Once

congregations start to drift away, either because they leave

the area or they become irreligious or they switch from the


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Old Religion to Christianity, then the entities are no longer

fed. After ten years or so they begin to hunger, then they

start to manifest themselves as an apparition and feed off

the reactions of the observers. A ghost, a big black cat, aflying saucer in the sky. If the reaction is not big enough

the animal mutilations and chupacabra attacks begin(p.12, Psychodemiurgics, Gilbert Nelson, Corby: Domra

Publications, undated.)

Mothman. Owlman. I liked the story of the grey ghost who

physically directed actors during shows at Drury Lane

Theatre. There might be more to this than a pleasing storyto interweave into A Courtauld Mis-Guide: there is

acting in the cinema, but it takes place mechanically in the

theatre, the actors literally act out the part. Perhaps, when

an actor especially a very intense actor becomes his

part, it is the equivalent of a prayer, and he creates a

thoughtform. Perhaps when the particular actor departs the

theatre the character he has created has taken on a life of itsown and needs to be fed. (p. 13, Psychodemiurgics) I

like the idea that just as theatre might have placed

characters into a mytho-geographic layer (for mytho-

geography is just as much a part of relative space as

anything else, it cannot stand outside a universe that is

never in a fixed state) so these performances, the absences

of religion and disembodied radio communications are now

bathing everywhere with fields of hungry fiction. This,

even, opens the door for a return of theatre as a means of

feeding phantoms. Isnt that what soap operas are now

the feeding of ever-more ravenous phantoms? As more

cinemas disappear to be replaced by the multiplexes and


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digitisation will more hungry films be released

psychodemiurgically onto the streets surfaces, to be passed

on orally and performatively?

The more we walked and talked and looked the more we

were drawing out a new web of associations, with the

translucent quality of an insect wing; veined, vibrating. The

question remains: how these mythogeographical layers,

organic and fibrous, can be distributed in interactive maps

or notebooks... or whatever so they can be constantly

ripped up and rearranged without disappearing, be added

to, be both accumulative and instantly consumed aworking, portable palimpsest but how? I still dont really

know some kind of binding of maps laying one on top

of another with heavy notations and plenty of spare blank

space there must be some emergent form, a form that is

both map and conscousness:

The answer of how the pigeon finds its way home is thata portion of the pigeons mind is already home, and never

left home. our assumption of the unknowability of the

future creates a problem where there is no problem.

the consciousness of the pigeon is a continual awareness

extending from birth to death, and the particular moment in

space and time in which an English-speaking person

confronts a pigeon, is, for the pigeon, not noticeably

distinct from all the other serial moments of its life My

expectation would be that what were seeing when we

confront these kinds of edge phenomena in biology is a set

of phenomena which, when correctly interpreted, will bring

the idea of quantum mechanical biology out from the realm


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of charge transfer, intracellular and subcellular activity, and

into the domains of the whole organism.

(Terrence McKenna, The Evolutionary Mind)

I like this because it begins to mess around in physics in the

same way as I feel when Im moving through space. Not

like an arrow. But a sliding of grids through each other. A

meshing. A complex inter-meshing that renders decision-

making not irrelevant, but far less important than usual.

There are plenty of universes in the multi-verse, but the

meme of self-importance is such that it keeps us choosing,it keeps moral questions important, rather than as a

clearing, a making safe, of the ground for everything else.

In drifting the questions are generally choices between

combinations of different pleasures. A disengagement from

responsibility for consequences, from having to be self-

important for the sake of others.

Terence: Do you have a theory about how it works? I

dont see how morphogenetic fields are particularly helpful

here.

Rupert: Yes. I think the morphogenetic field would

include both the pigeon and the loft. part of a single

system. linked by a field. The pigeon is attracted within

this field, back toward the home which functions as an

attractor the pigeon is pulled back toward the field, not

needing a road map A road map is irrelevant. It just feels

a pull in a particular direction.


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Ralph: Its like the angel theory; that when I come to a fork

in the road, a guiding angel appears from behind a tree and

tells me which way to go.

Rupert: Roughly speaking, it is. You just feel the pull in a

particular direction like a gradient within the field

towards an attractor which is its home

(p.71, The Evolutionary Mind)

I would like to have that field for my thoughts as I walk. I

want its basins of attraction, its relativistic geometry ofgradients. A field that is not dominated by the moral and

social necessity of self-importance, but rather by invisible

geography. The chance to socially fragment with each

other, to allow each others grids to mesh along geometrical

rather than social or erotic planes. I realise that I dont

notice Im hungry when Im drifting. Or tired. Until I stop.

I dont like buying anything, (except maybe a bus ticket fora catapult).

Rupert: In the Christian tradition the principal symbol of

the holy spirit that which inspired prophesy, shamanic-

type gifts of healing, all the gifts of the spirit, including

speaking in tongues, prophesy, healing, and intuitions of

various kinds is the pigeon right from the beginning the

pigeon is a messenger who can find out things in distant

places and return, bring back information. You could say

that somehow entering the mind of a pigeon, or in some

way assimilating to the state of the pigeon, is the basis of

the gift of knowledge, prophesy and spiritual power.


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(p.76, The Evolutionary Mind)

At St Michael & All Angels, Alphington, a baby HerringGull is wandering about the graves its parent swooping at

us again and again. Im ducking and weaving, while

Matthew wanders confidently under its curves. Then we

walked to St Michael & All Angels, Heavitree. But we had

lost track of the angels. They had disappeared into the

spaces between the three churches.

Phil Smith

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Angel Walk