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John Michell (writer)

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John Michell
John Michell by Richard Adams.jpg
In repose, 2008
Born 9 February 1933
Died 24 April 2009(2009-04-24) (aged 76)
Stoke Abbott, Dorset
Nationality English
Citizenship UK
Education Eton College
Alma mater Trinity College, Cambridge
Genre Forteana
Notable works The Flying Saucer Vision, The View Over Atlantis, The Measure of Albion, Who Wrote Shakespeare?

John Frederick Carden Michell (9 February 1933 – 24 April 2009) was an English author and esotericist who was a prominent figure in the development of the Earth mysteries movement. Over the course of his life he published over forty books on an array of different subjects, being a proponent of the Traditionalist school of esoteric thought.

Born in London to a wealthy family, Michell was educated at Cheam School and Eton College before serving as a Russian translator in the Royal Navy for two years. After studying Russian and German at Trinity College, Cambridge he returned to London and worked for his father's property business, here developing his interest in Ufology. Embracing the counter-cultural ideas of the Earth mysteries movement during the 1960s, in The Flying Saucer Vision he built on Alfred Watkins' ideas of ley lines by arguing that they represented linear marks created in prehistory to guide extraterrestrial spacecraft. He followed this with his most influential work, The View Over Atlantis, in 1969. His ideas were consistently at odds with those of established academic archaeologists, for whom he expressed contempt. Michell believed in the existence of an ancient spiritual tradition that connected humanity to divinity, but which had been lost as a result of modernity. He believed however that this tradition would be revived and that humanity would enter a Golden Age, with Britain as the centre of this transformation.

An abiding preoccupation was the Shakespeare authorship question, his Who Wrote Shakespeare? (1996) was reckoned by The Washington Post "the best overview yet of the authorship question."[1] Michell's impact in the Earth mysteries movement was considerable, and through it he also influenced the British Pagan movement. During the 2000s, his ideas also proved an influence on the Radical Traditionalist sector of the New Right.


Early life

John Frederic Carden Michell was born in London on 9 February 1933.[2] His father, Alfred, was of Cornish descent and worked as a property dealer in the capital,[3] while his mother Enid (née Carden) was the daughter of baronet Sir Frederick Carden.[4] The eldest of three children, Michell's siblings were named Charles and Clare.[3] Michell was raised at Stargroves, his maternal grandfather's Victorian-era estate on the Berkshire Downs near to Newbury, and it was here that he developed a love of the countryside, learning about the local flora and fauna from a neighbouring naturalist.[3] He was raised into the Anglican denomination of Christianity, although in later life rejected the religion.[5] Michell was initially educated as a boarder at the preparatory Cheam School, where he was Head Boy and excelled at the high jump.[6] From there he went to study at Eton College, where he was a contemporary of Lord Moyne and Ian Cameron, the father of future Prime Minister David Cameron.[7]

"When I was at Cambridge the whole atmosphere was extremely rationalistic materialistic. Everyone believed the current academic orthodoxies of the time and there seemed no way of questioning them. I was never really sympathetic to them, but I saw no way of questioning them. The first possibility of a breakout occured to me at the beginning of the UFO phenomenon, in the Fifties when the first UFO books were coming out. It was quite obvious that people were having experiences that weren't allowed for within the context of our education."

— John Michell.[8]

He spent his two years of national service in the Royal Navy, during which time he qualified as a Russian translator at the School of Slavonic Studies.[9] He then went on to study Russian and German at Trinity College, Cambridge, although was unable to secure even a third-class degree.[6] He then qualified as a chartered surveyor at a firm in Gloucestershire, before moving back to London to work for his father's property business.[10] Commenting on this job, he later stated that it was "quite amusing, but of course I wasn't any good at it",[10] with property speculators eroding much of his fortune.[10]

In 1966 one of his properties, the basement of his own residence, became the base of the London Free School. The Black Power activist Michael X, having previously run a gambling club in the basement, had now become active in the organisation of the LFS and brought Michell into counter-culture activities. Michell began to offer courses in UFOs and ley lines.[11] In 1964, with Jocasta Innes, Michell fathered a son, Jason Goodwin,[12] who also became a writer. The relationship with Innes did not last. Jason Goodwin did not meet his natural father until 1992, at the age of 28, at which they became quite close.[13]

Embracing the Earth Mysteries movement

Michell developed an interest in Ufology and Earth mysteries after attending a talk given by Jimmy Goddard at Kensington Central Library on the subject of "Leys and Orthonies" in November 1965.[14] Michell's first publication on the subject of Ufology was the article "Flying Saucers", which appeared in the 30 January 1967 edition of the counter-cultural newspaper International Times.[15] He proceeded to write a book on the subject, but lost the original manuscript after accidentally leaving it in a North London café, at which he had to rewrite it.[16] The book eventually saw publication as The Flying Saucer Vision, published in 1967, when Michell was 35 years old.[17]

"Although the British Earth Mysteries movement existed in some fashion before John Michell came onto the scene, Michell functioned in a synthetic fashion by bringing together and popularizing several different strands of esoteric belief relating to sacred Britain, and in the late 1960s he found a new market hungry for publications on such subjects."

— Amy Hale, 2011.[18]

The Flying Saucer Vision took the idea of Tony Wedd that ley lines – alleged trackways across the landscape whose existence was first argued by Alfred Watkins – represented markers for the flight of extraterrestrial spacecraft and built on it, arguing that early human society was aided by alien entities who were understood as gods, but that these extraterrestrials had abandoned humanity because of the latter's greed for material and technological development.[19] According to Lachman, at this time Michell took the view that "an imminent revelation of literally inconceivable scope" was at hand, and that the appearance of UFOs was linked to "the start of a new phase in our history".[20] Many fans of Michell's work consider it to be "by far his most impressive book".[16] In their social history of Ufology, David Clarke and Andy Roberts stated that Michell's work was "the catalyst and helmsman" for the growing interest in UFOs among the hippie sector of the counter-culture.[21]

Subsequently, there was a shift in Michell's emphasis as he became increasingly interested in the landscapes in which he believed that ley lines could be found rather than the UFOs themselves.[22] He wrote an article on "Lung Mei and the Dragon Paths of England" for a September 1967 issue of Image magazine, in which he compared British ley-lines to the Chinese mythological idea of lung mei lines, arguing that this was evidence of a widespread pre-Christian dragon cult in ancient Britain.[23] He built on these ideas for The View Over Atlantis, a book which he privately published in 1969, with a republication following three years later.[24] Believing this earth energy to be a real magnetic phenomenon arising naturally from the ground, Michell argued that an ancient religious-scientific elite had traveled the world constructing the lines and various megalithic monuments in order to channel this energy and direct it for the good of humanity.[19] The tone of his work reflected "a fervent religious feeling", describing the existence of an ancient, universal, and true system of belief that was once spread across the ancient world but which had been lost through the degeneracy of subsequent generations. He added however that this ancient knowledge would be revived with the dawning of the Age of Aquarius, allowing for what Michell described as the "rediscovery of access to the divine will".[19]

Michell viewed Glastonbury (pictured) as a place of sacred power

The Pagan studies scholar Amy Hale stated that The View Over Atlantis was "a smash countercultural success",[25] while the historian Ronald Hutton described it as "almost the founding document of the modern earth mysteries movement".[26] Fellow ley-hunter and later biographer Paul Screeton considered it to be a "groundbreaking" work which "re-enchanted the British landscape and empowered a generation to seek out and appreciate the spiritual dimension of the countryside, not least attracting them to reawaken the sleepy town of Glastonbury".[27] The book inspired an array of Earth Mysteries publications in the 1970s and 1980s, accompanied by growth in the ley-hunting movement.[28] Among the most prominent works to build on Michell's ideas during this period were Janet and Colin Bord's Mysterious Britain, which used them in its presentation of a gazetteer of ancient sites, and Paul Screeton's Quicksilver Heritage, which argued that the Neolithic had been a time devoted to spiritual endeavours which had been corrupted by the emergence of metal technologies.[28] Michell associated with many individuals active in this ley-hunting community, and in July 1971 was one of many attendees at a ley-hunters picnic held at Risbury Camp, the largest outdoor gathering of the movement since 1939.[29]

Michell was involved in the summer 1971 Glastonbury Fayre music festival near Pilton, Somerset, where the pyramid stage was built to Michell's specifications and situated at what he claimed were the apex of two ley lines.[30] Michell befriended Mick Jagger, the lead singer of rock band The Rolling Stones,[31] and he accompanied the band on a visit to Stonehenge.[32] Marianne Faithful later recounted that band member Brian Jones was particularly interested in Michell's ideas.[32] Michell's impact on the hippie subculture was recognised by mainstream media, and he was invited to submit an article titled "Flying saucers" to The Listener in May 1968, which was accompanied by a critical piece by editor Karl Miller, in which Michell was described as "less a hippy, perhaps, than a hippy's counsellor, one of their junior Merlins."[33] Hale noted that Michell promoted the idea of "England as a site of spiritual redemption in the New Age", bringing together "popular ideas about sacred geometry, Druids, sacred landscapes, earth energies, Atlantis, and UFOs".[18]

In 1972 Michell published a sequel to The View Over Atlantis as City of Revelation.[34] Shortly after publication he stated that he had written the work in "almost two years of near total solitude and intense study in Bath."[35] This work was more complex than its predecessor, including chapters on sacred geometry, numerology, gematria, and the esoteric concept of the New Jerusalem, and required an understanding of mathematics and Classics to follow its arguments.[36] Bob Rickard, founding editor of Fortean Times, has written that Michell's first three works "provided a synthesis of and a context for all the other weirdness of the era. It’s fair to say that it played a big part in the foundation of Fortean Times itself by helping create a readership that wanted more things to think about and a place to discuss them. The overall effect was to help the burgeoning interest in strange phenomena spread out into mainstream culture." [37]

Challenging academic archaeology

The work of Michell and others in the ley-hunting and Earth mysteries communities were rejected by the professional archaeological establishment, with the prominent British archaeologist Glyn Daniel denouncing what he perceived as the "lunatic fringe".[38] In turn, Michell was hostile to professional and academic archaeologists, accusing them of "treasure hunting and grave robbery" and viewing them as representations of what he interpreted as the evils of modernity.[39] In response to the academic archaeological community's refusal to take the idea of ley lines seriously, in 1970 Michell offered a challenge for professional archaeologists to disprove his ideas regarding the West Peninsula leys. He stated that were he to be proved wrong then he would donate a large sum to charity, but at the time no one took up his offer.[40]

However, in 1983 his case study was analysed by two archaeologists, Tom Williamson and Liz Bellamy, as part of their work Ley Lines in Question, a critical analysis of the evidence for ley-lines. They highlighted that Michell had erroneously included medieval crosses and natural features under his definition of late prehistoric monuments, and that arguments for ley-lines more widely could not be sustained.[41] The impact of their work on the ley-hunting community was substantial, with one section moving in a more fully religious direction by declaring that leys could only be detected by intuition, and the other renouncing a ley line belief in favour of a more ethnographically-rooted analysis of linear connections in the landscape.[42] Responding to their work, Michell said that "I just feel sorry for Williamson and Bellamy that the most exciting thing they can find to do with their youth is to discredit the ley vision."[43]

In 1983 Michell published an altered version of his best known work as The New View Over Atlantis.[44]

Later life

In the 1980s Michell was a member of the Lindisfarne Association and a teacher at its School of Sacred Architecture. He lectured at the Kairos Foundation, an "educational charity specifically founded to promote the recovery of traditional values in the Arts and Sciences".[45] He was for some years a visiting lecturer at the Prince of Wales' School of Traditional Arts.[46] He became a Fellow of the Temenos Academy, a religious organisation which had Traditionalist underpinnings.[18] Michell was also interested in the writings of Traditionalist philosopher Julius Evola, agreeing in particular with the sentiments expressed in Evola's Revolt Against the Modern World.[47]

In 1996 Michell published on the question of Shakespeare authorship. In surveying the arguments for and against the various candidates, he did not expressly favour any single one of the surprisingly many, but judged certain hypotheses more plausible than others, particularly the Oxfordian theory. Who Wrote Shakespeare? received mixed reviews: Publishers Weekly was critical,[48] while The Washington Post and The Independent praised his treatment of the subject.[49]

From 1997 he wrote a monthly column of humour, philosophy and social commentary in The Oldie magazine, an anthology of which was published in 2005 as Confessions of a Radical Traditionalist.[7] From 2001 to 2004 he contributed several columns to tabloid newspaper The Mirror as part of an ongoing series run by the astrologer Jonathan Cainer.[50] In 2007 Michell married Denise Price, the Archdruidess of the Glastonbury Order of Druids, although their relationship ended several months later.[51] Michell died of lung cancer on 24 April 2009 in Poole, at the age of 76.[52] His body was buried at Stoke Abbott Church.[7]

Metrology, numerology & cosmology

Michell's "New Jerusalem" sacred geometry diagram

Ioan Culianu, a specialist in gnosticism and Renaissance esoteric studies, in a review in 1991 of The Dimensions of Paradise: The Proportions and Symbolic Numbers in Ancient Cosmology, expressed the view that, "After some deliberation the reader of this book will oscillate between two hypotheses: either that many mysteries of the universe are based on numbers, or that the book's author is a fairly learned crank obsessed with numbers." [53]

Michell, went on: "Most writers have their thing or main theme that runs throughout all their work. My thing for over 35 years, in books, articles, and lectures, has been the mystery of existence. Within this unexplained universe is an infinity of mysteries. Wherever you look, in archaeology and ancient history or in the modern records of parapsychology and strange phenomena, you find evidence to contradict every theory and 'certainty' of official science. The real world is quite different from the way our teachers describe it, and it is a great deal more interesting." [54]


"The essentials of John's personal cosmology can be summarized simple as: the human mind can be seen imaged in the canon, a complete cosmology and model of all reality; the origin of human intelligence is still totally mysterious, with no evidence of evolution or gradual development; neither of the above were the result of intervention other than revelation, as sacred history and tradition avers; humankind has been in decline since early prehistory."

— Michell's friend and biographer Paul Screeton, 2010.[55]

Throughout his life, Michell's "views remained relatively static", albeit with some exceptions.[56] Michell was a proponent of the Traditionalist school of esoteric thought.[47] He held to the Traditionalist belief in an ancient perennial tradition found across the world, believing that this was passed on by a priesthood in accordance to divine will.[47] He shared the Traditionalist attitude of anti-modernism, believing that modernity had brought about chaos, destruction of the land, and spiritual degradation.[47] He believed that humanity would return to what he perceived as its natural order and enter a Golden Age.[47]

Mitchell's conception of the physical and spiritual worlds was strongly influenced by the ancient Greek philosopher Plato.[57] He believed that sacred geometry revealed a universal scheme in the landscape which reflected the structure of the heavens.[57]

Described as an exponent of "British nativist spirituality",[58] he adopted the view of the British-Israelite movement that the British people represented the descendants of the Ten Lost Tribes who are mentioned in the Old Testament.[59] Michell sometimes referred to his approach as "mystic nationalism" and interpreted the island of Britain as being sacred, connecting this attitude to those of William Blake and Lewis Spence.[18] Adopting a millennialist attitude, he believed that in future Britain would be reborn as the New Jerusalem with the coming of a new Golden Age.[60]

He believed that humans really desired to live in a state of extreme order,[47] deeming a societal hierarchy to be natural and inevitable.[61] Generally opposed to democracy, except within small groups in which every person knew the individual being elected, Michell instead believed that communities should be led by a strong leader who personified the solar deity.[62] This embrace of the Divine Right of Kings led him to believe that Queen Elizabeth II should take control of Britain as an authoritarian leader who could intercede between the British people and the divine.[63] He was critical of multiculturalism in Britain, believing that each ethnic or cultural group should live independently in an area segregated from other groups, stating that this would allow a people's traditions to remain vibrant.[64] He did not espouse racial supremacy, with his ideas on this subject instead being similar to the ethnopluralism of Alain de Benoist and other New Right thinkers.[57] He was an opponent of British membership of the European Union and also opposed the UK's transition to the metric system, instead favouring the continued use of imperial measurement, believing that the latter had links to the divine order used by ancient society.[58]

Hale described Mitchell as being "quite right-wing in many of his views".[65] She thought it would be "apt" to characterise Mitchell's thought as being "third positionist" in nature.[65]

Personal life

"Michell was a one-off. An original. There will never be another like him. John was a scholar, polymath, iconoclast, antiquarian and mystic. An intellectual with an easy manner, dry wit and elegant writing style. A philosopher and author. With his revolutionary vision of prehistoric science far in advance of that accorded early civilisations by archaeologists – a modern-day Merlin of hippiedom – he greatly influenced the baby boomer generation by extolling countercultural values in the areas of earth mysteries, consciousness expansion and New Age thinking."

— Michell's friend and biographer Paul Screeton, 2010.[4]

At over six feet in height, Michell was described as having "a charismatic personality and imposing presence",[10] and usually appeared "cheerful and optimistic".[66] In keeping with his upper-class background, he was described as having an "unmistakable patrician hauteur",[67] with "all the self-assurance, impeccable manners and debonair charm of one born to wealth."[10] His friend and biographer Paul Screeton described Michell as "gregarious but slightly shy, unassuming but opinionated. Quixotic in behaviour, he was an exemplary host and fastidious and single-minded when embarked upon a project."[10] In keeping with norms within the counter-culture, Michell regularly smoked marijuana.[31]


Screeton described Michell as "a countercultural icon",[31] while Hale stated that on his death, Michell left "a rich legacy of publications and cultural influence".[18] At the time he was remembered as "a charming British eccentric and champion of the outsider".[68] His influence was strongly apparent in the British Pagan community, with many British Pagans being familiar with his writings.[69] The archaeologist Adam Stout noted that Michell played "the major role in the 1960s rediscovery" of the work of Alfred Watkins.[70] Hutton for instance noted that the influence of Michell's ideas could be seen on the Druidic Order of the Pendragon, a Pagan group based in Leicestershire that arose to public attention in 2004.[71]

Michell's books received a broadly positive reception amongst the "New Age" and "Earth mysteries" movements and he is credited as perhaps being "the most articulate and influential writer on the subject of leys and alternative studies of the past".[72] Ronald Hutton describes his research as part of an alternative archaeology "quite unacceptable to orthodox scholarship." [73]

Following his death, various aspects of Michell's work have been adopted by thinkers associated with the European New Right and with related right-wing currents in the United States.[74] Michell's term "Radical Traditionalism", which he espoused in his self-published series of "Radical Traditionalist Papers" in the 1970s and 1980s, would later be taken up as a self-descriptor by Michael Moynihan and Joshua Buckley, the editors of the right-wing journal Tyr: Myth, Culture and Tradition from their inaugural 2002 edition onward.[75] The editors of Tyr gave the term political overtones which were not present in Michell's original usage of the term.[76] Hale believed that through Radical Traditionalism and the New Right Mitchell's writings have been brought to "a whole new audience" where they have a "surprisingly different sort of relavence."[77]


  • 1967 The Flying Saucer Vision: the Holy Grail Restored, Sidgwick & Jackson, Abacus Books, Ace ISBN 978-0-349-12319-6
  • 1969 The View Over Atlantis, HarperCollins, ISBN 978-0-902006-00-3; first published by Sago Press in Great Britain in 1969; new edition published in Great Britain by Garnstone Press in 1972 and Abacus in 1973, and in the United States by Ballantine Books in 1972.
  • 1972 City of Revelation: On the Proportions and Symbolic Numbers of the Cosmic Temple, Garnstone Press ISBN 978-0-85511-040-6, ISBN 0-85511-040-6
  • 1974 The Old Stones of Land's End, Garnstone Press, ISBN 978-0-85511-370-4
  • 1975 The Earth Spirit: Its Ways, Shrines, and Mysteries, Avon ISBN 0-380-26880-9
  • 1977 with R. J. M. Rickard, Phenomena: A Book of Wonders Thames & Hudson ISBN 0-500-01182-6
  • 1977 A Little History of Astro-Archaeology: Stages In The Transformation Of A Heresy , Thames and Hudson, SBN-10: 0500275572 SBN-10: 0500275572 ISBN 978-0-500-27557-3 (reprinted 2001)
  • 1979 Natural Likeness: Faces and Figures in Nature Thames and Hudson ISBN 0-525-47584-2
  • 1979 Plinius Scundus C., Inventorum Natura, Harper Collins, English Latin, D. MacSweeney (translator) ISBN 0-06-014726-1
  • 1981 Ancient Metrology: the Dimensions of Stonehenge and of the Whole World as Therein Symbolized, Pentacle Books ISBN 0-906850-05-3
  • 1982 Megalithomania: Artists, Antiquarians & Archaeologists at the Old Stone Monuments, Thames and Hudson ISBN 0-500-27235-2, Cornell University Press ISBN 0-8014-1479-2
  • 1983 The New View Over Atlantis, Thames and Hudson ISBN 0-500-01302-0, ISBN 0-500-27312-X, ISBN 978-0-500-27312-8 (Much revised edition of The View Over Atlantis.)
  • 1984 Eccentric Lives and Peculiar Notions Thames and Hudson, reissued Harcourt Brace Jovanovich ISBN 0-15-127358-8
  • 1985 Stonehenge - Its Druids, Custodians, Festival and Future , Richard Adams Associates (June 1985) ISBN 0-948508-00-0, ISBN 978-0-948508-00-4
  • 1988 Geosophy - An Overview of Earth Mysteries Paul Devereux, John Steele, John Michell, Nigel Pennick, Martin Brennan, Harry Oldfield and more, a Mystic Fire Video from Trigon Communications, Inc, New York, 1988 (reissued 1990), also by EMPRESS, Wales, UK, 95 minutes, VHS.
  • 1986 commentary, Feng-Shui: The Science of Sacred Landscape in Old China, Ernest J. Eitel, Syngergetic Press ISBN 0-907791-09-3
  • 1988 The Dimensions of Paradise: The Proportions and Symbolic Numbers of Ancient Cosmology, London : Thames and Hudson, 1988. ISBN 0-500-01386-1
  • 1989 The Traveller's Key to Sacred England , reissued 2006, Gothic Image ISBN 0-906362-63-6
  • 1989 Secrets of the Stones: New Revelations of Astro-Archaeology and the Mystical Sciences of Antiquity, Destiny Books ISBN 0-89281-337-7
  • 1989 Earth Spirit: Its Ways, Shrines and Mysteries , Thames and Hudson ISBN 0-500-81011-7
  • 1990 New Light on the Ancient Mystery of Glastonbury, Gothic Image Publications ISBN 0-906362-15-6 (p/b), ISBN 0-906362-14-8 (h/b)
  • 1991 Dowsing the Crop Circles (Editor/Contributor), Gothic Image Publications ISBN 0-906362-17-2
  • 1991 Twelve Tribe Nations and the Science of Enchanting the Landscape, with Christine Rhone, Thames and Hudson ISBN 0-933999-49-6
  • 1994 At the Center of the World: Polar Symbolism Discovered in Celtic, Norse and Other Ritualized Landscapes, Thames and Hudson ISBN 0-500-01607-0
  • 1996 Who Wrote Shakespeare?, Thames and Hudson ISBN 0-500-01700-X
  • 2000, with Bob Rickard, Unexplained Phenomena: Mysteries and Curiosities of Science, Folklore and Superstition, Rough Guides ISBN 1-85828-589-5
  • 2000 The Temple at Jerusalem: A Revelation, Samuel Weiser. ISBN 1-57863-199-8, ISBN 978-1-57863-199-5
  • 2001 The Dimensions of Paradise: The Proportions and Symbolic Numbers of Ancient Cosmology Adventures Unlimited ISBN 0-932813-89-5
  • 2002 The Face and the Message: What Do They Mean and Where Are They From?, Gothic Image ISBN 0-906362-61-X
  • 2003 The Traveller's Guide to Sacred England: A Guide to the Legends, Lore and Landscapes of England's Sacred Places, Gothic Image Publications ISBN 978-0-906362-63-1
  • 2003 Prehistoric Sacred Sites of Cornwall, Wessex Books ISBN 978-1-903035-18-4
  • 2005 Confessions of a Radical Traditionalist, Dominion Press ISBN 0-9712044-4-6
  • 2006 "Prehistoric Sacred Sites of Cornwall", Wessex Books ISBN 978-1-903035-18-4
  • 2006 Euphonics: A Poet's Dictionary of Sounds, Wooden Books ISBN 978-1-904263-43-2
  • 2006 The Lost Science of Measuring the Earth: Discovering the Sacred Geometry of the Ancients, with Robin Heath, Adventures Unlimited Press ISBN 1-931882-50-9
  • 2007 The Star Temple of Avalon, with Nicholas Mann, Philippa Glasson, Robin Heath, The Temple Publications ISBN 0-9555970-5-6
  • 2008 Dimensions of Paradise, The Sacred Geometry, Ancient Science and the Heavenly Order on Earth, (revised edition of City of Revelation) Inner Traditions, Bear & Company.
  • 2009 How The World Is Made: The Story Of Creation According To Sacred Geometry (with Allan Brown), Thames & Hudson ISBN 0-500-51510-7
  • 2009 Sacred Center: The Ancient Art of Locating Sanctuaries, Inner Traditions ISBN 1-59477-284-3
  • 2010 Michellany, A John Michell Reader, ed. Jonangus Mackay, Michellany Editions, London ISBN 978-0-9566428-0-6


  1. ^ Who Wrote Shakespeare?, Thames and Hudson, London, 1996 ISBN 0-500-01700-X, dust jacket front
  2. ^ Martin 2009; Anon 2009; Screeton 2010, p. 1.
  3. ^ a b c Anon 2009; Screeton 2010, p. 1.
  4. ^ a b Screeton 2010, p. 1.
  5. ^ Screeton 2010, p. 46.
  6. ^ a b Anon 2009; Screeton 2010, p. 2.
  7. ^ a b c Anon 2009.
  8. ^ Clarke & Roberts 2007, p. 179; Screeton 2010, p. 7.
  9. ^ Martin 2009; Screeton 2010, p. 2.
  10. ^ a b c d e f Screeton 2010, p. 2.
  11. ^ Barry Miles (2010) - London Calling: A Countercultural History of London since 1945. p 187
  12. ^ Obituary: Jocasta Innes,, 23 April 2013
  13. ^ Martin 2009.
  14. ^ Screeton 2010, p. 10.
  15. ^ Screeton 2010, pp. 5–6.
  16. ^ a b Screeton 2010, p. 6.
  17. ^ Screeton 2010, pp. 6–7; Hutton 2013, p. 136.
  18. ^ a b c d e Hale 2011, p. 82.
  19. ^ a b c Hutton 2013, p. 136.
  20. ^ Lachman, p 370
  21. ^ Clarke & Roberts 2007, p. 181.
  22. ^ Screeton 2010, p. 11.
  23. ^ Screeton 2010, p. 19.
  24. ^ Screeton 2010, pp. 16, 18; Hutton 2013, p. 136.
  25. ^ Hale 2011, p. 81.
  26. ^ Hutton 1991, p. 121.
  27. ^ Screeton 2010, p. 16.
  28. ^ a b Hutton 2013, p. 137.
  29. ^ Screeton 2010, pp. 29–30.
  30. ^ Screeton 2010, p. 30.
  31. ^ a b c Screeton 2010, p. 3.
  32. ^ a b Clarke & Roberts 2007, p. 185.
  33. ^ Clarke & Roberts 2007, p. 187.
  34. ^ Screeton 2010, p. 17.
  35. ^ Screeton 2010, p. 42.
  36. ^ Screeton 2010, p. 41.
  37. ^ Rickard, Bob. The Man from Atlantis, Fortean Times, April 2009
  38. ^ Screeton 2010, p. 25.
  39. ^ Hutton 2013, pp. 136–137.
  40. ^ Screeton 2010, pp. 22–23, 26; Hutton 2013, p. 139.
  41. ^ Hutton 2013, p. 139.
  42. ^ Hutton 2013, p. 140.
  43. ^ Screeton 2010, p. 36.
  44. ^ Screeton 2010, p. 27.
  45. ^ Karios Foundation
  46. ^ Prince's School past & present staff list
  47. ^ a b c d e f Hale 2011, p. 83.
  48. ^ Publishers Weekly, 22 July 1996 v243 n30 p223
  49. ^ Shakespeare in doubt, The Independent, April 1999
  50. ^ Screeton 2010, p. 15.
  51. ^ Martin 2009; Anon 2009; Screeton 2010, p. 3.
  52. ^ Martin 2009; Screeton 2010, p. 3.
  53. ^ Culianu, 1991
  54. ^ Daily Mirror, 22Mar2001
  55. ^ Screeton 2010, p. 40.
  56. ^ Screeton 2010, p. 14.
  57. ^ a b c Hale 2011, p. 85.
  58. ^ a b Hale 2011, p. 87.
  59. ^ Hale 2011, pp. 89–90.
  60. ^ Hale 2011, p. 88.
  61. ^ Screeton 2010, p. 43.
  62. ^ Hale 2011, pp. 83–84, 86.
  63. ^ Hale 2011, pp. 83–84.
  64. ^ Hale 2011, p. 84.
  65. ^ a b Hale 2011, p. 94.
  66. ^ Screeton 2010, p. 37.
  67. ^ Hutton 2013, p. 138.
  68. ^ Hale 2011, p. 96.
  69. ^ Hale 2011, p. 91.
  70. ^ Stout 2008, p. 195.
  71. ^ Hutton 2009, p. 347.
  72. ^ Sullivan, Danny, Ley Lines: The Greatest Landscape Mystery Green Magic, 2005 ISBN 978-0-9542963-4-6 p, 11 [1]
  73. ^ Hutton, p 127
  74. ^ Hale 2011, p. 77.
  75. ^ Hale 2011, p. 92; Senholt 2012, p. 157.
  76. ^ Senholt 2012, p. 157.
  77. ^ Hale 2011, p. 95.


Anon (8 May 2009). "John Michell". The Telegraph. 
Clarke, David; Roberts, Andy (2007). Flying Saucers: A Social History of UFOlogy. Wymeswold: Alternative Albion. 
Hale, Amy (2011). "John Michell, Radical Traditionalism, and the Emerging Politics of the Pagan New Right". The Pomegranate: The International Journal of Pagan Studies 13 (1): 77–97. 
Hutton, Ronald (1991). The Pagan Religions of the Ancient British Isles: Their Nature and Legacy. Oxford and Cambridge: Blackwell. ISBN 978-0-631-17288-8. 
Hutton, Ronald (2009). Blood and Mistletoe: The History of the Druids in Britain. New Haven and London: Yale University Press. 
Hutton, Ronald (2013). Pagan Britain. New Haven and London: Yale University Press. ISBN 978-0-300-197716. 
Lachman, Gary (2003). Turn Off Your Mind: The Mystic Sixties and the Dark Side of the Age of Aquarius. The Disinformation Company. ISBN 978-0-9713942-3-0. 
Martin, Douglas (2 May 2009). "John Michell, Counterculture Author Who Cherished Idiosyncrasy, Dies at 76". The New York Times. Retrieved 4 May 2009. 
Screeton, Paul (2010). John Michell: From Atlantis To Avalon. Avebury: Heart of Albion Press. ISBN 1-905646-16-X. 
Senholt, Jacob C. (2012). "Radical Traditionalism and the New Right: An Examination of Political Esotericism in America". Esotericism, Religion, and Politics. Arthur Versluis, Lee Irwin, and Melinda Philips (eds.). Minneapolis: North American Academic Press. pp. 155–175. ISBN 978-1-59650-013-6. 
Stout, Adam (2008). Creating Prehistory: Druids, Ley Hunters and Archaeologists in Pre-War Britain. Malden: Blackwell. 

Further reading

  • Culianu, Ioan P. (1991). "review of The Dimensions of Paradise: The Proportions and Symbolic Numbers in Ancient Cosmology". Church History (Church History, Vol. 60, No. 1) 60 (1): 86. doi:10.2307/3168525. JSTOR 3168525. 

D Fideler, "Jesus Christ, Sun of God", Page 291, Appendix 1, The Miraculous Catch of 153 Fishes in the Unbroken Net

  • Michell, John et al. (1998). Shakespearean Criticism: Excerpts from the Criticism of William Shakespeare's Plays and Poetry, from the First Published Appraisals to Current Evaluations, 68 vols. Vol. 41. Gale Research. 

External links