Explainer
Creed
Gaza
Israel
Middle East
Old Testament
War & peace
12 min read

A history of Israel and Palestine – 4,000 years of history in 2,500 words

The land at the heart of the Middle Eastern crisis is at the centre of world attention again. For those whose grasp on the history behind the situation is hazy, Graham Tomlin offers a brief survey.

Graham is the Director of the Centre for Cultural Witness and a former Bishop of Kensington.

A blue and gold domed mosque sits surrounded by old stone buildings of a city.
Dome of the Rock, over the skyline of the Old City of Jerusalem.
Levi Meir Clancy on Unsplash.

The story begins around 1800 BC, in the middle/late Bronze Age. According to the Bible, a nomadic tribal chief called Abraham received a mysterious call from God – known by the name of YHWH – not another tribal god among many, but the Creator God above all the gods. He was to move from his home in Ur in Mesopotamia, in modern day Iraq, to travel to Canaan in the west - a fertile strip of land bordering the Mediterranean Sea, a land inhabited at the time by various tribes known as Canaanites and ruled by the Egyptian Pharaohs. 

Biblical texts report that somewhere around 1400 BC, the small tribe which understood itself to be the descendants of Abraham migrated further to Egypt. There, they experienced severe hardship, and sought to escape back into the land of the Canaanites, through a miraculous event known as the Exodus in around 1250 BC. 

Over the coming centuries they began to settle in the land. The biblical stories depict this as a largely violent conquest, although the archaeological evidence suggests gradual assimilation into the land. It may have been a mixture of the two.  

The growing kingdom 

Around 1000 BC, the people now known as Israel, after one of Abraham's descendants, chose a king for the first time, called Saul, but it was his successor David who expanded the Israelite kingdom, capturing the ancient Jebusite stronghold of Jerusalem, making it the capital of the new nation. His son Solomon later built a Temple in the city, dedicated to YHWH, the God of the Israelites.  

Infighting within the nation resulted in a division into two kingdoms, the northern kingdom of Israel and the southern kingdom of Judah. In 722 BC, Israel was overrun by the Assyrians to the north, and in 587, Judah fell to the Babylonian king, Nebuchadnezzar, who destroyed Solomon’s Temple. 

Most of the Israelites were taken into exile, some scattered into Syria, many taken away to the dominant empire of Babylon. In 538 BC, by which time the Persians had taken over as the dominant empire in the region, Cyrus, the Persian king, gave permission to the descendants of the exiles to return to their ancestral land. In around 520 BC the Temple was rebuilt, even though it was a mere shadow of the former building. Around 445 BC, Nehemiah, against much opposition, tried to rebuild the walls of Jerusalem, to make it a fortified city. 

In 333 BC, the remarkable young Greek warrior, Alexander the Great, conquered the land. When he died in 323, two empires emerged from the territories that he ruled – the Ptolemaic and the Seleucid empires. These empires took it in turns to rule over the land until the Maccabees, a radical Jewish group, revolted against the Seleucids and formed a Jewish kingdom for the first time since the exile. This was the Hasmonean kingdom which lasted from 142 BC until it was overrun by the expanding Roman Emperor, with Pompey conquering Jerusalem in 63 BC. 

The Roman and Byzantine empires 

In 37 BC, Herod the Great, a half Jewish-half Idumean, ambitious yet paranoid man became king of Judaea with the permission of the Romans. He built several remarkable buildings, including a new, grand Temple in Jerusalem, the one present at the time of Jesus. In or around 6 BC, Jesus of Nazareth was born. He lived, taught, and performed miracles around Galilee and eventually journeyed to Jerusalem, where he was crucified by the Romans, after which his followers have always claimed that he rose from the dead, and appeared to many witnesses. The Christian community's presence in the land has shaped it in many ways until recent times as we shall see.

During this time, Judaea remained part of the Roman Empire. In the 60s AD, Jewish rebels revolted against Roman rule, a rebellion which was crushed by the Romans, who proceeded to flatten Herod’s temple. There has never been a Jewish temple on that site since that date. 

70 years later, the Jews revolted against the Romans again, an uprising known as the Second Jewish Revolt, under Bar Kokhba. Yet again, the rebellion was put down – more severely this time. Much of Jerusalem was destroyed by the emperor Hadrian, who rebuilt it as an entirely new Roman city called Aelia Capitolina, trying to erase Jewish presence to put an end to the successive revolts, and renamed the land Palestina, after the Philistines, a seafaring tribe who had arrived in the land before the time of King David.

In 312, after an internal political and military struggle, Constantine became the first Christian emperor. This was the beginning of the Byzantine empire, named after the city of Byzantium, a new capital, chosen to rival Rome. In 326 Constantine authorised the building of Christian churches in the land, including the church of the Holy Sepulchre in Jerusalem, over the site of the crucifixion and resurrection of Christ and the Church of the Nativity in Bethlehem. 

The rise of Islam 

In the 7th century, Christian Byzantine rule over Jerusalem came to an end. The new faith preached by Muhammad (570-632) inspired determined armies to spread northwards from the Arabian desert. The second Caliph, Omar, accepted the surrender of Jerusalem bringing it under Arab, Muslim rule for the first time, although people of Arab descent had been in the land for a long time before – they are mentioned in the New Testament in the second chapter of the Book of Acts. 

Since the Roman destruction of the temple in AD70, during the Byzantine period the site of the old Jewish temple had been kept as a dump for rubbish. In around 690, a Muslim ruler, Abd-al-Malik built the Dome of the Rock as a shrine on the site, to mark Muhammad’s reported night journey to heaven, followed soon by the Al Aqsa mosque nearby on the same site. Jerusalem now became a site of Muslim Pilgrimage. 

In the early 11th century, tensions between Muslims and Christians led Caliph Hakim to demolish much of the Church of the Holy Sepulchre, which was rebuilt shortly afterwards, but in a much less impressive format. In 1099 western Christians, hearing of attacks by Muslims on their holy places, and inspired by the idea of re-taking the Holy Land for Christendom, arrived in Jerusalem as part of the First Crusade. The Second Crusade arrived sometime later, but the Crusader armies were finally beaten by the Muslim leader Salah-ud-din (Saladin) in the battle of Hattin in Galilee in 1187. A third crusade tried to win the land back but was unsuccessful and the last Crusaders were banished back to Europe in 1291. 

From the 13th to the 16th century, the land was ruled by the Mamluks, an Egyptian military class of former slaves. Meanwhile, the Byzantine empire came to an end in the mid-C15th when Constantinople fell to the Ottomans, or Turks. This was the beginning of the Ottoman Empire, which ruled over the land of Palestine for 400 years, from 1517 to 1917. In the C16th the Ottoman emperor Suleiman the Magnificent built the famous walls of Jerusalem that are still standing today. 

Throughout this long period, most inhabitants of the land were Arabs, descendants of the early settlers, and remnants of the Arab conquest. They were a mix of Christians and Muslims, while there were a number of Jews who lived in the land. 

The rise of Zionism 

In the 19th century, the long story of European anti-semitism began to gather pace, manifested for example in the famous Dreyfus affair which took place at the end of the century. The idea grew that Jews needed a homeland, with the first Zionist conference to advance the idea taking place in Basle, Switzerland in 1897. The obvious candidate, for historic reasons, was Palestine. The problem was there was already an Arab population long established in the land. 

Towards the end of the first world war, the Ottoman empire began to break up. The Middle East was divided up into zones ruled by different European powers, with the British taking control of Palestine. The British recognised the gathering momentum for a Jewish homeland in Palestine and declared support for the idea in the Balfour declaration of 1917, while claiming at the same time to acknowledge the rights of the Arab peoples of the land. Before long, Jewish immigration to Palestine began to increase in volume, leading to increasing tension with the existing, predominantly Arab population.  

In Europe, the extermination of six million Jews in the Holocaust gave a radical urgency to the need for a homeland where Jewish people could feel safe. Many European Jews fled to Palestine, hoping to find a home and safety there. The British found themselves increasingly caught in the middle of violent and deadly clashes between Arab and Jewish groups. Underground Jewish militia sometimes targeted the British, such as in the 1946 bombing of the King David Hotel, the British headquarters in Palestine, by the Irgun, a Jewish militant group, which killed 91 people, most of them British soldiers. 

Recognising their position was untenable, the British decided to withdraw from Palestine. In November 1947 the United Nations adopted Resolution 181, a proposal to partition the land into Jewish and Arab states of roughly equal size, although the Jewish territory was larger than the Arab one. The Arabs refused to accept the plan, as they felt they were the rightful owners of the land, and the Jews were newcomers.  

When the British Mandate over Palestine came to an end in 1948, almost immediately, the Jews declared the creation of the State of Israel. Surrounding Arab countries immediately attacked the new state, but Jewish forces resisted successfully, and, under the leadership of David Ben Gurion, Jewish groups started to occupy Arab towns and cities, removing much of the Arab population, who for the most part were forced to leave. When this Arab-Israeli war finished, the new Jewish state held about 75 per cent of the land of Palestine, though with a significant Arab population still present within Israel. Around 700,000 Palestinian former residents became refugees, either in camps within Israel, or in surrounding countries such as Jordan, Syria or Lebanon. This period is known by the Israelis as the War of Independence, but by the Arabs as the Nakba – the catastrophe.

Israel as a nation grew and prospered. After a period of increasing tension between Israel and the surrounding Arab states of Egypt, Syria and Jordan, in 1967, to establish a buffer between themselves and their Arab neighbours, Israel issued a series of successful pre-emptive strikes, and after just six days, had occupied the Sinai Peninsula, formerly Egyptian territory, the Golan Heights belonging to Syria, and the West Bank of the river Jordan, including East Jerusalem, which had been under Jordanian rule.  

UN Resolution 242 urged Israel to surrender the land that had been occupied. Instead, Israel began to build Jewish settlements in the West Bank and Gaza, enclaves where Jewish people lived within the territories, although these were regarded as illegal under international law. Settlement building has increased in recent years under more recent Israeli governments and remains one of the points of tension - Jewish settlements built on land that could in future become part of a Palestinian state, if one ever came into being.

In 1973, the boot was on the other foot as Egypt launched a strike on Israel on the festival of Yom Kippur, which, although ultimately beaten back by the Israelis, dented Israel’s sense of invulnerability to attack from their neighbours.  

International pressure to resolve the long-running tension began to mount, and in 1978, under the mediation of US President Jimmy Carter, the Camp David accords were signed by Anwar Sadat, President of Egypt and Menachem Begin, Prime Minister of Israel, establishing peace between the two nations. This was seen by militant Muslims as treachery and Sadat was assassinated by Egyptian Islamic Jihad in 1981.  

Nonetheless, Israel withdrew from Sinai as promised, in 1982. Even though peace was established with Egypt, this did not bring an equivalent sense of harmony within the other occupied territories, particularly the West Bank. In the 1960s and 70s, Palestinian groups had carried out a campaign of attacks on Israel and Israeli targets abroad including the notorious attack on Israeli athletes at the Munich Olympics in 1972, yet these had largely ceased by the late 70s. From 1987 to 1993, a Palestinian uprising against what they saw as Israeli occupation of their land, known as the first intifada increased tension across the region. As a result, secret talks between Israeli and Palestinian officials led to the Oslo Accords of 1993, signed by Yitzhak Rabin and Yasser Arafat, in which Arafat’s Palestinian Liberation Organisation recognised the state of Israel and Israel gave up land in Gaza and the West Bank to the limited control of a Palestinian Authority, although with still some element of Israeli influence and control. Just as Sadat had been assassinated for what was seen as surrender on the Arab side in 1981, Rabin was assassinated by a Jewish extremist in 1995 for what was seen as a betrayal of the Israeli cause. 

The 21st century 

What was meant to be a peace process rolled on. The Camp David meeting in 2000, which was expected to bring about further progress for the Palestinian cause failed to do so and triggered the second intifada which lasted until 2005, much more violent and deadly than the first, with Palestinian suicide bombings in Israel and Israeli retaliation in the West Bank and Gaza. To stop incursions from Arabs into Israeli territory, the Israelis proposed building what they called a Security Wall, but as the Wall of Separation by the Palestinians, who felt that the wall was effectively a land grab, as at points, it stretched into land which hitherto had been traditionally part of the West Bank. 

In 2005, Israeli Prime Minister Ariel Sharon decided to withdraw troops and settlements from Gaza, yet in 2007, the Islamic militant organisation Hamas took over control of Gaza in a brief war with Fatah, the Palestinian party who had held control until this point. Hamas, unlike the PLO or Fatah, remained dedicated to the elimination of Israel and thus became a dangerous neighbour to Israel. In 2014, in a period of rising tension, Hamas rocket attacks into Israel provoked Israeli air strikes and a ground invasion. In this war, around 67 Israelis and around 2000 Palestinians died. 

In 2017, President Donald Trump recognised Jerusalem as the capital of Israel, something which had not happened before as Jerusalem had always been a divided city and claimed by both sides as their capital city. 

In recent years Israel has sought to normalise relationships with Arab states, signing the Abrahamic Accords in 2020 with Bahrain, the UAE, and Morocco, with a possible deal with Saudi Arabia tentatively on the way. 

The Hamas attacks on southern Israel in 2023 and the Israeli response in Gaza will have set back any progress in resolving this long-running tragedy for many years, in what is a familiar pattern of attack and retaliation. 

The history is tangled, much more complex than outlined in a brief survey like this. Any attempt to understand the present needs to engage with the history of this fertile, fought-over and precious land, home to two great peoples with contested, but deep roots in the land, who we pray will one day be able to live together in peace – the peace brought and taught by the Prince of Peace.  

Essay
Belief
Creed
Psychology
Weirdness
13 min read

There’s more to manifesting, here’s its philosophical backstory

Beyond the so-called sensible, a hidden strand of Western spiritual thought reemerges.

Daniel is an advertising strategist turned vicar-in-training.

Against a purple glittery background, a orange notelet reads: 'what you seek is seeking you.'
Maia I on Unsplash.

I’m slightly late to the party, but you may have heard that the Cambridge 2024 Word of the Year was ‘Manifest’. Essentially, ‘To Manifest’,  according to our friends at Cambridge, is  ‘to imagine achieving something you want, in the belief that doing so will make it more likely to happen’. For many people, ‘manifesting’ belongs in the eye-browraising intellectual funfair of New Age spirituality and self-help gurus and charlatans whose books belong in the second-hand boxes outside shops on the high street of dilapidated coastal towns selling crystals.

If you’re a Gen Xer and elder Millennial, you’ll probably have heard of Rhonda Byrne’s The Secret, a 2006 self-help hit. She claimed to teach readers the secret to prosperity, self-realisation, and fulfilling your heart’s desires. Visualise the object of your desire in your mind, use the innate concentrative energy of your cognition, and, through the scientific Law of Attraction, the Universe (yes, the capital ‘U’, Universe)  will deliver unto you those things which you have brought into your mind because ‘like attracts like’. It shares a very similar perspective to a book written a hundred years prior in 1910 called The Science of Getting Rich by William Wattles which, again, claimed that through ‘creative thought’ you could achieve financial success. By ‘creative thought’ Wattle didn’t mean coming up with a growth strategy for your personal finances - he meant, like Bryne, that there was a psychical force in the Universe that you could tap into with your mind which could manifest, in reality, your thoughts and desires.

Again, if you’re a child of sensible society, you probably would have dismissed all of this as pseudoscientific New Age wishful thinking intended to make bad authors rich. Or, if you were more generous, you might have said that these were helpful psychological practices like ‘focusing on your goals’ encoded in woo-hoo New Age language. It belongs in the weird corner of society. And so, you might be somewhat baffled to find it breaking through into mainstream society - so much so that a sensible institution, like Cambridge University, would highlight it as a groundswell trend in the twenty-first century. 

But is this really a surprise? What has sensible society given us? For many, it’s been the managed and catastrophic decline into societal disillusionment, a generation of broken promises, and the feeling of being feudal serfs under the dominion of national banks and billionaires while we medicate ourselves to death with algorithmically-driven AI slop in the spiritual vacuum of a fragmented and polarised society. The fact that the Oxford Dictionary's Word of the Year was ‘brainrot' makes this all the more ironic and sad. And so is it any wonder that people are looking beyond the sensible towards the magical, the mystical, and the Esoteric? And I’m using the word ‘sensible’ in both ways. People are looking beyond the status quo of what is acceptable and accepted knowledge, but they are also looking to things that are beyond their senses.

Human consciousness can manifest thoughts into reality through metaphysical practices like concentration and visualisation. For New Thought thinkers, this was connected with loftier aims than getting rich or manifesting a pay-rise at work.

I’m definitely not alone in this diagnosis. It’s the thesis behind Rod Dreher’s new book Living in Wonder and Justin Brierley’s The Surprising Rebirth of Belief in God tracks prominent thought-leaders turning to God and mysticism. Even Wunderman Thompson, a leading advertising agency, highlighted the $3.7 trillion dollar neo-spirituality and wellness industry in their ever quotable report on the ‘Age of Re-Enchantment’. To be honest, even this recent trend of authors proclaiming the ‘spiritual turn’ is a bit late to the game. Back in 1999, the sociologist Peter Berger argued forcefully that the latter decades of the twentieth century saw the radical ‘desecularization of the world’. 

Clearly, cultural trends don’t happen in a matter of years, but take place over decades, even centuries and it seems that we’re finally seeing the mainlining of a previously hidden strand of Western spiritual thought into wider society. So much so that your children and neighbours are searching for ‘manifesting’ on Google and YouTube as a genuine intellectual query. 

Where does this all come from? Ideas don’t spring up from nowhere. They have a history, and the philosophical ideas underneath manifesting weren’t just made-up in the last minute of human history. They in fact go back to an incredibly rich and developed, and once respected, tradition of thought that we’re only getting to grips with again  in recent decades. 

Historical roots of manifesting

The modern concept of ‘manifesting’ finds its root in the New Thought movement of the nineteenth century that shared many themes with the earlier American Transcendentalists. While Transcendentalism emphasised the unity of nature, humanity, and God, New Thought took this further, focusing on the mind’s power to shape reality.

Both movements emerged as a response to the perceived spiritual emptiness of Enlightenment-era materialism, seeking to reignite our connection to the metaphysical. 

Central to New Thought was the belief that the human mind is not merely a passive observer but an active force in the universe - capable of influencing both spiritual and material realms through concentration and intention. Human consciousness shapes reality in the fullest sense. In other words, Human consciousness can manifest thoughts into reality through metaphysical practices like concentration and visualisation. For New Thought thinkers, this was connected with loftier aims than getting rich or manifesting a pay-rise at work. It was about sparking a spiritual revival, attaining a unified theory of everything, and ultimately, salvation. 

“Consciousness shapes reality.” On one level, this is obviously true. You need consciousness to design buildings and cathedrals and strategic operation models to run companies. Even the placebo effect - something that continues to baffle medical professionals - shows that mental states can have tangible effects on the physical world.

For those who pray, this idea feels almost intuitive. Your silent thoughts reach into the metaphysical realm. How else does God hear your prayers? But where prayer is directed towards a personal God, manifesting envisions tapping into a universal force, drawing power through sheer concentration. It’s less about thanksgiving and more about metaphysical technique - what you might call a kind of ‘science of prayer’. (For what it’s worth, if you’ve ever seen a ‘Christian Science’ bookshop, this is what they’re getting at.) 

The New Thought movement is what the scholar Catherine Albanese calls a metaphysical religion of nineteenth century America. It went against the major Protestant revivalist movements at the time, as well as the mainstream scientific community. They rejected Christian notions about God as a sovereign being who gives salvation to the individual through the sacrifice of Jesus Christ, but rather saw Him as the metaphysical font of life and universal forces. And they rejected the scientific community for ignoring the spiritual and intuitive aspects of nature. It fell somewhere in-between. Much like other disciplines that we might call ‘pseudo-scientific’ or ‘pseudo-religious’ like Astrology, Alchemy, and Magic. 

Behind the New Thought movement 

The rabbit hole goes deeper. The New Thought and Transcendental movements didn’t just spring up from nowhere either. It is a child of what recent scholars and intellectual historians have begun to call the ‘Western Esoteric Tradition’. In this bucket, you have the familiar traditions of Astrology, Alchemy, and Magic (what some people call the ‘occult sciences’) as well as lesser known ideas like Theosophy, Theurgy, Anthroposophy, Mesmerism, Animal Magnetism and Hermeticism. Western Esotericism is a philosophical and spiritual strand that draws on ideas that go as far back as early Antiquity from certain interpretations of the ideas of Plato and a mysterious Egyptian magical figure, ‘Hermes Trismegistus’, who is said to have written a book called the Corpus Hermetica which lays down many of those philosophical assumptions held by the Transcendentalists - The unity of the world, the Law of Correspondence, and the centrality of the Human Mind as a unique mediator.  The ‘‘Law of Correspondence,’ is particularly interesting. It suggests that everything in existence—from the human mind to the stars—operates in a symphony of interconnected harmony - there is a resonance, a ‘sympathy’ up and down the universe. This idea continues to underpin contemporary practices like visualization, meditation, and even astrology.

An engraving of  shows a standing mesmerist pointing to a sitting patient, with lines drawn between the,
A practitioner of mesmerism using animal magnetism on a woman who responds with convulsions. Credit: Wellcome Library, London.

We might think that all these ideas of Western Esotericism have always been fringe. Again - for non-sensible people. The reality is that these ideas have played a profoundly influential role in the history of Western thought. Isaac Newton was not only a scientist and a Christian, but he was an obsessive Alchemist. Friedrich Hegel, probably the most influential philosopher of the nineteenth century, was a keen reader of the Heterodox Christian Mystic, Jakob Boehme - a monumental figure in Western Esotericism - even calling him the First German Philosopher. His ideas about the progress of history and the self-realisation of the World Soul find their origins not in Enlightenment philosophy but in Western Esotericism mediated through the Romantics. In fact, many of the Romantic Movements that ebbed and flowed since the 1790s to the contemporary world drew deep inspiration from the Western Esoteric tradition. They represented intellectual movements that rejected Enlightenment and Orthodox Christian thought and sought to retrieve spiritual and metaphysical insights from other ancient sources. 

Esotericism has also deeply influenced modern art, shaping the work of some of the most celebrated artists in the last two centuries. Claude Debussy was deeply influenced by the late nineteenth-century Parisian esoteric revival and spent many Wednesday evenings in salons discussing sacred geometry and the Tarot, while W.B. Yeats, the famous Irish poet, was an initiate of the Theosophical society. Perhaps most notably, Kandinsky, was deeply impressed by esoteric spiritualism. His book Concerning the Spiritual in Art argues that colors and shapes are not merely aesthetic tools but bear profound metaphysical significance. For Kandinsky, abstract art was a rejection of materialism and a reawakening of humanity’s spiritual potential.

In fact, the idea that the artist plays a central role in spiritual awakening was common to some esoteric movements. Josephin Péladan, a prominent figure in the French Occult Revival, wrote: 

“Artist, thou art priest: Art is the great mystery; and if your attempt turns out to be a masterwork, a divine ray descends as on an altar. Oh real presence of the divinity resplendent under these supreme names: Vinci, Raphael, Michelangelo, Beethoven, and Wagner. Artist, thou art king; art is the real kingdom.” 

The artist is the beating spiritual heart of the human community. Again, does this sound familiar? 

You could say that Western Esotericism, particularly in the last 200 years, represents a powerful counter-movement that sincerely and powerfully raged against spiritual death, meaninglessness, and the phenomena of disenchantment. 

We often like to tell the story of Western philosophical and religious thought in the last 250 years as two sides locked in mortal combat. On one hand, you have the traditional Christian worldview. God is real, miracles exist, and the universe is alive with prayer and worship and open to the supernatural. Meanwhile, you have the new bulwark of Enlightenment secular atheism laying siege to the Christian world, stitching up the world into a closed system of pure science and evacuating society of the miraculous, the sacred, and the supernatural. 

In response, Christians developed their own response to modernity and presented a way through the meaninglessness brought about by the Nietzschian death of God - theologians demonstrated how Christianity could meet the existential hunger felt by every individual heart. Meanwhile, the Evangelicals sent out missionaries to the ends of the earth with storming success such that today, China is set to become the most populous Christian nation in the world, and the Pentecostals spread like wildfire infusing almost every Christian denomination in the world with a sense of personal miraculous encounter with the Holy Spirit of God in a mundane world. At the same time, the atheist and New Atheist philosophers continued to mock and polemicise religion as the source of all violence and dangerous superstitions. But their arguments are fading into obscurity and persuasiveness as some of the key advocates of that early twenty-first century movement are changing their minds. 

This two-strand narrative—of Secular Disenchanted Nature governed by science versus Christian Enchanted Creation under a Trinitarian God—has shaped much of Western thought. Yet this framework is now undergoing a significant renovation. A third strand has always existed, though it has often been overlooked: the strand of Enchanted Nature. This perspective holds that humans have access to the supernatural and an open-ended universe outside of any religious and Christian frame, and this access is governed by ancient philosophies and ideas that are becoming more and more plausible in contemporary society - ergo MANIFEST. 

So what? 

If you’re a child of sceptical modernity and raised on the New Atheists, contemporary society must feel like a whiplash. It’s becoming more and more implausible to maintain a materialistic and rational worldview and the closed universe. Respectable thought-leaders are turning to faith and your friends, children, and colleagues are looking at you as if you're the weird one who lives in a little Reddit-atheist lock-in universe. It is becoming socially more and more difficult to maintain this without either being wilfully blind or being accused of imposing an quasi-imperialist vision of Western Scientism against the reality that most people in the world actually believe and live in. 

Christian thinkers and leaders ignore this at their peril. To dismiss the Esoteric based on books like The Secret would be like dismissing Christianity based on Instagram memes. When you walk past one of those crystal shops, or overhear a colleague comparing star charts, you’re in-fact encountering a millenia old intellectual tradition which taps into perennial human longings for cosmic connections. Sneering at this misses the point entirely. After all, Christians believe in a divine-human Messiah who reigns above angels and archangels who conquered demons and turns his ear to the whispered prayers of broken hearts on dark cold nights. What do you mean that ‘manifesting’ is ‘unscientific’? If you want to critique manifesting or astrology, you’ll need arguments rooted in your own rich tradition—not borrowed Enlightenment dismissals, the same ones once aimed at Christianity itself.

Christians should also recognise that Western Esotericism shares more-or-less common aims. Both seek to renew society, spread wisdom, and heal souls. But this doesn’t mean the two can coexist uncritically. Christianity no longer exists in a vacuum. It is in a marketplace of ideas and Christians need to discern what makes Christianity uniquely special and ensure that it doesn’t adopt ideas that can dilute its integrity. 

The word manifest reveals more than a passing trend—it taps into a deep human longing.

History reminds us that Christianity and esotericism have long had a complex and entangled history. Renaissance Catholic Christians first re-introduced Hermetic ideas and Kabbalah back into the Western mind, and it was nineteenth century Protestant Christians who tried to encode Christianity into the wider frameworks of Esoteric thought and injected society with the panoply of sects and secret societies. Would it surprise you that some of the leading Occultists back then, like Eliphas Levi, were motivated to promote Jesus Christ? Maybe you’re a Christian artist and that quote above from Péladan was disconcerting precisely because of how closely it matches your intuitions. This history is both a caution and invitation: to understand the spiritual landscape more deeply and engage more thoughtfully. 

The real challenge isn’t opening minds to the supernatural - that’s already happening. The task now is to show why the longing for cosmic connection finds its true answer in the person of Jesus Christ. And in a world captivated by openness, that’s no easy task. And it's far more attractive to tell people to be more ‘open-minded’ than to be ‘close-minded’. 

The word manifest reveals more than a passing trend—it taps into a deep human longing. Beneath the vision boards and affirmations, beyond the social media buzzwords, lies a shared ache for transcendence—a yearning to live in a world that feels alive, meaningful, and connected. It’s the search for something more.

We’re not just bystanders to this cultural moment; we’re participants in a profound shift. This is an invitation to move beyond easy skepticism or condescension. What we’re witnessing isn’t a flash-in-the-pan phenomenon but a continuation of a timeless quest to find order, purpose, and connection in a universe that so often feels fragmented. 

But let’s be honest: this is a competitive and crowded marketplace of ideas. Ancient philosophies, mystical practices, and modern interpretations are converging in a swirl of cosmic vibrations, personal empowerment, and spiritual techniques. And while that diversity is exciting, it’s also disorienting. The challenge for all of us, no matter our background or beliefs, is to discern what’s authentic, what’s helpful, and what’s merely noise.

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