A History of the Honey Moon Tree
By Christophoro Valauri Orton
February 1st, 2014
“And I looked around upon that land and I saw a river flowing of milk and honey, and there were trees planted by the bank of that river, full of fruit: moreover each single tree bore twelve fruits in the year, having various and diverse fruits…” -The Vision of Paul the Apostle, The Ante-Nicene Fathers, Vol X.
“People are trapped in history and history is trapped in them.” -James Arthur Baldwin, Stranger in the Village
The first known documentation of the Honey Moon Tree in contemporary times can be traced to the letters of one Vladmir Vernadasky, an early 20th century Russian geochemist. It was in the year 1919 that Vernadasky discovered a well-preserved, fossilized specimen of the plant, not more than a stone’s throw from the banks of Lake Cheko in the Tunguska region of Northern Siberia. Vernadasky, who had led a team into the area for the purposes of an unrelated research project, wrote in a recently discovered series of exchanges with his wife, Natasha, about a number of unusual encounters he experienced while staying in the region. These mysterious events culminated in his discovery of the Honey Moon Tree itself, and later unfurled into a legacy of paranormal intrigue that has been ensconced in secrecy and concatenation ever since.
Through surviving excerpts from the Veradasky correspondence we learn of the astonishing initiations that Vladmir and his team in underwent the days they spent by Lake Cheko. Each individual felt strong perturbations of their consciousness by some kind of powerful, vibratory force emanating in the nearby environment. These psychic effects apparently induced an array of full-blown, waking visions, whose contents, according to the brief accounts we have, included blueprints for telepathic cities composed of a kind of living vegetal matter, elaborate self-playing musical instruments, and theological revelations even the wildest gnostic heresies could scarcely compete with. It was Vernadasky himself who received these hallucinations most intensely, and somehow in this he was led to their alleged source: the remains of an ancient plant buried in the nearby rock.
When Vernadasky instructed his team to excavate the site, sure enough, the suspected artifact was exhumed. What occurred next is not known, but all available details point to an event so potentially shocking to the ruling powers of society that all those present would be risking not only their own lives but those of their families as well, should they divulge it to the world at large. Nowhere else in Vernadasky’s works do references to the Honey Moon Tree or its whereabouts exist outside of these fragmented letters, and some scholars consider the whole story to be something of a private joke between the outwardly stolid Vladmir and his demure, yet impish wife. Yet others consider this episode to be genuine, and a likely catalyst for the thinker’s novel conception of the noosphere, or sphere of human thought (a layer of the planetary organism analogous to the geosphere and biosphere). Based on the accounts in his letters to Natasha, the alchemical underpinnings of Vernadasky’s noosphere theory would seem to be a direct outgrowth from the otherworldly encounter that occurred with this strange, mellifluous plant. Moreover, it could be said that through the sympathetic resonance of historical forces, these ideas have been fundamental in paving the perilous course that has lead humanity though the nuclear age and to the great precipice at which we now stand.
However, like many so-called “discoveries” claimed by modern man, Vernadasky’s confrontation with the Honey Moon Tree was not a singular discovery at all, but one instance in a long, enigmatic lineage of encounters with this organism, which stretches into the murky origins of time itself. One noteworthy example exists in the life of the German polymath Goethe, who also studied morphological vestiges of the Honey Moon Tree in developing his theory of the primordial “Ur-Plant”. Seen as the mother-archetype of all plants, this quasi-mythic "germinal vesicle" of vegetation was later said to also contain so-called “hadronic" time travel properties by renegade Rosicrucian physicists in the 1960’s. It is has been demonstrated in certain circles that the legendary Voynich Manuscript also contains crucial references to the Honey Moon Tree, yet such information has not been made available to the general public. The Honey Moon Tree has also been proposed as a candidate for the sacramental soma of the ancient Indian Vedas. Through an elaborate and overwhelming body of research that can hardly be summarized here, it has been proven by the members of one secret society that specimens of the Honey Moon Tree have existed on earth as long as the known historical record. More shockingly, these reports show that the plant did not originate here at all, but is clearly extraterrestrial in origin.
As a hadronic or “hyper-temporal” and “hyper-local” organism, the HMT seems to inhabit a liminal ontological status between what we may call the realms of matter and psyche, extending its tendrils like into various vortex-points the past and future time. While evidence of its presence in the biosphere has been demonstrated on multiple occasions, its primary manifestation appears to have taken place in the noosphere itself. What’s more, the very existence of noosphere may have been at least partly a product of this organism. What we do know is that the function of the Honey Moon Tree seems to play a kind of regulatory ecological role in the balance of the Planetary Mind, much in the way that ordinary trees transformed the atmosphere of earth into one breathable by human beings. Thus it has been postulated that a symbiotic relationship exists between humanity and this organism— a bond that may precede the terrestrial history of human beings and remain as the relic of a much older cosmic ecological system.
Surfing the wake of World War Two and threading through the cultural upheaval of the later 20th century, one prominent branch-ling of the Honey Moon Tree found its way into the early grunge-era wetlands and rainy autumn geologies of Seattle, Washington in the mid-1980s. Together with select Northern Californian rhizomes, this outgrowth interwove into network of psychedelic, mytho-musical understandings from Cascadia to Big Sur. Once established, the “Network” began transferring into the consciousness of young human beings born at this time, and expressing itself in post-modern folk traditions that grew within the cracks of urban life like clovers between sidewalk squares. Here the hyper-temporal sheaths of the vegetal-eschaton combined in a biographical mixing bowl with a cookbook’s worth of developmental struggles from the human realm, as the rupturing of tribes echoed across a modern industrial world and decayed family context, longing for re-connection to the genuine, wild nature that was their first home. Racked with guilt for their own ancestral hubris, and having chomped compulsively into the forbidden fruit of ego, these young bards starting asking the thousand-pronged question: can we not still harvest the seed of free will that was hidden inside its pulp?
It would seem that the Honey Moon Tree was infusing itself into these mental mythologies so as to allow a new generation of human beings to summon it back to themselves, so that, perhaps for the first time ever, they will be able to employ its alchemical potential directly… though to what effect, even the most well-connected initiates do not know. This last point is naturally speculation— but a speculation strengthened by empirical intuitive evidence both personal and collective of a magnitude and constancy that is impossible to ignore.
The deeper we dig, the more examples we uncover of involvement by the Honey Moon Tree in the very fabric human existence. However, the legacy of this involvement is so phantasmagoric and abstruse, it could itself be another veil, another layer in a much greater onion, whose pyruvic fumes one can only endure in gradual phases. It is not our purpose here to prod into those pungent dimensions unreservedly, for the wrath they impart upon the hasty may be quite tearful indeed. Instead, we simply endeavor to provide a background on this little-known topic of great import, so that future investigations can be made and discussed between voices both new and old. It is our highest hope that, little by little, we can eventually place together this puzzle.