Tuesday, 30 August 2016

England and music, story and fable

Posts by William Wildblood and John Fitzgerald at Albion Awakening


Sunday, 28 August 2016

Posting at Albion Awakening

For a few days I will be posting at my Albion Awakening blog, so please follow the link...


Saturday, 27 August 2016

The RVI (Recognise, Validity, Importance) mantra

RVI - Recognise, Validity, Importance

To experience a phenomenon in the world as alive, meaningful, significant to us personally; we need to Recognise the experience is happening; acknowledge the Validity of the experience (that it is something real and true); and recognise that the experience is Important (not an accident, not random nor an epiphenomenon - but a significant occurrence that needs to be taken note of).


Friday, 26 August 2016

Jung interview from 1959 - CG Jung at his best!

I thought I had already watched this interview, but if I really had then I had forgotten: it is excellent.

I have read a lot of Jung up to about eight years ago and even more (purportedly) about Jung - but this is the best and clearest and most impressive I have ever seen.

Reading Jung is mostly an exercise in boredom and frustration; and most of the books about him don't get him right, or focus on some of the many things wrong with the man and his life. In his writing he seems paralysed by the "Germanic Professorial" mode of defensive prose - so that nothing is ever said clearly because there is so much qualification that it amounts to obfuscation; and this sometimes reaches the point of dishonesty, where Jung is often deliberately misleading the reader about his own more 'outlandish' views.

Anyway, in this interview done near the end of Jung's long and vigorous life, Jung seems to have set-aside his self-defeating caution, and is very open and candid in his answers, despite using his second language - and reveals himself to be a theist, living in sure expectation of continued existence beyond mortal death, and indeed a mystical Christian of solid conviction (he says he knows, not 'believes' such things - something which is very hard to be sure of, in the writings).

The interview is interesting in its form. The interviewer (John Freeman - who was also a left-wing professional politician) comes across as a typically modernist and materialistic journalist - whose personal interest is more Freudian than Jungian (Freeman asks Jung Freudian questions about his childhood, and probes the relationship with Freud); but he listens respectfully and patiently to Jung's more dsitinctive and significant spiritual and religious discussions, and does not distort the final cut to suit his own prejudices.

The result is a vivid personal portrait - which made me recogise for the first time how impressive Jung was 'face to face' and verbally; and how this must have been the primary basis of his reputation; as was also the case for Coleridge, for example - or Charles Williams. How fortunate that we have this interview to show us what could otherwise only have been assumed about Jung - and how such an interview might have been to help us understand some geniuses of the more remote past, who gave their best in speaking rather than writing.

If you wish to try reading Jung, the only two things I could recommend are the spiritual autobiography Memories, Dreams, Reflections which was written from dictation by Aniela Jaffe; and another late piece: The Undiscovered Self.

Ultimately, I think that Jung did not succeed in solving the fundamental problems of modernity - either in theory or in practice. What he was advocating, in the search for meaning and purpose - amounted to an alternation between public life as a normal mainstream alienated modern 'official' consciousness; and regenerating, therapeutic interludes of something like the immersive consciousness (ie. Barfield's Original Participation) of childhood and tribal Man - including the visionary, divinatory and animistic life of those modes.

Jung did not - as did his older contemporary and Swiss neighbour Rudolf Steiner (or his younger contemporary Owen Barfield) perceive a way beyond this dichotomy. Nonetheless Jung provided an accurate 'diagnosis' and a partially-helpful therapy for the modern condition.

The future of consciousness


Thursday, 25 August 2016

True Intuition, Divination and Final Participation

Divination enables us to become aware of the subtle psychic and spiritual forces that are at work in the background of our lives, determining the events that arise. Contemporary divinatory systems [e.g. Astrology, Tarot, Runes, the I Ching] are by no means atavistic throwbacks to an age long since surpassed, but are underpinned by a new and subtle understanding of the subtle energies that are active behind the scenes of our conscious knowing...

Nevertheless, divination does need to be approached in a different way from how it was approached in antiquity, because although it may reveal to us the spiritual and archetypal condition that lie behind a given situation, our relationship to these factors cannot be the same as that of people in antiquity...

We fail to realize our true human potential to the extent that we do not act freely... If, therefore, we practice divination, we do not do so to submit ourselves to the will of the gods, but rather to gain greater insight into our situation in order to come to a freely chosen decision as to how best to act. 

From pp 180-1 of The Future of the Ancient World, by Jeremy Naydler, 2009.

Throughout my life, and including my younger days, long before I was a Christian, I intermittently tried various divinatory practices. In my mid-twenties I bought Jung's book about the I Ching and tried to use it with coins; later I tried using runes drawn from a bag, and Tarot cards. I never persisted long with any of these things and never reached any conclusion about them - indeed, it was the lack of any validating intuitive feedback which made me give up so easily.

It now seems to me that I was self-blocked from getting attached, or addicted, to divination on the basis that I was trying to use it for the wrong reasons and with the wrong underlying motivation. For me these were technologies of power and/ or evidence of underlying 'atavistic yearnings' (yearning for the past un-conscious and immersive participation in reality, characteristic of childhood and hunter gatherer states).

Rudolf Steiner provides some clarification of this in his repeated cautions and strictures against the deployment of altered states of consciousness as technologies of clairvoyance - his insistence that the modern and future mystic should be alert, awake and purposive: that the modern clairvoyant (as a general rule, although there are exceptions) would work-from the 'consciousness soul'; and not therefore from 'passive' experiences and states such as dreams, dreamlike trances, sedating or hallucinatory drugs; not characterised by visions, hallucinations, speaking in tongues or similar signs; and we should eschew automatic writing, Ouija boards, unaware channelling and so forth.

(Probably - ultimately - excluding therefore the likes of astrology, the I Ching, runes and Tarot - excluding them, that is, as routine or focal spiritual practices - although presumably these could be acceptable and valuable as occassional, educational and remedial practices.)  

As a generalisation I believe Steiner was correct and making an important point - that the destined spiritual future is not one that incorporates technologies of divination; but that regards them as at most temporary expedients: ways of moving to the next step, means to an end.

What we ought to be aiming-at is simply to know - but to know from the basis of our alert, awake, purposive real selves (our souls).

This is true intuition - not the act of 'looking within', but the act of locating, then living-from our real selves. 

David Gascoyne - poet (1916-2001)


The first Albion Awakening post from John Fitzgerald.

Wednesday, 24 August 2016

Why do we ask for, or need, 'proof' of the existence of God? Past, Present and Future... Rudolf Steiner

Before the fifteenth century, men did not speak in indefinite terms as was current later, and this very indefiniteness was untruthful. When speaking of intuitions, of moral intuitions he spoke of that which rose up in his inner being, of which he had a picture as real as the world of Nature when he opened his eyes in the morning. 

Outside he saw Nature around him, the plants and the clouds; when he looked into his inner being, there arose the Spiritual, the Moral as it was given to him. 

The further we go back in evolution the more we find that the rising tip of an inner realm into human experience was a matter of course...

 In the days when speech, from being an inner reality was lapsing into untruthfulness, proof for the existence of God came into evidence. Had anyone during the first centuries of Christianity spoken about proofs for the existence of God, as Anselm of Canterbury, people would not have known what was meant. In earlier times they would have known still less!

For in the second or third century before Christ, to speak of proofs for the existence of God would have been as if someone sitting there in the first row were to stand up and I were to say: “Mr. X stands there,” and someone in the room were to assert “No, that must first be proved!” 

What man experienced as the divine was a Being of full reality standing before his soul. He was endowed with the faculty of perception for what he called divine; this God appears primitive and incomplete in the eyes of modern man... 

The men of that age had no desire to hear about proofs, for that would have seemed absurd. Man began to “prove” the existence of the divine when he had lost it, when it was no longer perceived by inner, spiritual perception. 


So - Man began with a direct, obvious, common sense experience of the divine in life. Then, by stages went into a state of mind (in which we still dwell, in the modern West) where we not only fail to perceive the divine, but deny its reality and even deny its possibility.

This process of becoming cut-off from the divine bears a significant resemblence to the phase of adolescence, when the individual Man becomes cut-off from his family and the mythic world of childhood, and finds himself utterly, existentially, alone - unable to believe in the reality of anything outside of his own mind.

This is, however, supposed to be a phase - a necessary phase in the development of full self-consciousness and autonmy - but a phase and not a lasting state. 

The phase of adolescence is, like the phase of being cut-off from direct apprehension of the divine, needs to be and is meant to be no more than a 'moment', a minima or 'dead-centre' between the main possibilities of child like absorption-in the divine world, and an adult state of a loving relationship-with the diivine world.

Modern Man is stuck in the phase of being cut-off from the divine, and has been stuck for so long that he has begun to doubt not just the reality of the world outside the mind but the mind itself, so all reality begins to dissolve into nihilism.

Therefore the great need, the first step - here and now - is not for 'proof' of God but for experience of the divine - acknowledged as divine.

From that first step may come understanding of the nature of the divine - but first we need to know the divine is real; know this by personal experience. 

Jesus, Blake, Arthur and Somerset...


Tuesday, 23 August 2016

We are living under Plan B for Modern Western individuals and societies

Fairly obviously, things weren't meant to be as they have turned out! - we are living aganst God's plan for us: God's Plan A failed because we didn't want it, wouldn't have it.

But, if we have - as a civilisation, and most individuals - rejected Plan A which was the fastest, best and highest possible plan for Man's future; then we are instead living under divine Plan B.

The condition of Modern Western Man - his life divided between an Official World of pseudo-rational bureaucracy, and a Mass Media World of the deification of impulse and identity...

Man as just-an-Abstraction versus Man as just-an-Animal...

Since, that is, we find ourselves in a state of desperation; divided between, oscillating between, Intellect and Instinct, and without Heart -- a choice neither remotely satisfying nor adequate to our needs -- Then this can be seen as a long, slow-and-painful route to the same goal as Plan A.

Man is an agent, choice is intrinsic to the human condition - we are 'free' to reject God, divine order, the supersensible - free to reject purpose meaning and divine love as the basis of creation - free to reject creation itself...

And we have rejected all of these - but God has not given up on us! We rejected Plan A and are therefore living under Plan B.

Plan B is severely suboptimal - but it can get us to the same place in the end - thanks to Plan B we will be given another chance and choice.

Consequent upon our choice to reject a unified and divinely-ordered world where we recognise all Men as Sons and Daughters of God; the world as alive and our destiny through eternity to become fully children of God -- we are living in a world of despair interspersed with distraction; where life is draining of the last vestiges of purpose and meaning, and human relationships devolve to a dynamic balance of exploitation...

The division between subjective and objective, instinct and intellect, get greater and greater until - as individuals and as a society - we come to a point where they are unendurable.

We will be forced to choose between living purely-selfish, short-termist and self-gratifying lives - slaves to our animal impulses - and allowing civilisation, social organisation, virtue, to collapse altogether; or else live as slaves to The System, cogs in a machine, microchips serving the internet, serfs of The demonic Establishment - 'transhuman' because much-less-than human.

Or, when Plan B has run its course; we will at long last abandon the Modern Western assumptions - no God or gods, no reality of Good (no truth, no beauty, no virtue), no soul, no life beyond mortality, no objective purpose or meaning, no real relationships, no permanence, no validity - those seductive metaphysical poisons that have led us - finally - to an insane choice of false options.

Of course, we may still choose damnation

Living up to the myths of Albion; living imagination


Monday, 22 August 2016

What does 'Albion' mean? England... and Scotland? And Wales?


State of consciousness is the end point

I awoke from nostalgic dreams into a sad, pessimistic, weak-feeling and almost despairing frame of mind - hard to shake-off, self-perpetuating.

And yet within not many minutes I snapped right out of it, in a moment - a matter of seconds - by listening to a few words from William Arkle that reminded me what I was and of my situation.


Instead of seeing myself in the materialistic light of 'this world' with its inevitability of transience and decline of all good things; I very suddenly remembered that I was: an unique, eternal, immortal being - experiencing this life on earth in the context of permanence and growth towards a state of fuller divinity and love. 

We don't need a complex analysis and a list of prescriptions; what we need and crave is that state of consciousness which is the end point of our striving.

Hearing just a few of Arkle's words reminded me of that 'wide-angle' state of consciousness; and the state of consciousness I then became, was itself the best possible thing that I could possibly do in the world. 

That state of consciousness was the best thing I could do in the world.  

We aren't aiming at some specific better arrangement of people and stuff the world - but are aiming at a way of being; and if we achieve this in ourselves, then that is the first - but also in a sense the last - step in the matter.

If we can be in the right way then that is what 'has an effect' - true consciousness is both end and means.

Saturday, 20 August 2016

Albion Awakening - a new blog

I have begun a new blog, with John Fitzgerald and William Wildblood as collaborators, on the theme of spiritual Britain, and especially England - potentially awakening from centuries of slumber.


The blog sees itself as working in a lineage of 'Romanticism' which I perceive as including (but not restricted to) the likes of William Blake, ST Coleridge, William Wordsworth, JRR Tolkien, CS Lewis, Owen Barfield, William Arkle; and (currently) Jermey Naydler and the fictional worlds of JK Rowling's Harry Potter and Susanna Clarke's Jonathan Strange and Mr Norrell...

(John and William will be adding to this list from their distinctive personal experiences.)

That is, English Christians of creativity and intuition who are especially concerned with the transformation of human consciousness. 

We sense a time of stirring, and perhaps an impending moment of decision; and the blog is primarily intended to provide clarification, inspiration and daily encouragement to those who hope for that new and spiritual England we can call Albion.

Friday, 19 August 2016

Why are The Olympics so very important to the evil global Establishment?

It certainly seems to be the case that the current Olympic Games are something that the evil international conspiracy is very keen that we should engage with - in the mass media, attention to the subject seems to be directly proportional to advocacy of the secular Left Establishment agenda.

I can see lost of small ways in which the Olympics are themselves bad, and symbolise badness - but I can't really understand why the global are elite are so very, very keen on it.

Perhaps - as so often - there is one, key destructive 'message', smuggled-in among the hoo-hah and hullbaloo - and all the more effective for being implicit and in the background?...

Any suggestions?

Thursday, 18 August 2016

A walk through paradise

We took a walk through the Rothbury Hills on a sunny day. At times it was like being isolated in a sea of purple, bee-droning, honey-scented heather - nothing visible except the distant 'sacred mountain' of Simonside in one direction, and the border ridge of the Cheviot Hills in another.

It really was perfection on earth; in the sense that we could not wish to be anywhere else or doing anything else - a complete experience.

Note: The above, lovely, photos are what the landscape looked like; but I didn't take them myself - they are from the internet. At the time, I was too absorbed in the moment to want to take pictures of it - even if I had brought my camera.

In what way does God value Love? What kind of Love does he want from us? From William Arkle

It is essential to stop teaching morality in terms which can be mistaken for the philosophy of external and obvious valuation; of valuation which concedes that behaviour must be good if it is not ‘found-out’ to be bad. Rather must it be said that unless the inner aspect of one's attitude is healthy, the result of any behaviour will be psychological unrest and discontent.

One may succeed in the world and gain the adoration of many people, but if this is to fail to remain true to innermost nature it will mean failure in our own judgement of ourself and in the relating of our many parts to our whole nature. Since this is the root cause of unhappiness it is also where real success and failure lies and where one reaps and enjoys the real treasures of existence.

The essence of real religious and moral aspiration is not between ourselves and God but between ourselves and our Self. At the same time the monitoring activity of God and his many divine assistants is necessary, but not as a substitute for Self-confrontation, but rather to ensure that this condition comes about.

Aspirations towards God are therefore of the utmost value, not as a means of becoming a slave or servant of God, but in order that they can be directed towards the true goal which is the valuation of our True Self.

As we direct the love our children have for us in such a way that it enlarges their own nature and not in order to make them more devoted and servile, so our divine parents divert our love in such a way that it reflects back into our own essential nature again.

Love is therefore valued by God, not as something he wishes to possess, but as a positive expression of our highest attitude which he can receive in the spirit in which it is offered and then use for his creative work. This is the bringing of our individual nature to a condition of divine Self-consciousness.
Extracted from the close of the Chapter 'Education' in William Arkle's A Geography of Consciousness (1974)


This is a passage which is easy to misunderstand but which I have found to be important. Arkle is clarifying the kind of God wants for us by examining the kind of love we want (or ought to want) from our growing-up children.

In other words, God wants us to give our love from our deep and true self, by an act of agency - and not from the kind of servile devotion that is implicitly based more upon terror than adoration. Arkle is saying that we ought not to fear God (any more than an adult Man ought to fear his father) - but to trust in God's love. 

Of course, a lot of our lives are spent growing-up - but it is important to know what is being aimed-at in full adulthood - not least so that we don't get into bad habits or have false structuring beliefs and expectations. 

Arkle here, as elsewhere, is suspicious of the traditional Christian emphasis on 'worship' as the defining quality of Man's relationship to God. While it is right and proper for a young boy to worship his father - this is not a suitable basis for a grown-up child's relationship with his father.

Arkle is suggesting that the same applies to religion - and he bases this on his intuitive understanding of the fundamental reason why God (who is in fact a dyad of Heavenly Parents) created Men (their sons and daughters) and everything else.

Arkle believes that the rationale for creation was ultimately in order that some (as many as possible) Men might 'evolve' and grow from our current partial and embryonic divinity to a full divinity on the same level as our Heavenly Parents. Therefore, our mother and father in heaven do not want us to get stuck in a stance that regards them as infinitely remote - but rather as finitely (albeit vastly) remote, and incrementally approachable over time. 

We probably tend to feel a superstitious anxiety about thinking or doing this; as if God was some kind of hyper-irritable and easily-offended tyrant; but Arkle is trying to reassure us that friendly affection and trusting confidence is exactly the attitude that God most wants us to have; as illustrated here:


See also a fuller excerpt of the above at:

Wednesday, 17 August 2016

The essence of Colin Wilson

Colin Wilson wrote a very large number of books - non-fiction, novels and articles - but he was a 'hedgehog' thinker who had a single core insight or essence that was endlessly re-explained, elaborated and extended.

This essence was Wilson's metaphysical assumption that Man is potentially as good as his best moments.

For Wilson, the starting point was therefore to reflect on those times in life when the mental state and powers were at their peak - when you felt at your best and when the world felt like an excellent place. His 'optimistic' assumption is that the best times ought to be regarded as the baseline state.

Most people - in contrast - are pessimistic; and regard the best times as aberrations. Since they are not permanent, and may be very brief and infrequent - most people take the baseline of life to be the normal average level of feeling and functioning.

Even worse, for the past century or so the mainstream intellectual elite - especially the artists and authors - have propagated a view that the worst times (of suffering, nihilism, despair) are actually the realest representations of the nature of life and the good moments are merely ephemeral illusions: for the bulk of influential intellectuals - suffering, nihilism and despair are the truth.

But Wilson's contention was that the optimistic view is the true one - and the proper interpretation of the fact that the best times may be the exception rather than the rule, is that Man (as a species and as individual) is on an evolutionary trajectory towards an era when our highest-ever moments become the norm; and indeed become higher.

So, the best times of our lives therefore need to be noticed, identified, focused-upon, learnt-from and built-upon - aiming towards a future of continuous, enhanced and fulfilling consciousness.

And that is the basis of Wilson's serious writing; and indeed much of his lighter work too. 

See also: https://charltonteaching.blogspot.co.uk/search?q=colin+wilson

Tuesday, 16 August 2016

The highest form of love (from William Arkle)

In the highest form of active love we must have the one who loves and the one who is loved in order to arrive at a responsive situation. So we have two individuals, our God of love and the one who loves Him, but it is very important to realise that at this precise degree of love the one who loves God enters into a Divine relationship in which both individuals are of the same order, even if God is far more mature than the individual who is loving him.

So at the moment that the individual really loves God as another individual who can be loved, then the two of them become friends in the Divine nature or specieshood to which they both belong. This means that God no longer has to be God, but can become a friend to the one who loves Him and can love his friend back again in the way that love must if it is to express the fulfilment of its nature.

The one who loves God also gradually realises that he is loving a real responsive individual with whom he is now a friend, and this experience is confirmed by all the other experiences of love to be different from worship. For worship is a sort of one-sided love which does not allow for a response and therefore cannot move into friendship, because in worship we do not relate to God as a living being but we idealise God in a fixed image that we have in our own understanding and thus we prevent Him coming alive. We do this, no doubt, out of a diminished sense of our own value and adequacy and out of a sense of modesty. But we only have to look at the nature of love for a moment to realise that the truest form of love does not have to behave in this manner to whatever it finds desirable to love.

In fact we discover that it is most unkind to worship others rather than to love them because it fixes them in a mould they do not wish to be fixed in; in fact by worshipping people we imprison them. But love does not wish to imprison the one it loves, above all, love longs to give expansion and enhanced beingness to the one it loves. Love longs to be in a creative and growing relation- ship with the one it loves. Love is the highest expression of life itself, and life is never static, but always wishes to be aspiring and developing towards new and untried possibilities ties.

So what I feel the term a loving God really means, is that this God is trying to develop us to a stage where we can become His friends in this deeply loving, active, personalised way which allows the creative fruits of a friendship to arise between them which constantly keeps pace with the liveliness and creative aspiration of the living spirit of our common Divine Specieshood.

When we enter this loving friendship with God, which enables Him to be a responsive individual as we are, then we discover that we are also able to befriend one another as well. And thus we find that God becomes our wisest and best friend among many friends. And if we look into the deep heart of love we will see that this is exactly what it has always wished for, and it is the motivation and mainspring behind the whole process that we know of as creation.

Extracted from the essay 'Divine Love' in the book The Great Gift (1977) by William Arkle.