Leaf and Flame: The Foliate Man #1


“…for at the hue men gaped aghast

in his face and form that showed;

as a fey-man fell he passed

and green all over glowed…”

– J.R.R Tolkien


‘…Any Card.’

In which Mordred and Morgause trade evil smiles

and determine to corrupt the Table Round

and the Knights of that Round are confronted

and then challenged by the Foliate Man…

The eyes have been dotted, the tees have been crossed, to all intents and purposes the ‘donkey work’ of writing the five dramas for next year’s April Workshop: Leaf and Flame- The Foliate Man has been done. There will undoubtedly be minor changes between now and then, there always are and these are usually flagged up in the communal read throughs which will take place at our three remaining monthly meetings.

There is still an awful lot of work to be done in terms of music, props, costuming and the presentations which are used throughout to properly set the tone and theme for the weekend…

But more importantly what we really need now is… people!

So, what are you waiting for?


 Weekend of 22-24 April, 2016.

Great Hucklow, Derbyshire Dales. England.

Click the image for further details of this weekend workshop with the Silent Eye

and a special appearance by Mister Fox.

HM15 344

The Warrior in the Headless Mask

In a fundamental shift from the ‘Tanham’ era at the helm of the Silent Eye’s annual workshops in Derbyshire, next year’s event, 22-24 April, 2016 marks a new departure on two fronts: we are taking the now well-practiced enneagram temple format into the Arthurian Mysteries, something that may never have been done before and which may see Mr Gurdjieff’s ghost coming after me for its just deserts with mutterings about ‘abuse of imagination’ and a few other choice sentiments; and secondly, we (read: they) are to set the five-act ritual drama, and supporting meditations and outdoor gatherings around the combined stories of Sir Gawain, the Green Knight and Lady Ragnell, with the possibility of a little fire-dancing as well.

By way of an appeal from the dock, I would point out that, with total reverence for the elegance and power of the Gurdjieff System of personal exploration, we have stayed as true as possible to the core model, yet appear to have successfully integrated it with the Western Mystery approach in using many of the elements of a traditional magical temple. Our approach to a modern temple design is integrated within a sacred space containing the Silent Eye’s own variant of the enneagram and set of two encompassing rings which represent the realms of Being and Becoming. Finally, all this is set within a compass square which brings in the traditional East, West, South and North, and their alchemical associations.

I used the word ‘they‘ above because, in the tradition of these things, and now being the junior ‘creative’ partner, I actually know very little of what will transpire on the weekend of the 22-24 April next year. It has become a tradition – established by me, apparently, to keep the other two in our ‘Triad’ in state of general ignorance until very close to the event. This year, Sue and Stuart are running things; ostensibly to ‘give me a break’. Hmmmm . . .

This means that, although I will be constructing some of the supporting parts of the weekend, the only thing I know is that I will be playing the part of Sir Gawain in the five-act ritual dramas . . .

Now Gawain is an interesting character. I’ve played him before in a wonderful SOL workshop in Tintagel, the traditional site of ancient Arthurian Camelot. But there is something much more risky about playing in the variant of the Gawain tales that ‘les enfants terribles’ have in mind. At this point I need to explain something of the dynamics of the three of us. The other two in our creative threesome, Sue and Stuart, spend a lot of time writing and plotting together. It’s a general sport of theirs that anytime they can generate panic in my gentle soul, they do so . . .

The stories of King Arthur, Sir Gawain, The Green Knight and his wife, and Lady Ragnell form a different cycle to the better-known Arthurian tales and probably originate from an earlier era. Both stories involve the carrying out, or the threat of, decapitation; which in Stuart and Sue’s rendering, will have a much deeper meaning than mere execution.
The story of the Green Knight sees him ride on horseback into Arthur’s New Year feast and issue a challenge. One of the knights can cut off his head as long as the same knight is prepared to seek out his castle in a year’s time, and present himself for the same fate. Never having seen a beheaded man live to fight another encounter, Sir Gawain puts himself forward to defend Arthur’s honour, and duly beheads the rude and outrageous ingrate, using the Green Knight’s own axe . . . only to find that the challenger can function perfectly well without his head; after which the dismembered head, itself, reminds Gawain of his fate, a year from then, and leaves the court, carried by its body – still on horseback.
The general theme of the ‘headless’ or beheaded man is one of the major threads in the research done by Stuart and Sue in their cycle of books begun with “The Initiate” and continued into their recent books. Many of the executed figures (some of them quite humble) which they have encountered in the religious history of Britain have been killed in this way – too many for it to be just a simple form of putting to death. Some of the fruits of their research will be seen in the workshop and in the way this theme is integrated into our temple settings.  The general subtext is ‘The Foliate Man” – the strange, green figure with foliage growing abundantly out of his mouth. The overall meaning of this will be explored in the context of all our lives and our relationship to Nature and the world – our world – around us.
I have been told that I may rely on the plot being true to the myths – well ‘most of the time’, hinting that there may be some variation on minor details, such as the final location of Gawain’s head at the conclusion of his exacting encounter with the Green Knight and his Lady Wife.  I’m sure I can count on the rendering of Gawain’s near-death travels to reach that fateful castle as he journeys through the snow and ice in search of a place whose location is unknown to him.
Gawain is a key figure in both the stories of the Green Knight and of Lady Ragnell, it will be interesting to see how my character’s twin destinies are woven by the terrible twins. I may as well smile my way to the start of next April. Last week, my delightful, if challenging, partners in crime presented me with an early birthday present in the form of a rather tasty pocket watch crafted with the image of the Foliate Man. The card which accompanied it was a representation of the historic scene involving the classical figure of ‘La Belle Dame sans Merci’ – you can do your own translation!

At the bottom of the card is written: “The clock is ticking . . . .”  Sometimes, it’s not easy being the founder . . . sigh.

Gyre, Gimble and Ancient Egypt

`Twas brillig, and the slithy toves

Did gyre and gimble in the wabe:

All mimsy were the borogoves,

And the mome raths outgrabe.

She gyred and gimbled down the steep slope of the hillside; full of music, laughter and the generally infectious good will that is the core of Ali – she of the golden heart, and one of the heroines of the River of the Sun, the Silent Eye’s 2015 main workshop in the lovely hills of Derbyshire.

Quite why Ali picked this poem (Jabberwocky, by Lewis Carroll) I’ll never know, but, as she bounced, singing playfully, down the steep, green meadow and back towards the Nightingale Centre, it became one of those iconic and wonderful moments, when any trace of pomposity would meet a ruthless evisceration from the moment, from the ‘now’ . . .

Her utterly human humour was a wonderful contrast to the fifteen minutes of chanting a greeting to the dawn that we had just carried out in the fine early morning that ushered in the Saturday of the weekend event. The chant, a pseudo-Egyptian creation that we had crafted and layered over a dimly remembered melody from a French folk song about the ancient cathedrals of ancient Paris, had rung out over the hillside towards a dawn that stubbornly moved itself along the line of its expected appearance and appeared only during our descent – no doubt summoned by Ali’s Jabberwocky and not our Egyptian chant with accompanying text from the Hymn of Akhenaten.

And that is the most perfect cameo I can think of to express the success of the Silent Eye’s third such workshop and our second birthday – duly celebrated at the end of the weekend with a gorgeous cake baked by one of my fellow Directors of the School, Sue Vincent.

The contrast between planned ‘perfection’ and the reality of mischievous manifestation was at the heart of what rescued the River of the Sun from the annals of what would have been groaning oblivion, as those present hurried to bury the memories in gestures of goodwill and personal reassurances.

The River of the Sun took a year to conceive and three months of solid writing to bring to readiness; but then disaster struck in the last week, with four people having to drop out with health-related issues. Even two of those present turned up full of the horrible flu bug that seems intent on incapacitating much of Britain. One of them, David, was new to the whole thing, and had heroically accepted the central role of Rameses the Great for which he had done months of preparation.

The surviving cast, of what should have been twenty-two members, were to fill the roles of either the ‘royal family’ – Rameses II, his senior military command, Obion, and a mysterious and elderly Mage named Menascare; the Temple Vessels of the Gods: Sekhmet, Hathor, Khonsu, Tefnut, Ptah, Thoth and Ma’at; or the fearsome Talatat, the military elite guard of Rameses under its commander, Obion.  The island temple on the Nile was lead by the High Priestess of Mut and her brother the High Priest, who had recently adopted a promising young orphan, Amkhren, and his ‘bent old grandmother’ nicknamed Snefer, who was his sole surviving relative.

But seventeen people do not equate to twenty-plus parts, even when a bit of last-minute whittling of the 150 pages of script had eliminated two of the Talatat, ridding the temple of the practitioners of the dark specialisms of inquisition and vengeance, part of the enneagram’s ‘outer leaves’ of the darker side of humanity.

They must have seen the despair in my eyes as we began the workshop with apologies for the decimation of our expected acting population and our inability to carry out the five rather vivid ritual dramas that formed the backbone of the event.

Dead in the water?  Not on your Nellie . . . not with the magical edge of the esoteric fraternity present. Within seconds of expressing my sadness, regret and (at Sue’s timely prompting) our condolences for those who had been struck down with the vicious bug, two experienced volunteers had stood up to offer to be heroes.  One was Ali, the aforementioned singer of ‘nonsense’ verse; the other was an old friend and senior figure in another esoteric School with whom several of us had shared many years of magical past – Dean.

For the Friday evening and on through Saturday and Sunday morning, the two of them battled the logistics, angular distance and the perils of the twin Wheels of Egyptian time – eternity and recurrence, as they skilfully played out multiple roles to hold together the coherence of the script.

Amkhren, now seven years older and about to be initiated into the priesthood, was duly petrified by the arrival of the river-borne war party of the young Rameses, travelling up the Nile for one last hunting mission and eager to drop in, unannounced, on the temple he suspected of harbouring one of the last pockets of support for the religion of now-erased Akhenaten, the self-styled Son of the Sun.

The scene was set for a confrontation of unequal forces as the gentle Temple Vessels battled with the cruel onslaught of the King-in-Rising and the military prowess of his elite guard – now played by a red-haired dervish (Ali)  who could disappear into one of the time wheels on the perimeter of the enneagram-shaped temple only to reappear, a heartbeat later, as a different warrior with changed voice and persona at the other side of the temple . . . It should have been funny, but it wasn’t – it was brilliant!  In like fashion, Dean, brandishing what must have been the heaviest replica sword we have ever sourced, darted and dashed through the internals of the enneagram of humanity and rounded up the missing and the fallen, re-animating them with spirit and vigour.

With considerable emotion, Amkhren repaid his mentors by charming and impressing the young Rameses; so much so that the King-in-Rising’s final act was to steal him to be be a royal priest in the family palace. The devious Menascare, the mage who turned out to be more sympathetic to the recent past than his new ruler liked, was led away to his death by the triumphant Obion, again with sword and, by now, well exercised arm muscles . . . The temple was not only spared, but given new royal patronage, and Rameses (brilliantly played by David, Sheila’s son) declared himself happy with the unconventional worship of the Divine Feminine.

During the third of the three ‘theory talks’ which always accompany the ritual dramas, I thanked those present for rescuing our workshop. The success had come, not from the play, but from the magnificent souls who had animated it.  We were talking at the time about the Silent Eye’s use of the Djed Pillar and the Scarab. Ali’s character – the bent Snefer, was in the process of being elevated, with royal approval, to the Lady Scarab, in a twist of events, which were, in many ways, the reverse of those events which had brought us to the edge of disaster.

I was told later that, at that moment, the ‘presence’ in the room changed and I went off-script for a period of about ten minutes to talk about our approach to Being in a quite different way than before. I cannot remember all of it – I was truly ‘streaming’ something from another place; but I came back to normal consciousness and realised what had happened. There was no loss of continuity, but the content had gone into a gentle overdrive . . . truly a magical moment, made possible by the goodwill of all those present and my dawning realisation that the intellectually dominated approach to taking all the risks out of an endeavour like this is entirely secondary to the Spirit’s ability to mould and fashion the moment for its purposes.

We had people present who were new to us and also the return of many old friends. The Sunday morning saw the emotional content peak with Sue and Stuart’s Rite of the Seers, during which we were all led off, in threes, by the Vessel of Sekhmet, to come face to face with a living Ankh, marked out in another room in lights on the floor, with a projected picture of the Cosmos on the wall beyond. We returned with scrolls of Egyptian wisdom upon which to meditate in the main temple.

But my moment of the weekend remains that of watching Ali-Snefer-the Lady Scarab, lovely Slithy Tove that she is, bouncing down her green hillside, in the full power of her glorious and heart-warming humanity. The Nightingale Centre nestles at the foot of a Derbyshire edge that hosts a gliding and paraponting school. As Sunday’s glorious sun warmed the day, the air was full of people with wings or para-wings riding down and up on their thermal gradients above us. It struck me that we might need a new word for the way Ali could descend the green slopes below, chanting her ‘nonsense’ poem. I propose Jabberwalking . . . any offers?

Thank you to all.  I believe you enjoyed our annual rite of the spring.  We wish those stricken with the ‘flu a speedy recovery.  Out target for next year is thirty to thirty-five people, so, if you’re interested in the 2016 event, the Foliate Man, which will cast the Arthurian legend of the Green Man and Gawain in the language of the magical enneagram, please contact us by email at rivingtide@gmail.com or via the website below.

All images and text ©International copyright, The Silent Eye School of Consciousness, 2015.


Contact details and an outline description of the Silent Eye School are on the other pages of this blog and via the website at www.thesilenteye.co.uk

What is Esoteric Psychology?

 “Ideas have the power to change our lives – but only if they are acted on such that the initial impulse which accompanies their arrival in our consciousness becomes the fuel that begins their germination.”


The word ‘esoteric psychology’ can appear to suggest an intellectual path, one in which we envisage lots of theory and a difficult mental journey to understand the spiritual via the intellectual mind.

In practice, nothing could be further from the truth. The Silent Eye School is not run by a team of psychologists – we are three people drawn from very mixed spiritual backgrounds who shared a few years together on the same path and then decided that we had enough commonality and passion about what we wanted to teach to get on with it – together.

In truth, the Silent Eye School is as much magical as it is mystical; as much about emotion as it is about the intellect. We weave together what we know works, and, importantly, what we know well enough to be able to teach.

We described the Silent Eye as being a School of Esoteric Psychology because we wanted to be able to take advantage of the insights into the ‘self’ gathered by nearly a hundred years of deep research.

Most of this was directed at the pursuit of the ‘stable self’ – meaning the stable personality. Historically, the application of psychology has not always been directed at well people. Why then, would we be be so interested in it as the teaching core of our approach?

From our perspective, the big advances in spiritual psychology came out of the famous ‘Human Potential’ movement, associated with such places as the Esalen Instititute in California. The movement has been glamourised beyond its historic value, but many developments of great importance came from its stable. The agenda for this was to bring together the threads of old and new to create a modern spirituality that combined many fields of human research, and to ensure these were not overly bound by tradition. But, within that goal, to respect all traditions from which the mix came, for example, much Buddhist thought came into the West via this route.

The elements of this movement involved meditation, so called ‘new age’ thinking, psychology, and many other threads. Obviously, the 1960s and 70s were also strongly associated with drugs. Our policy here has always been that the risk of damage to the human mind intent on genuine exploration via the inner journey is too great to justify the use of drugs. We do not advocate or take them, a modest degree of red wine, notwithstanding!

Claudio Naranjo was one of the leading lights of the Esalen community. He was strongly influenced by his studies with the Bolivian-born mystic, Oscar Ichazo, who ran the Arica institute in Chile and was the first person to widen the use of the enneagram beyond Gurdjieff’s model of cosmic process and intelligence.

Naranjo worked with Fritz Perls, who founded the new psychology of Gestalt Theory, and became one of Perl’s closest friends. Naranjo had also been a student of Gurdjieffian thought (as had Ichazo) and made much of its clear thinking central to the way he developed his psychology-based spiritual approach. Naranjo sums up this period in his autobiography with the words:

“I had the opportunity of becoming Carlos Castaneda’s closest friend, of becoming Fritz Perls’ apprentice, and of becoming part of the early Esalen community.”

Naranjo no longer teaches enneagram-based studies in English, in protest at the growing commercialisation of the field, which takes its focus away from the original ethic – which was to use the map of personality afforded by the enneagram to indicate the way to return to a spiritual home, rather than ‘polishing’ the personality as so often happens in recent approaches. But Naranjo’s early work created an impetus which gave rise to such teachers as Sandra Maitri and Almass. They are the present torch-bearers of Naranjo’s spiritual inheritance.

The logic of this approach is inescapable: It argues that even people who had been through spiritual ‘peak experiences’ find themselves returning to ordinary consciousness afterwards, as though the spiritual experience did not have enough power to overcome the sheer accumulated weight of ‘ordinary life’. The search for why took the pioneers of esoteric psychology into a deep study of the power of the personality (in psychology – the ego) the home of the everyday self.

That accumulated weight was the result of how our sense of self – resident as a construct in the mind – had to form in response to the world into which we are all born; from basic reactions to our Mother, through to the discovery that the environment we were born into, no matter how loving, would not sustain everything we felt belonged to ‘us’. This tree of responses became the mental and emotional structure, like a set of cloudy lenses, with which would see and feel the world.



The pioneers of esoteric psychology showed that this structure of the personality could be described by a shape, and, moreover, that this shape already existed in the world of sacred teachings. This shape or pattern was the Enneagram, whose nine points map exactly onto the nine types of personality that result from the different ways our early experiences skew our views of the same world.

Initially, the excitement of being a self propels us out into the world – as it is designed to do; but later in life, we begin to feel that conditioned dullness which is the result of the formulation of a lifetime’s reaction. As our reactions become habitual, we lose that sacred space between the observed and the observer that gives us entry into the true experience of Self.

The first step is to recognise that this is how our lives feel. If we can face up to that, then we can begin to do something about it.

The ego or personality (since the two are the same thing in this type of self-study) then has a choice. It can accept that the spiritual excitement of life is over, and sink into whatever comforts are available, or it can summon up what we call the “Turning Point”. This dramatic moment, which must be reinforced many times, brings us face to face with the reality of our lives, and we see how little we experience the wonder of where we are; how it robs us of of the sheer power and excitement of being alive. In addition, we become conscious of our potential to take much more powerful actions once we have seen how close our true self actually is.

None of this implies any unkindness on the the part of the world that raised us. The dramatic truth is that we are meant to be this way, although our birthright is to be greater. Mankind is unfinished, as the inner meaning of the Gospels (for example) shows. We are a greater seed dropped into a life. We have little control over the conditions of our birth – only over how we choose, once conscious, to react to it.

To gain the initial knowledge we need – in order to begin asking the right questions of the universe, a different seed – one of the right knowledge – has to fall into our lives. That seed must appear at the right moment for it to take root in ‘good soil’; but its message comes from outside life as we know it. No School can claim to be the inventor of that inner content, their role is to be worthy messengers.


The Silent Eye is in no way unique in putting forward this picture of our experience. We all learn from others that which strikes a chord in our depths and impels us to add our own language and experience to aid that greater purpose – the Work.

The great contribution that esoteric (spiritual) psychology has made to this journey is the discovery that elements of the personality, when mapped via the enneagram, as our mental and emotional viewpoints on the world, enable us to see, not only the shape of that which holds us back, but also the guided steps we should take to (gently) release ourselves from the habitual behaviour that holds us fast. In that way, we gain forward momentum and also open the gates for our emotions to become the agents of self-transformation.

All of this begins with a re-orientation; one that places us in a new relationship with the ‘now-point’ of our lives as it enters our field of perception. This ‘temple of the moment’ is fundamental in developing our ability to watch ourselves. Anyone who cannot watch themselves is unable to effect real change in their spiritual lives. In generating the ‘watcher’ within our consciousness, we begin the journey across the map of self which the enneagram provides.

Our workshops reinforce the basic teachings with living examples, played out via ritual drama in the safe and supportive space of a magical temple, and working with friends, new and old, who understand the rigours and the excitement of the journey.

The Silent Eye is eclectic. It has woven strong elements of the original Gurdjieffian teachings with the more modern use of the enneagram to unveil this personal journey within us. Magical techniques are constantly used to bring emotion to serve our real needs – not the needs of the personality.

What the School has done has mixed the threefold experience of the founders into the development of a unique approach to distance learning, accompanied by warm and nurturing supervision. In the Silent Eye School, the student, who becomes a Companion of the Way, is guided on a three year spiritual journey which takes place, in their own mind and emotions, as a living meditation, with extensions as exercises into our everyday lives.

This path is rigorous and demands much from the Companion. But the path is shared with others, and the way to the inner self has never been fluffy . . .

The first steps can change a life . . .

The Crossroads of Esoteric Language

Vertical Triangles Day1

Sue, Stuart and I came together to form the Silent Eye from a variety of backgrounds. Among them Rosicrucian, Magical, Qabalistic, Hermetic, Gurdjieffian and Druidic. Symbolically, we met at a crossroads where the ancient meets the modern.

I have always regarded myself as, essentially, a modernist, though I have great respect for the past. To me, the purpose of the Silent Eye is to represent what are undoubtedly ancient truths in a modern language, and that is why the use of esoteric psychology is so central to what we try to do.

That concept – of language – is central to the way Mystery Schools have always sprung into existence – and faded away. There is nothing permanent about a real mystery school. Throughout history they have risen at a time when they could do some good, flourished or not, and then faded away as their own language or methods became dated and their message no longer speaks with as much life as it did when they were ‘young’.

My own route to here, through Rosicrucianism, Gurdjieff and now, esoteric psychology, comprises essentially modern threads. Sue and Stuart are both deeply involved with the history of both church and landscape, and we have shared a Qabalistic and magical path together. The form of Rosicrucian teaching in which I worked and served for many years was within AMORC, a modern packaging of concepts whose exoteric origin, at least, dates back to that eponymous period in the 17th Century. My deep and consuming studies of Gurdjieff’s legacy I viewed as being very modern in concept; and the esoteric psychologists of the past fifty years layered their findings onto the worldview created by Gurdjieff, even to the extent of using his enneagram to form a map of the journey of consciousness back towards its loving source.

Although I am the principle author of the Silent Eye’s distance learning programme, it has also been heavily influenced by the time when the three of us came together under the aegis of the Qabalistic and magical world. The use of ritual drama is central to our workshops. Some would call it psycho-drama, but to have touched the loving heart of true magical experience is to cherish and value it – and this informs everything we do, and gives a vital and very loving edge to how we construct the journey of the Companions, both in the workshops and the correspondence course.

Beyond and behind this is that period in history when the world changed – when the western world divided its time into two: the time of Jesus the Christ. Two thousand years ago, something very dramatic happened – the lifetime of a specially prepared adept was used to illustrate the potential of the human, dividing that potential into ordinary life and something called ‘heaven’. Any such teachings are subject to the inevitable trials of history, power and politics, and so, the only way we can get back to the spirit of those times, which were anything but peaceful, is to look, again, at the language.

That language is contained in the Gospels. They contain a single message – that men and women are born into organic life, with much of the animal driving their existence; but, that they contain a seed of something much greater, something that has to be worked on from within, and its growth reflected without, by the individual. Nature does not produce the finished human. It is our cross and our gift that we have to do that ourselves, by individual effort; but effort of a very special nature. All of this is contained in the living metaphor of Jesus’ lifetime and the language used to describe his journey.

Our Glastonbury talk on Thursday 4th December, will examine the legacy of that secret language. We will look at the need for that language to be secret and the way it has to be ‘sown’ into both a human and their lifetime in order for it to flower.

Along the way we will encounter the way in which the original meaning has been changed, for example, how Metanoia, now translated as ‘repentance’, has its roots in a meaning very different – one that signifies a ‘turning around’. We will look at the inner meaning of ‘Water’ and its relationship to ‘Wine”. These are just a few examples of the ground to be covered on that evening.

The talk will be interactive. We will not be using formal presentation techniques, but rather exploring together. We will, for example, begin the evening with the joint consideration of those qualities of ‘heaven’ and how they relate to a modern view of the way home.

Glastonbury Tor


We all seek the magic in life; that rich awareness that sees each moment in vivid colour against a backdrop of eternity. For each of us there is a path that can lead us to a greater understanding of ourselves and our place in the timeless universe of being.

The Silent Eye is a modern Mystery School that teaches one such path, combining ancient esoteric teachings with the methods of modern psychology to gently guide the student towards the  inherent magic of life.


The Silent Eye was founded in 2012 to provide a unique path to self discovery and development using a combination of esoteric psychology and magical guided journeys. These components are not chosen at random, but have been carefully synthesised to suit the needs of the modern student of the Mysteries living in an age of great stress and world upheaval. They deliver a very liberating personal path, one that is imaginative, but not fanciful.

The approach is based upon a magical and psychological journey, and uses daily exercises through which we can mindfully examine our attitudes to life and how our vital energies are stolen by mechanical behaviour. Meditation is important, too and The Silent Eye aims to build a Temple of the Moment into the student’s everyday consciousness in addition to a contemplative approach.

The School offers a supervised correspondence course, as well as a variety of events and workshops. Coming to one of these is a great way to get to know us. You don’t have to be a member to attend, just sincere in your interest.

The three Directors of the School are long-standing and senior figures in the mystical and magical worlds, and have created this body of esoteric learning to suit the changing needs of the 21st century student, who seeks for a rapid path to a personal perspective that will empower him or her to seek out the deeper mysteries of their own wonderful beings.


Click on the Menu icon in the top right hand corner of the screen or the links on the sidebar to explore the site and find out more.