I was born in May 1954. I came into the world (with the help of my mother and a good midwife), in a terraced house belonging to my grandparents in a working-class district of Bolton. I had the good fortune to be born into a Rosicrucian family. My father had come across an advert for AMORC (one of the best-known Rosicrucian Schools) in a magazine he was reading while waiting at a railway station. He was on his way to carry out his basic training at an army camp. Later, he became the spiritual beacon of our family, and my mother married him, largely, she claims, because he was “different” from other men in this respect.
I was enrolled into AMORC’s Junior Order of Torchbearers as a child, and loved the gentle introduction to the Mysteries that they offered. There was no hint of indoctrination in those early lessons (nor since) and the gradient of teaching was very gentle – perhaps too gentle.
Fast forward twenty years and I joined the local “Lodge” of AMORC, in Manchester, of which Dad had been a founding member. I served diligently and, a few years later, became one of the youngest Masters of the local body. The word “master” here corresponds to the use of “Magus” in a magical lodge, and relates to work undertaken rather than spiritual superiority.
I was first married in 1980. Our two sons were born in the mid-80s and I took a decade off from mystical service to be as active a dad as my busy corporate life allowed. Something in me changed during that period. I became conscious just how much the expectations of being a good son and successor to my father had featured in my earlier involvement with AMORC. I had been dutiful, yes, but had I acted from the perspective of my own soul? No. So, when I re-joined AMORC in 1999 I was determined to approach it from an individual perspective, rather than doing the “expected thing”.
Today, I would recognise that as a breaking free from one aspect of the Superego, but, back then, it came as a growing realisation of the need to find my own path – which is an equally valid way of describing it. That drive, that search for a personal path, became quite dominant and often led me to lonely places. It was only much later, and reading works by such writers as Kishnamurti, that I realised the significance of what I had done. We often have to cross deserts alone . . .
Through the early years of this century I continued to work with AMORC, again becoming Master of the local Lodge (it was actually what AMORC calls a “Chapter”) and going on to become a Regional Monitor and then Grand Councillor for the North of England. Looking back on this period I can see both the spiritual and egoic patterns of my life evolving, as they have to, in a lifetime that contains an unfolding quest of this nature. I often cringe as I revisit the ego-based decisions that accompanied this period in my life. I was enjoying considerable commercial success at work and took that to indicate a cross-life ability to deal with everything in the same way. Looking back, I became insensitive to the many cries for a more gentle approach as I pushed by own “business-like” agenda through AMORC, aided by others who felt the same way. Some of this was necessary, but much of it showed a lack of real spiritual development, and also compassion. The period was also characterised by the pursuit of mystical knowledge, which I mistook for depth. Some very hard lessons lay ahead . . .
I retired from AMORC in 2006, shortly after I met Dolores Ashcroft-Nowicki, the Director of Studies of the Servants of the Light (SOL) and her husband Michael, who ran the administration systems using manual techniques. I remember the grim day on which my father, hearing the news that I had resigned from AMORC, remarked, bitterly, that I had become the “master of surprises”. The wound lingers, but, from where I now look back on those days, I would not have changed that decision.
I had become fascinated by the magical Qabalah and its use of the Tree of Life. To this day, I believe strongly in the power of the right symbol to help teach – and teaching had, by then, already become my passion. I wanted to study with (and assist), an organisation with a genuine lineage back to the time of the Golden Dawn. I was looking for what I saw as an authentic “Englishness” – something that would take me deeper into my own landscape and geographic spiritual heritage. The seven years I spent with SOL were richly rewarding on both sides. Dolores taught me many things, and she, Michael and I shared triumphs and crises together, as I helped bring SOL’s administrative systems into the digital age and put its operating finances back on an even keel. I was not alone in this work, many other lovely people gave their time and efforts to help.
What I learned most from Dolores was the sheer beauty and power of ritual. More than that, I learned how freely we can use ritual, if such innovation is applied with respect for the powers one is dealing with. These powers are not “external” to the human mind. They are directly related to how we engender a change of consciousness in a group, opening a door for the Higher to enter the prepared space; and the prepared people. Towards the end of my time at SOL, I undertook the creation of two annual workshops, using the innovative formula of a single (new) story, told in a number of ritual dramas over a weekend. These workshops were known as Alchemy I and II. Despite being unsure that I could pull this off, I wanted to do this so that SOL members could count on a continuation of the School’s excellent dramatic and ritualistic workshops at a time when the former architects of such events had moved on to other things.
Dolores and I worked very closely on these, and the results are a living part of me today. I remember what I think of as my “graduation” from her ritualistic nurturing, when, during Alchemy II, arm in arm, we left the temple room in Great Hucklow after one of the main ritual dramas and she turned to me, smiled and said, “Well, they don’t come any better than that.”
Alongside my Qabalistic studies another thread was developing in me, marked by a desire to break away from historical symbolic systems and to find or develop something entirely “modern”. This implied no lack of respect for Qabalistic work, I simply felt that the underlying truths could also be told in a different way. I had studied Gurdjieff as a lone student, since I couldn’t find a school near enough. I was deeply attracted to Gurdjieff’s no-nonsense approach, and the fact that he saw spiritual development as something that should take place during each moment and not be relegated to a remote meditation period. For me, he was also the first person to point out the destructive effect the personality (ego) has on spiritual development, and the importance of countering this, before anything else could be attempted. Many people have had individual “peak” experiences, only to lose their effects shortly afterwards due to the power of habitual responses from the entrenched personality. Gurdjieff did not teach that the personality was a bad thing, simply that it had to be harnessed to the Will of the developed Essence – the personal part of Being that is the deepest layer of our Soul.
Having come across the original use of the enneagram in Gurdjieff’s work, I was increasingly fascinated by the impact of those who had developed from a Gurdjieffian base and used the principles of esoteric psychology, in conjunction with the enneagram, to tell of the journey of the Soul. With great sadness, I left SOL in 2012 to pursue this, and thus was born the Silent Eye School. I had approached Sue Vincent to work with me as a mystical artist to create what I thought would be a new Tarot deck (really an Oracle, since we were not using the Tree of Life as a basis). She graciously agreed but then found herself drawn to the greater quest and joined me as a founding Director in 2012.
I considered it inappropriate for the new School to be a ‘daughter school’ of SOL, since the symbolic bases were so different. The Silent Eye had to sink or swim on its own merits. Dolores and I agreed to keep closely in touch as the new School began its life.
I brought with me what I had earned; and took nothing else. A handful of people from our old SOL Lodge in Manchester joined me and I introduced them to Sue, in her new role. Stuart France has since joined us as a fellow Director of the School; and that completes our “triad”.
By founding the Silent Eye we knew we were asking for a process of “rapid personal evolution’ and that it would work on each of us in different ways, according to our strengths and weaknesses. We could not condone teaching what we had not experienced for ourselves. The Silent Eye is focussed on a model derived from a synthesis of esoteric psychology and an inheritance from our former “magical” world. We have therefore, in many ways created the “magical enneagram” – the title of a book I am currently beginning to write.
What we teach is what we have become. It is based on the premise that we are born in contact with our Being – our true home. Life necessarily separates us from being, since we have to learn to be independent in the world. This outer growth via separation develops the Ego or Personality by a process of Reaction. That complex of fear and reaction becomes the pattern of our lives, even if it is well hidden. But Being is ever waiting for us to call it back into our lives, and our Souls are the intermediary to make that happen. I believe the soul to be the vehicle for our experiences in life – that the substance of that experience conditions the outer layer of the soul, which must be washed clean in order for the clarity of its depths to reveal the “lost horizon” of Being from whence it came.
Looking back on my life to date, it has really comprised two major stages, separated by a ‘turning point’. The first stage, which contained all my outward successes, was really about the word ‘More’. The second stage, which came much more recently, is described by the word ‘Less’. The secrets of the inner life are revealed by a reduction in what we carry, what we wear, what we look through. These are metaphorical rather than literal, though they can be both.
Either way, to be true to your real self, you need to take away that which prevents it shining into the world. It already shines – we can never diminish it, but we can clean and polish the glass in the windows . . .Less is most certainly more.
Are we qualified to teach anyone else? That’s a very good question, in the sense that perhaps, ultimately, we have to take responsibility for our own spiritual education. But, we can, as a School, offer a method and companionship. Methods have an inbuilt danger in that they, too, can become mechanical, whereas a self-found path should always be in the “now” and filled with the emerging vitality of Being. Perhaps the best definition of the Silent Eye is that it seeks to be a Companion along the way, there to converse, to cajole and, above all, to be a friend. The method of distance learning, supplemented by workshops, is the best one we know to achieve this in a manner that is affordable. We are a not-for-profit organisation; we exist to teach and share, and we put a lot of our own resources into that work to supplement the meagre resources of the School.
I have been told by my treasured colleagues, Sue and Stuart, that I am, essentially, a storyteller. I have always tried to use the mechanism of story-telling in my presentations and in the way I teach. I am passionate about how things are taught; and the Silent Eye’s three year distance learning programme is based on a continuous story – really a guided journey of the soul – to which is added the theory sections which accompany each month’s lesson. I am happy with that label. A good story, well told and brought to life, has been a human tradition around the communal hearth-fire for as long as people have gathered under the stars and looked up.
So if you’ll pass me that jug of ale, I’ll compose myself, draw a deep breath and begin . . .