Three Shires Stone
Wednesday, 31 March 2021 at 11:05
I joined my planned route on the B645, formerly the Kimbolton Turnpike (1755), which connected Higham Ferrers with Great Staughton, later a section of the A45, which ran all the way from the Midlands to Felixstowe.
The first pause in my motorcycling was at the Three Shires Stone, enabling me to cover three counties in one hit! This is the historic stone waymarker that marks the exact point at which the three counties of Cambridgeshire (or Huntingdonshire as it would have been when the stone was erected), Northamptonshire and Bedfordshire meet. The stone is now also the most northerly part of Bedfordshire, which it was not at the time of its erection.
That raises the question - when was it erected? My search through old maps gave me the earliest reference I have yet found. This is on John Cary’s 1787 map of Bedfordshire, where the Three Shires Stone is labeled at the exact spot that it can be found today, near the village of Covington.
Old roads, maps, waymarkers, history… ah, happy motorcycling days…
John Cary’s 1787 map of Bedfordshire.
TheThree Shires Stone was one target on one of my motorcycling wanderings recently. I videoed a few choice pieces from that wonderful day on two wheels which I will be posting up on YouTube shortly.
© John Dunn.
Tuesday, 30 March 2021 at 10:14
I love the topographical writing of Eric Ennion. His words literally tempt you onto the road to explore the countryside. Here are a few of those words from his book on Cambridgeshire, Huntingdonshire and The Isle of Ely (1951).
“A lonely road from Covington, based for much of its length on the ancient ridegway running between the valleys of the Til (the upper waters of theKym) and the Molesworth Brook, carries you uphill and down and over Crow’s Nest Hill to Keyston. Keyston’s cottages range around the two sides of a letter “A”. Its church, set in the middle of the cross bar, is curiously large for such a little village. It tells a tale of many centuries, an epitome of village history…” and so on.
That lonely road was the target of one of my motorcycling wanderings recently. I videoed a few choice pieces from that wonderful day on two wheels which I will be posting up on YouTube shortly. Ah, that lonely ridgeway road…
© John Dunn.
Monday, 29 March 2021 at 10:19
Marcel Journet as Klingsor (1914)
In Massimo Scaligero’s journey, which I fear may be eventually reduced to areturn to the One, i.e. it ends up being influenced more by Rudolf Steiner than by Giovanni Gentile (the jury remains out however), there are remarkable references to three figures, two actual, and one a character from Wagner’s great Grail opera.
I quote from Scaligero’s The Logos and the New Mysteries:
…today there appear magical paths that propose the most cushy independence from emotionality, the one that eliminates, within the soul, the elementof compassion and of understanding. From this elimination springs an indisputable force, capable of magical heights, which does not, however, come from the ‘I’ but, rather, from its opposite. The danger for the modern esotericist is, in fact, to conquer the cushy force, at the cost of the animic castration, whose symbol in the Grail legend is Klingsor, and whose modern champions were Aleister Crowley and Geoge Gurdjieff. (112)
© John Dunn.
Thinking = will
Saturday, 27 March 2021 at 23:01
Raphael’s Sophia, Vatican. Two multi-breasted images on Her throne. These images of Artemis were considered to be Isis bin Raphael’s day.
Thinking = will
Isis-Sophia is the symbol of the original life that connects the soul with the Divine, i.e. the connection that has been lost in fallen thought. It is because of fallen thought that a reconnection with the Divine seems impossible. I quote from
Massimo Scaligero’s The Logos and the New Mysteries:
Isis-Sophia is the soul’s original level which is lost, namely the memory of the spirit, the primordial light of the heart, unseen - the real content of being. This appears to lie beyond thinking, because the real identity of being and thinking is lost. (113)
The will to reconnect is essential:
The will must be willed so that the metaphysical force can incarnate, but it does not have any other arouser and operator than thinking. The will actually moves from thinking, but thinking really moves the will because, in real metaphysics, will and thinking constitute a single force. The secret of the whole spiritual practice is the human realisation of this force. (115)
The willed movement from fallen to living thought, i.e thought which is ‘one with the will’.
Once Isis-Sophia is found, the Logos is found. The Logos virginally fertilises the soul. This moment coincides with the apparition of the solar sacrarium. The presence of the Logos is realised because it is perceived. Even if present, it cannot be realised if it goes unperceived. The organ of perception is the volitional power of thinking, or the current in which thinking is one with the will. (116)
© John Dunn.
Friday, 26 March 2021 at 09:34
Rudolph Steiner privileged humankind as the conduit for the descent of the Logos to the earthly realm as thought.
However, Massimo Scaligero has taken pains in The Logos and the New Mysteries to explain that fallen thought is a condition which believes these thoughts are our own
Fallen thought is separated from the Logos to takes on a seeming life of its own.
Such thought is reflected back to us as a representation of what appears to be a pre-existing world of things and people, i.e. as Nature.
Fallen thought appears to emerge from us as a response to sense perception, when all the time it is the reflecting back of lost thought.
This medium of fallen thought, or reflected thought, in which we exist and have our being, is described symbolically by Scaligero as the realm ‘ruled unopposed by Lucifer’.
He then continues in symbolic vein to explain the reason for Lucifer’s supremacy as being the separation of the feminine attributes of Isis-Sophia, i.e. wisdom, imagination, thinking and mental picturing, from the principle masculine attribute which is that of will.
An androgynous reconnection of the attributes is needed.
There is precedent for this possibility:
Thinking…can arouse the profound will, as is normally the case when simple “mental picturing” arouses the movement of the limbs. (110)
It is this androgyny that will redeem fallen thought to the point of connecting with the Logos and thus becoming living thought, rendering humankind as the unimpeded conduit for the descent of the Logos to the earthly realm.
Living thought is the inner animating force symbolised by Scaligero as the Virgin Sophia.
Sophia alone can feel the Logos, but she must first be liberated.
Until liberated, she will suffer and rejoice illusorily, because the Logos content of each experience is lost.
Liberation comes with the restored marriage between thinking and the will.
We see a tantalising shadow of such liberation in human love, which is alway imperfect.
Celestial love is the true meaning of human love. All human love unknowingly moves from its celestial content, but without the hope of realising it, because within the sphere of the psyche it endures the imprisonment of Lucifer, the enchantment of the appearing, which, assumed as reality through reflected consciousness, but wit the power of the ‘I’, or with the spirit’s force that nevertheless lies behind (the scenes), generates irresistible desire, the continuous greed of the ephemeral and its delusion. (112)
© John Dunn.
Tuesday, 23 March 2021 at 20:37
In The Logos and the New Mysteries, Massimo Scaligero symbolises the wisdom of the mysteries as the Virgin Sophia, who is waiting to be freed from her captor Lucifer’s kingdom. We must assume that in this context Lucifer is symbolic of the fallen human thought that Scaligero has been describing for the greater part of the book until now.
However, Scaligero emphasises that a mere understanding of the difference between fallen and living thought is not enough to gain the wisdom of Sophia. Such an understanding only:
…minimally overcomes the condition of captivity and of deafness, precisely in the state of reflectivity. It remains limited to a human perception of itself, non-cosmic, non-extrahuman, as it really is. (108)
Without liberating Sophia, the soul:
…still obeys the power of destitute nature, devoid of Logos. (108)
To get beyond a mere understanding, the proponent of which might be one wrapped in the trappings of “tradition”, one must follow the solar path.
Isis-Sophia is the symbol of the original life that connects the soul with the Divine. “She” is…
…the“feminine” polarity of the soul as the celestial intellect, with respect to the “masculine” polarity of the spirit as will - namely, the soul’s original nature, the intuitive virtue of divine things, which in the beginning expresses itself as the power of love. (109)
Such was Isis-Sophia, i.e. the soul’s light of the light, before her imprisonment by Lucifer.
Yet this light still shines through.
The life of the light truly is what becomes human love in the incarnate soul. (109)
(Image: Sophia, Library of Celsus, Ephasus.)
© John Dunn.
Why the vlog?
Monday, 22 March 2021 at 21:47
Well, for a loner, a shared experience is still a better experience; and for this lone motorcyclist exploring the English lanes what better way than to post a few miles digitally to the world.
Here I'm pottering about along the county boundary between Cambridgeshire and Lincolnshire.
Below is a section of my memory jogger notes from which I provided a commentary to my YouTube video. Here I've culled a delightful quotation from Eric Ennion's Cambridgeshire, Huntingdonshire and The Isle of Ely, published in 1951 as part of the County Books Series of publisher Robert Hale.
Whilst riding into Kimbolton from Tilbrook, I leave a lyrical Ennion to take up the description
“The brook runs on, wriggling its way through woods and fields to catch up with the road again outside Kimbolton. It patters along beside the little town, scrambling past the back doors and the gardens of all the houses down one side of the main street. Every so often it is spanned by lanes and footbridges. There is a spaciousness about Kimbolton born partly of its wide main street and partly of the informality of its houses. Each has sufficient room to declre itself, be it cream-washed plaster, warm red brick or black and white half-timber. Each is distinctand yet not too insistent to destroy the overall impression of a street… The church mounts guard at one end. At the other stands the great buff massif of the Castle. It is a late seventeenth century building (one of Sir John Vanvrugh’s) set foursquare back from the riverin a wide clearing of its park.”On the ride I passed through Tilbrook, Kimbolton, Stonely, Great Staughton and Little Staughton, eventually arriving at the remaining earthworks of a moated Norman fortified stronghold.
Ride along with me.
© John Dunn.