bias. The only remedy I know of for this is to resist the temptation to emphasize the connections, and focus primarily on the facts that appear to be connected.
I have briefly mentioned Common Wealth, the organization set up by my grandfather's friends, Sir Richard Acland and J. B. Priestley, to which Alec Horsley belonged. Another member was Norman Glaister, a Fabian. In 1950, Glaister set up something called Braziers Park, a country house in Oxfordshire, England, owned and operated by a charitable trust as a residential adult education college, and center for the School of Integrative Social Research. The following is from its website.
Norman Glaister was a medical student during the period when Wilfred Trotter was Professor of Surgery at University College Hospital, although he was unaware of Trotter's interest in sociology. However, when Glaister was serving as a Captain in the RAMC [Royal Army Medical Corps] in Palestine and heard that his wife (neé Irene Sowerbutts) had died in the flu epidemic of 1918, he felt that he could only face the future if he could find some meaningful research and activity that would improve the human condition. The chance finding of Trotter's The Instincts of the Herd in Peace and War gave him his inspiration. Back in England, he studied psychiatry, worked for the Ministry of Pensions, the Tavistock Clinic and the Royal Free Hospital.1 He built up his own practice. Glaister became interested in the Order of Woodcraft Chivalry, a pacifist, camping movement that encouraged children and adults to work together learning woodcraft skills and fostering new educational ideas coming from the study of evolution and psychology. He took his three young children to the annual camp in 1924. (Braziers Park, 2017)
Glaister had initially wanted to open a school where “the adults in charge…would offer the children experiences which would enable them to make positive and balanced choices at the time, and in later life.” When this plan was frustrated, “Glaister settled for general practice and psychological work for the Clinic” (Braziers Park, 2016; presumably the clinic is Tavistock). It was not until 1950 that Glaister set up the School of Integrative Social Research, the same year Braziers Park was established. The School is partly a commune; its aim was and is “to explore the dynamics of people living in groups” (Catalyst, 2008).
Glaister was inspired by Trotter, who was known as “the biological father of British psychoanalysis” (Torres, 2003, p. 104). It was under Trotter that another Wilfred, Wilfred Bion (who graduated from Oxford in 1922) worked in his own medical training, before going on to study group psychology and train as a psychoanalyst at the Tavistock Institute. In her account of his life “The Days of Our Years,” Bion's wife writes that Trotter greatly influenced the direction of Bion's work on group relations. Edward Bernays, the now-notorious (thanks to Adam Curtis's documentary, Century of the Self) social engineer, author of Propaganda, and nephew to Freud, also cites Trotter in his writings.
One of Trotter's primary ideas, besides that of the herd instinct (which Freud rejected), was that of two types of human being, the “resistive” type (making up the majority) and the “unstable” type (the minority who bring about, or at least are open to, change). Glaister later replaced “unstable” with “sensitive,” and later still, “sensory.” This basic psychological premise of a dichotomy within the human species was adopted by The Order of Woodcraft Chivalry, founded in 1916 by Ernest Westlake, which included a “Sensory Advisory Committee.” Glaister joined the Order—described by Derek Edgell (1992) as “a New Age Alternative to the Boy Scouts”—in 1924, and there met Dorothy Revel, who became his second wife.
The Order is said to have provided the basis for the New Forest coven, and through that the Neopagan religion of Wicca. Westlake was a naturalist, anthropologist, and traveler of Quaker upbringing, who moved away from Quakerism to extol the “old gods” of paganism. Inspired by authors such as Edward Carpenter, Nietzsche, Havelock Ellis, and J. G. Frazer, he created the Order as a means to escape “the cul-de-sac of intellectualized religion” and “revive the greater Hellas of modern civilization” (Hutton, 2001, p. 165). He saw women as incarnations of God, to be “worshipped in spirit and in truth,” revered the Jack-in-the-Green as the English equivalent of Dionysus, and proposed a “Trinity of Woodcraft” consisting of Pan, Artemis, and Dionysus (ibid.). After Westlake's death in a motoring accident in 1922, the role of British chief of the Order fell to Harry Byngham, who subsequently changed his name to Dion, short for Dionysus. Byngham promoted phallic worship as a means of venerating the life force. He introduced an Order periodical called The Pinecone, which included nudity (rare at that time) and published work by Victor Benjamin Neuburg. It was Neuburg who introduced Byngham to the ideas of Aleister Crowley, under whom Neuburg discipled (he was also his lover, or abuse-victim, depending on how you read it). The Order was primarily aimed at children and, by its pacifist stance, particularly appealed to Quaker families as an alternative to Scouting (ibid., p. 167). Even more directly linked to the Order than Crowley was Gerald Gardner, the leading figure in the Wiccan revival of twentieth century Britain.2
If we seem to have strayed very far from my grandfather's leftist interests or from Fabianism, we haven't. The Order of Woodcraft Chivalry was directly affiliated with Richard Acland's party, Common Wealth, of which Alec was a member. Common Wealth also incorporated Trotter's and Glaister's philosophy of human dichotomy (resistives and sensitives) into its programs for social reform, with its peculiar emphasis on the “sensory”:
It is the opening gambit in Norman's ambitious drive towards instituting a Sensory Committee in Common Wealth and it was to be five years before the first Sensory Committee meeting proper took place…. It points out the need for men of ideas (as opposed to men of action) who could function as a “sensory body” rather than an “advisory committee” since the word “advisory” might suggest claims to superior wisdom for its members. The Sensory Committee “might be a nervous system for the Governing Body. The sensory system constantly brings to the brain up-to-the-minute information of the local conditions in every part of the body so that the motor action may be perfectly coordinated.” (Braziers Park, 2016)
Regarding the emphasis on human dichotomy:
[F]or the first time as far as our records suggest, the full panoply of Trotter's ideas, the gregarious habit and the Resistive/Sensitive concept were covered extensively as if laying down the framework for future development. There is a new sense of confidence, determination and an ambition to make progress from first principles—and to many, much of this would be new. I think 44 people passed through the Summer School during the fortnight. Reference was made to the Resistive/Sensory team to stress the idea that it was the creative balance of the two functions that would improve action. Their main task was to increase the positive and reduce the negative element in all situations, to try to see issues not in dualistic terms but to find a unitary approach. (Braziers Park, 2016)
The overlap is surprisingly clear, then, not only between leftist politics and social psychology, but between social psychology and “witchcraft.” Nor does this overlap need to be inferred: Wilfred Bion's research into group psychology included what would now be classified as a distinctly “parapsychological” angle:
Bion's description of group phenomenology is vivid and is suggestive of what might be called ESP (extrasensory perception) elements. He states that there is such a thing as the psychology of the group but that the origins of this psychology lie solely within the individuals comprising the group, but he also seems to believe that the potential group-relating aspect within the individuals is activated by the group, i.e., the existence of the group evokes what we call “group psychology.” How does this happen? Bion describes how individuals become caught up in different strands of the group process as if they were puppets being controlled and manipulated by an invisible puppeteer. Yet Bion did not believe that the group itself had an independent agency. Agency in the group became prime cause but remained ineffable and inscrutable—as a mysterious, potentiating, synergistic summation and transformation of the combined agencies of the individuals in the group. (Grotstein, 2003, p. 14)
Returning
