O stars,
isn’t it from
you that the lover’s desire for the face
of his beloved
arises? Doesn’t his secret insight
into her pure
features come from the pure constellations?
~ Rainer Maria
Rilke, “The Third Duino Elegy”.
From The Selected
Poetry of Rainer Maria Rilke,
(transl. Stephen
Mitchell).
Boiling frogs
Boiling frogs
It’s said in fable
that if you take a frog and plunge it into boiling water, it will
experience shock and immediately jump out. But if you place a frog in
tepid water and slowly heat it, the frog will not sense the change,
will not see the danger, and will be slowly and inexorably boiled to
death. More than a fable, this is a metaphor for where we are right
now, as individuals, as group members, as a culture, and as a
planetary collective – some materialists, illusionists and sceptics
might say a slime mould on Earth’s surface, a cancerous growth, or
a plague. The mystic and philosopher Gurdjieff would say that we are
asleep; his student P. D. Ouspensky, that we are automatons.
Squadron of Simpletons
As psychologist Robert Ornstein pointed out, we are not one single, unified “I” but are largely governed by a “squadron of simpletons” or idiots, between which we frequently shape-shift, each running his or her own sub-program, with an outlook that is often myopic and blinkered, and with little effective central command or coordination. Many of these psychic simpletons were acquired in more primitive times when we were daily faced with dangers that demanded a swift reaction – “fight, flight or freeze” – and which are simply not geared-up to noticing or thoughtfully responding to the sort of slow-moving creep of trends such as nuclear proliferation; global warming – which has at long last been recognized by some as a climate crisis, though of course disparaged by denialists, contrarians and conspiracy theorists who dub themselves “climate realists” – biodiversity loss; and sham-materialism – Shammat, which is documented in Doris Lessing’s Canopus in Argos series of sci-fi novels.
Post-Truth
More recently, we’ve reached the lowest common denominator, and populism, politics and media have dispensed with old-fashioned values such as truth, honour and chivalry, to the point of arguing, in an Orwellian way, that “up is down”, “wrong is right”, and “truth is fake news”. Proponents, acolytes and followers don’t “do” rational argument, and don’t sense hypocrisy, irony, and other subtle arts, as intelligent or sentient people might foolishly think; they thumb their noses at the “fact-checking libtard expert elite”; evangelists who blindly or even wilfully worship morally-bankrupt neo-liberalism, wealth and other gilt-edged idols. They turn their backs on the very traditional Christian or spiritual values and virtues that they might reasonably be expected to uphold at all costs, such as the tragic plight of refugees (from wars and disasters that the West has helped create), the poor, the disenfranchised, and the homeless – as the most financially-wealthy 1% look on and rub their hands with ever-increasing lust and glee. Wingnuts who are determined to bring about the prophesy of the End Times, through some horrendously-beautiful Armageddon, to Resurrection, ultimate supposed Rapture, and Blessed and Eternal Life.
Warners and Arks
Of course there are
warning voices: Author Margaret Atwood has brought us The
Handmaid’s Tale; and Philip Pullman has much to say about the
politico-religious and paramilitary body which he calls the
Magisterium, in his The Dark Materials and in his The Book
of Dust, which he has affectionately referred to as “His Darker
Materials”. There are, of course, many warners (though as Doris
Lessing once lamented “the wind blows away our words”) – but
what we desperately need right now are more arks:
physical, metaphorical or
otherwise.
How much more
utterly bizarre and crazy do things have to get before we are finally
shocked out of our sleep and apathy, and realize that our dreams of
fame and fortune, burying our heads in the sand, and thinking sweet
and happy-happy thoughts, aren’t going to get us out of the fine
mess we’re in; and realize that we are up the proverbial and stinky
creek without a paddle? As Roger Waters of Pink Floyd asks in the
song “Comfortably Numb” which I grew-up listening to in the
1970s: “Hello? (Hello, hello, hello) / Is there anybody in there? /
Just nod if you can hear me / Is there anyone home?”
Sufi Mystics
This isn’t a new
problem, of course, though things are becoming more and more
exacerbated in this post-modern era. The writer, thinker and teacher
in the Sufi mystical tradition (which preceded and flowered in the
classical Islamic era), Idries Shah wrote at length about the
commanding self – that “mixture of primitive and conditioned
responses, common to everyone, which inhibits and distorts human
progress and understanding”. He writes: “The Commanding Self ...
can be seen as a sort of parasite, which first complements the
personality, then takes over certain parts of it, and masquerades as
the personality itself.” Shah states that there is “no intention
of destroying or undermining the Commanding Self”. Instead,
would-be students are encouraged to “divert vanity from the
spiritual arena ... to channel the Commanding Self’s activities to
any worldly ambition: while continuing to study the Sufi Way in a
modest and non-self-promoting manner,” according to Wikipedia.
Shah’s approach is
only partly direct or didactic, however: the Sufi materials are
interleaved or interwoven with what are specially-designed teaching
stories (and poetry) which approach issues indirectly, so as to
smuggle themselves past our defences and inner censors, and hence not
provoke our opposition and defeat the object of what is a more
intuitive exercise (ultimately provoking inner-tuition, as it were).
One such story illustrates aspects of this approach, and features in
Idries Shah’s The Exploits of the Incomparable Mulla Nasrudin:
The Smuggler
Time and again
Nasrudin passed from Persia to Greece on donkey-back. Each time he
had two panniers of straw, and trudged back without them. Every time
the guard searched him for contraband. They never found any.
‘What are you
carrying, Nasrudin?’
‘I am a smuggler.’
Years later, more
and more prosperous in appearance, Nasrudin moved to Egypt. One of
the customs men met him there.
‘Tell me, Mulla,
now that you are out of the jurisdiction of Greece and Persia, living
here in such luxury – what was it that you were smuggling when we
could never catch you?’
‘Donkeys.’
As ever, the wise
fool Nasrudin hides his light under a bushel.
Henry Corbin and Tom Cheetham
Our western philosophy has been the theater of what we may call the “battle for the Soul of the World.” ~ Henry Corbin.
The philosopher and ishrāqī mystic, Henry Corbin also sees our current predicament as symptomatic of a much earlier onset of dis-ease. Corbin’s work is densely packed and not an easy read, but fortunately the author Tom Cheetham has written several books that are useful in interpreting Corbin’s thoughts.
Much of what Corbin
wrote concerned what he termed the mundus imaginalis
or “Imaginal World”, an
intermediate world between that of our own mundane world and that of
spirit, and Corbin is at pains to inform us that it
(and its angelic inhabitants)
is as real, if not more real,
than what we call our everyday, supposedly-real world of concrete,
glass, consumerism, sex
and politics; and it is most certainly not “merely imaginary” or
a fantasy. There are three
ways into this world: through
dream; active imagination (of
the type Carl Jung and JRR Tolkien engaged in); and, ultimately,
death. Being an ishrāqī
mystic, too – that is, of the School of Illumination – the nature, gradation and role of Light features
much in Corbin’s
work.
In the first chapter
of Green Man, Earth Angel, titled “The Mundus Imaginalis and
the Catastrophe of Materialism”, Cheetham writes:
“In language that
I’ve learned since, this is the history of what the French call
mentalité, and this shift in the relation between the subject
and the object involves a “withdrawal of participation.” Many
people have discussed this phenomenon from a variety of viewpoints.
For instance, you can analyze the Neolithic transition in terms of a
kind of disjunction between humans and nature: outside the walls of
the city lies the Wilderness, within them, the Tame. It has been
argued that by a similar process, the immanent, female deities of
Earth were severed from the remote and transcendent masculine gods of
the Heavens. Another disjunction, another loss of participation,
accompanies the transition from oral to literate society. For
European history the crucial transition occurs in Greece roughly
between Homer and Plato. The techniques of alphabetic writing and
reading forever changed the relation of humans to language and to the
nonhuman world. Socrates was very concerned about this new
technology, and was afraid that it signaled the death of real
thinking, and that education would suffer irreparably. In fact the
great sweep of Western history as a whole has been read as a story of
withdrawal and the progressive “death of nature,” and the birth
of a mechanistic cosmology based on abstract materialism.”
And Cheetham goes on
to say: “[In Henry Corbin’s view] all the dualisms of the modern
world stem from the loss of the mundus imaginalis: matter is
cut off from spirit, sensation from intellection, subject from
object, inner from outer, myth from history, the individual from the
divine.” Those of you who have read Philip Pullman’s His Dark
Materials or The Book of Dust may find a resonance with
this aspect of Corbin’s work.
Then, on a related
note, there is also the question of whether Eve was framed, and of
whether it was wrong to “steal fire from the gods”.
The Real Corbin and the Inner Church
Since
Corbin is such a central figure in this, and many would dismiss his
contribution as merely intellectual and philosophical (“you
can talk the talk, but can you walk the walk?” as
the refrain goes),
if you’ll forgive the digression, it’s worthwhile clarifying his
status in this arena:
According
to Wikipedia, Henry Corbin (14 April 1903 – 7 October 1978) was a
philosopher, theologian, Iranologist and professor of Islamic Studies
at the École pratique des hautes études
in Paris, France.
According
to his widow, Stella Corbin, as reported by Peter Kingsley in his
book Catafalque: Carl Jung and the End of Humanity
(p364), however, Henry Corbin’s “real identity and purpose” was
“not as a scholar with some minor mystical leanings but as a
mystic, inwardly directed to play the role of academic.” She
described to Kingsley how in Iran, “the great spiritual teachers or
sheikhs often offered to initiate him as a Sufi on condition that he
converted to Islam; and how he always politely refused. ‘Thank you
for your invitation but there is no need, because I already have my
own inner sheikh inside me.’” (pp364–365)
Corbin
(who knew and understood Jung and his work so well; they
were colleagues at the conference venue Eranos)
spoke of an “inner church”, echoing Jung fifty years previously
when Jung explained how “if we belong to the secret church, then we
belong, and we need not worry about it, but can go our own way. If we
do not belong, no amount of teaching or organization can bring us
there.” (p366).
Corbin
writes of his years of retreat in Iran with his wife, “I learned
the inestimable virtues of silence, of what initiates call ‘the
principle of the arcane’ (ketmân
in Persian). One of the virtues of this silence is that I found
myself placed, I alone together with him alone, in the company of my
invisible sheikh, Shihâb al-Dîn Yahyâ Suhrawardi,” (p367) and he
goes on to say that “when these years of retreat finally came to an
end I had become an Ishrâqi.” (p368) Ishrâq means the point of
dawn in the East – not, to Corbin, the (horizontal)
geographical East, but the
mystical Orient and Celestial
Pole; (p368) and the Ishrâqi
is a “tradition of those who appear with the dawn; who belong to
the moment of dawning; who tirelessly and timelessly work at fetching
the gifts of the sacred into the light of day.” (p368) The Ishrâqi
are the “eternal leaven” (p369). According to Kingsley, Corbin
was an Uwaisî (p372), one of those Sufis who happen to be without a
physical teacher, and who are guided and sustained by those like the
mysterious invisible guide, Khidr (p372).
The Invisible College
There
are several other authors whose work, topics of interest, and
enthusiasms
overlap with that of Corbin, indeed in a sense you might call this an
“invisible college”:
As
a starting point, Tom
Cheetham has written several
useful books
interpreting Corbin’s
dense and voluminous work:
The World Turned Inside Out: Henry Corbin and Islamic
Mysticism; All the
World an Icon: Henry Corbin and the Angelic Function of Beings;
Green Man, Earth Angel: The Prophetic Tradition and the
Battle for the Soul of the World;
and Imaginal Love:
The Meanings of Imagination in Henry Corbin and James Hillman.
James Hillman
James
Hillman has written a number of books such as Re-Visioning
Psychology, and The
Soul’s Code, about which the
publisher’s blurb reads: “Plato and the Greeks called it
‘daimon’, the Romans ‘genius’, the Christians ‘Guardian
Angel’ – and today we use terms such as ‘heart’, ‘spirit’
and ‘soul’. For James Hillman it is the central and guiding force
of his utterly unique and compelling ‘acorn theory’ which
proposes that each life is formed by a particular image, an image
that is the essence of that life and calls it to a destiny, just as
the mighty oak’s destiny is written in the tiny acorn.”
And
then there are several authors and
poets (the latter such as
William Blake, Kathleen Raine and
Rainer Maria Rilke)
who survey or convey
important events
and movements in the past, such as the “good
times” of the pre-Socratic
philosophers, neo-Platonism, the Renaissance, and
Romanticism, and the terrible
decline from the time of the
so-called Enlightenment – which some have more-wisely
termed “The Endarkenment”,
the Industrial Revolution,
and the rise of Scientism
and other fundamentalisms and
extremisms – and
seek to rediscover and bring about a new renaissance rooted in
largely-lost native Western tradition, rather
than Eastern
imports and modern kitsch.
Regarding the Industrial
Revolution, see the last two
chapters of JRR Tolkien’s Lord of the Rings,
beginning with “The Scouring of the Shire” that were lamentably
omitted from the otherwise-excellent
film adaptation.
Richard Tarnas and the Soulless Vacuum
Richard Tarnas, quoted in Jeremy D. Johnson’s Seeing Through the World: Jean Gebser and Integral Consciousness, has this to say: “By the late modern period, the cosmos has metamorphosed into a mindless, soulless vacuum, within which the human being is incongruently self-aware. The Anima Mundi has dissolved and disappeared, and all psychological and spiritual qualities are now located exclusively in the human mind and psyche.
“The forging of the self and the disenchantment of the world, the differentiation of the human and the appropriation of meaning, are all aspects of the same development. In effect, to sum up a very complex process, the achievement of human autonomy has been paid for by the experience of human alienation.”
Gary Lachman and Jean Gebser
Richard Tarnas and the Soulless Vacuum
Richard Tarnas, quoted in Jeremy D. Johnson’s Seeing Through the World: Jean Gebser and Integral Consciousness, has this to say: “By the late modern period, the cosmos has metamorphosed into a mindless, soulless vacuum, within which the human being is incongruently self-aware. The Anima Mundi has dissolved and disappeared, and all psychological and spiritual qualities are now located exclusively in the human mind and psyche.
“The forging of the self and the disenchantment of the world, the differentiation of the human and the appropriation of meaning, are all aspects of the same development. In effect, to sum up a very complex process, the achievement of human autonomy has been paid for by the experience of human alienation.”
Gary Lachman and Jean Gebser
Gary
Lachman has written two
important books, The Secret Teachers of the Western World
and Lost Knowledge of the Imagination.
In
The Secret Teachers of the Western World,
Gary Lachman writes: “The
central argument of [philosopher, linguist and poet, Jean Gebser’s]
The Ever-Present Origin
is that human consciousness is not static. Throughout its history, it
has gone through several changes—what Gebser calls
“mutations”—before arriving at our own form of consciousness.
These mutations transform consciousness from one “structure” to
another. There have been four such structures so far, what Gebser
calls “the archaic,” “the magical,” “the mythic,” and the
“the mental-rational,” ranging from our prehistoric ancestors to
modern times. Gebser also posits a fifth “structure of
consciousness,” what he calls “the integral” [influencing
many, such as Ken Wilber],
which is an integration of the previous four structures, and he
believed that we, in the late modern world, were beginning to
experience the effects of the shift from the mental-rational to the
integral structure.” Each
structure is latent within, like
a seed, until actualized.
According
to Gebser, we are in the late stages of “the deficient mode of the
mental-rational structure”, and the rise of left-brain dominance –
up the proverbial creek without a paddle, you might say. Hopefully,
we will make it more fully into the “integral”, but such an
outcome is far from guaranteed.
Iain McGilchrist, the Master and His Emissary
Psychiatrist
and author Iain McGilchrist
has much to add to the topic
of the hemispheric
working of the brain and its influence on the history of Western
civilization. The RSA lecture
on the Divided Brain provides
a useful introduction (there’s
a fun RSA animation, too),
and The Master and His Emissary: The Divided Brain and the
Making of the Western World is
an epic read with more studious
footnotes than you can shake
a stick at.
McGilchrist
echoes words that may or may not have been those of Albert Einstein,
that: “The intuitive mind is a sacred gift. The rational mind is a
faithful servant. We have created a society that honors the servant
but has forgotten the gift”, and Philip Pullman has expressed
similar sentiments about
reason and rationality. In a
similar vein, Gary Lachman
writes in Lost
Knowledge of the Imagination,
there are two main modes of
working: “Pascal was
admirably equipped to follow mathematical reasoning, but he knew of
other reasoning too; as he famously wrote, ‘the heart has its
reasons that reason does not know’. It knows them through the
spirit of finesse, the intuitive approach, one of the two directions,
as Barzun says, that the ‘one human mind can take’, [the other, rigorous approach being the ‘spirit of geometry’].”
As
Khalilullah Khalili once wrote (quoted in Idries Shah’s Learning
How to Learn):
“In
every state, the Heart is my support:
In
this kingdom of existence it is my sovereign.
When
I tire of the treachery of Reason -
God
knows I am grateful to my heart.”
In
The Master and His Emissary, McGilchrist
goes on to write: “Our talent for division, for seeing the parts,
is of staggering importance – second only to our capacity to
transcend it, in order to see the whole. These gifts of the left
hemisphere have helped us achieve nothing less than civilisation
itself, with all that that means. Even if we could abandon them,
which of course we can’t, we would be fools to do so, and would
come off infinitely the poorer. There are siren voices that call us
to do exactly that, certainly to abandon clarity and precision
(which, in any case, importantly depend on both hemispheres), and I
want to emphasise that I am passionately opposed to them. We need the
ability to make fine discriminations, and to use reason
appropriately. But these contributions need to be made in the service
of something else, that only the right hemisphere can bring. Alone
they are destructive. And right now they may be bringing us close to
forfeiting the civilisation they helped to create.”
Patrick Harpur and the Soul of the World
Another
author who writes along the same lines as Gary Lachman is Patrick
Harpur, such as The Philosopher’s Secret Fire: A History
of the Imagination, and A
Complete Guide to the Soul (UK)
or The Secret Tradition of the Soul
(US).
In
A Complete Guide to the Soul,
Harpur writes: “What
you knew in your childhood is true; the Otherworld of magic and
enchantment is real, sometimes terribly real – and certainly more
real than the factual reality which our culture has built up, brick
by brick, to shut out colour and light and prevent us from flying.”
In
The Philosopher’s Secret Fire,
he lays it all down:
“According to the Neoplatonic tradition, psyche or soul is the
underlying principle –
the very stuff –
of reality. It is, as we have just seen, ambiguous. It is imagined
both as a macrocosm, ‘great world’, and as a microcosm, ‘little
world’. It is both a collective world-soul, containing all daimons,
images, souls, including the human soul; and an individual soul
containing a profound collective level, in which we are connected to
each other and, indeed, to all living things. Depending on our
perspective, then, we can see ourselves as either embracing the Soul
of the World [anima
mundi]
or as being embraced by it,
although both are the case. Or we might say that soul manifests
itself both impersonally, as world-soul, and personally as individual
souls. At any rate, we can begin to see that the ancient laws of
sympathy and correspondence which modern science has discredited are
not primitive scientific laws at all, but profound psychic principles
which express the way each microcosm –
each of us –
potentially reflects and participates in the entire cosmos.
“In
Plato’s Timaeus,
where the Soul of the World is first described, it is infused
throughout the cosmos by the Demiurge, Plato’s creator-god, who
thus makes a living ensouled universe. (The Soul of the World remains
the root metaphor for all conceptions of the world as organism,
including modern ecological ideas.) In other words, as well as being
transcendent, one level above our world, the Soul of the World is
also immanent, just as traditional cultures imagine it. Not that they
always have a concept for the world-soul –
they do not abstract from the
world but rather see it in the first instance as animate, instinct
with soul. ‘All things’, according to the ancients, from Thales
to Plutarch, ‘are full of gods.’
“The
very people who have emptied Nature of soul and reduced it to dead
matter obeying mechanical laws, pejoratively call the traditional
world-view animism –
a term which effectively writes off what it claims to describe. To
‘animistic’ cultures there is no such thing as animism. There is
only Nature presenting itself in all its immediacy as daimon-ridden.
Every sacred object or place had its genius or jinn, numen or naiad,
yes, even its boggart and hob, as the case may be.
“The
Romantics imagined Nature in this way. Imagination was coextensive
with Creation, just like the Soul of the World. They were identical.
Every natural object was both spiritual and physical, as if dryad and
tree were the inside and outside of the same thing. Thus every rock
and tree was ambivalent: a daimon, a soul, an image. ‘To the eyes
of a man of Imagination’, wrote William Blake, ‘Nature is
Imagination itself.’”
Follow the Breadcrumbs ...
Well,
I’ve set up the stall and laid out some perhaps
unusual borrowed wares,
and invited
you to enjoy a sample of what alternatives
are on offer to us, to
get an intuitive “feel” for them.
I’ve tried to paint a
picture with some broad brush
strokes, if you like. I
leave it to you to pick and choose what appeals to you, and to follow
the tempting breadcrumbs that others have left, in their turn, for
our benefit
– who knows where they may
lead? – in the hope of
bringing a little blessèd –
if at
times heretical –
re-enchantment into these
wondrous and wuthering
Shadowlands
in which we
currently find
ourselves exiled, marooned;
forgetful, and
largely out-of-touch with the Source.
Thankfully, we are
not alone. Bahaudin Naqshband reminds us:
You may have
forgotten the Way:
But those who came
before
Did not forget you.
I’ll
leave the second-to-last
word to Iain McGilchrist, as expressed in his The Divided
Brain and the Search for Meaning,
and as a cautionary note
to myself: “Meaning emerges from engagement with the world, not
from abstract contemplation of it.” Or,
as someone once cogently
remarked to me: “Don’t
just stand there and nod. The mind observes and cogitates, the heart
engages, and I would encourage you to engage with the process.”
May
you find your Shangri-La. May
we all find our Sangrael!
~~~oOo~~~
Bibliography, reading and viewing delights
AH Almaas, Essence with the Elixir of Enlightenment.
Tom
Cheetham, Green Man, Earth Angel: The Prophetic Tradition and the Battle for the Soul of the World.
Tom
Cheetham, Imaginal Love: The Meanings of Imagination in Henry Corbin and James Hillman.
Henry
Corbin, “Mundus Imaginalis or the Imaginary and the Imaginal”.
Henry
Corbin, “The Theory of Visionary Knowledge in Islamic
Philosophy”.
Scott Duncan Gilliam, The Angel's Call: The Angel and the Individuation Process.
Patrick
Harpur, The Philosopher's Secret Fire: A History of the Imagination. (Includes material relating to Reverend Robert Kirk's The Secret Commonwealth (1691) which also influenced Philip Pullman).
Patrick
Harpur, A Complete Guide to the Soul (UK) or The Secret Tradition
of the Soul (US).
(overlaps
with his earlier work).
James
Hillman, Re-Visioning Psychology.
Carl
Jung, Aion: Researches Into the Phenomenology of the Self.
Peter Kingley, A Story Waiting to Pierce You: Mongolia, Tibet and the Destiny of the Western World.
Peter Kingley, A Story Waiting to Pierce You: Mongolia, Tibet and the Destiny of the Western World.
Iain
McGilchrist, “The Divided Brain and the Making of the Western World”: lecture, animation.
Iain McGilchrist, The Divided Brain and the Search for Meaning.
Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World.
Iain McGilchrist, The Divided Brain and the Search for Meaning.
Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World.
Iain McGilchrist, The Matter with Things: Our Brains, Our Delusions, and the Unmaking of the World.
Michael Meade, Fate and Destiny, The Two Agreements of the Soul.
Michael Meade, Fate and Destiny, The Two Agreements of the Soul.
Seyyed
Mohsen Miri, “Henry Corbin and the Resolution of Modern Problems
by Recourse to the Concept of the Imaginal Realm”.
Philip
Pullman, His Dark Materials.
Philip
Pullman, The Book of Dust.
Jeffrey Raff, Jung and the Alchemical Imagination.
Jeffrey Raff, The Wedding of Sophia: The Divine Feminine in Psychoidal Alchemy.
Jeffrey Raff, The Practice of Ally Work: Meeting and Partnering with Your Spirit Guide in the Imaginal World.
Mohammed
Rustom, “Suhrawardi on Sacred Symbolism and Self-Knowledge”.
David Tacey, The Darkening Spirit: Jung, spirituality, religion
Becca Tarnas, “Talking Tolkien and Jung”.
Richard Tarnas, “The Great Initiation”.
Richard Tarnas, The Passion Of The Western Mind: Understanding the Ideas that Have Shaped Our World View.
Mary Watkins, Waking Dreams.
Mary Watkins, Invisible Guests: The Development of Imaginal Dialogues.
Secret Friends
~~~oOo~~~
Image
Image:
Secret
world
Image
description: A hidden falls in the Brisbane Waters National Park.
Image
Author: Dongoldney.
Image
Source: Wikimedia Commons.
Image
licence: Creative
Commons Attribution-ShareAlike
4.0 International (CC BY-SA 4.0).
