Lying in bed I could hear beyond the door the sound of Ailsa and her mother talking in the large kitchen-dining room. I had to go through this room to get to the bathroom, and because I had not brought a dressing gown I swathed myself in the thin duvet. The door opened with an explosive crack (warped with age, there was great tension in the doorhandle) and revealed Ailsa and her mother sitting at the round pine table occupied with tea and toast and marmalade.
The bathroom was a tiny room off the central passage, very awkward in layout, so I kept knocking things over.
By the time I had finished breakfast it was nearly eleven.
We discussed what we would do with the day.
Ailsa’s mother suggested looking round “the commune”. We got into her car and drove to the other side of the bay and turned off into what appeared to be a caravan park set among pine trees. We parked the car by a New Age shop and got out.
Ailsa’s mother led the tour. A tall slim woman in her fifties, she was totally unlike Ailsa, and had no trace of a Scottish accent. She had a flawless complexion (supposedly maintained by drinking a cup of gallium tea each day).
“These caravans are the earliest part of the commune, founded in the sixties” she said. “I first came here on a retreat twenty-five years ago, then left for a while, then moved back permanently. Many people come here for a few weeks and stay for the rest of their lives.”

Above: the art gallery is the building on the right.
We came to the art gallery, which Ailsa’s mother described as “world class”. This was no empty boast – the exhibition hall was beautifully designed in a modern style, and had a programme of events and exhibitions that would be coveted by any major city. We looked at a room full of Jon Schueler abstracts – not the sort of thing I like, and yet I found them enchanting.

Above: the gallery attracts many high-profile shows.
Ailsa rootled round in some racks and produced an old catalogue of a John Byrne exhibition, and pointed at the long-haired flower-bedecked hippy on the cover. “Look at this guy” she whispered. “This is exactly what the commune is all about, except that the hippies have got old and retired – you’ll see when we meet some.”
We moved into the area known as “the eco village”. This part of the commune consisted of architecturally distinguished detached houses laid out like a garden suburb planned by Ebenezer Howard. Open views with the pine woods and the white sand beaches just beyond the dunes.
Above: this house is apparently made of straw. Other houses were made of recycled materials. The “natural sewage” system is of great pride to the three thousand residents.
Several people greeted Ailsa’s mother as we walked around. They all seemed to be educated middle-class professionals. The day was gloriously hot and sunny.
Above: we had lunch at a café in the commune.
We came to some community buildings and had lunch in a communal café. As well as the permanent residents who live in the houses and caravans there are also thousands of people going through “the programme”. Ailsa explained: “You can enter the programme and stay as long as you like living communally and the commune will find you work, give you food and clothes and pocket money and take you through all the seminars and meditations and stuff. Lots and lots of divorced women come here trying to find themselves. Personally I think it operates like a cult.” Ailsa’s mother listened to this with a serene smile on her face, as if her daughter was talking complete nonsense.
Above: the important people in the commune are displayed on this wall.
We went into a sort of community centre which included a large theatre area where many famous actors have performed. There were impressive mosaics set in the floor of the foyer, again a gift from an artist. A wall covered with photographs showed all the senior people in the commune and their place in the informal hierarchy (“There are no elections” said Ailsa, “the leaders just emerge”).
Above: buildings set aside for meditation.
There was a persistent spiritual theme throughout the commune with buildings set aside for meditation, peace gardens (one designed by a famous landscape gardener), prayer flags etc. The spirituality pursued by the commune seemed to be a sort of syncretism. This mysticism has been firmly disapproved of by the traditional ministers in the adjacent village.
Above: yurts.
“Are those yurts” I asked.
“Yes, those are yurts” Ailsa’s mother said with an amused smile.
“But they are yurts with wood-burning stoves” scoffed Ailsa.
From the commune we walked along into the village. The New Age community has penetrated this very traditional fishing settlement, and gradually the houses are being bought up by wealthy ex-hippies who want to be near the commune but not actually live in it. “Being very cynical” said Ailsa, “I think it is a way for nineteen-sixties former hippies who have become successful professionals to drop out in their retirement and revist the ’sixties of their youth going to yoga and talks by environmentalists and theatrical productions all paid for by the drones who go through the programme”.
Above: leaders of the commune used to go to the top of the hill in the distance to meet extra-terrestrials.
We stopped on the side of the shore and Ailsa pointed across the bay to a shallow hill topped by a tower. “In the nineteen-seventies the entire commune went to the top of that hill to wait for the end of the world, and when it didn’t happen they had to come down again. Eric Sykes based one of his comedy shows on the incident.”
Note: I have searched on Youtube for the Eric Sykes show The End of the World, but it seems there are no remaining copies.
Above: looking to the west at about ten o’clock at night.
As it was the night before the longest day Ailsa’s mother stayed up until the dawn, taking her deckchair onto the beach. We joined her for about five hours, wrapped in blankets and drinking the local whisky Benromach. It never got completely dark – you saw a patch of blue sky move from the left-hand horizon to the right-hand one.
Above: looking to the east about three in the morning – at this point I went back to the house and went to bed.

Above: this article about the summer solstice appeared in the Guardian on 22nd June 2009.
The next day The Guardian had a big feature on the summer solstice which Ailsa’s mother read with interest. I pointed out that the Celtic solstice should not be confused with the traditional English midsummer which is on St John’s Day, 24th June. We discussed the Guardian article by Cole Moreton, which was full of errors.
Although Moreton quotes Ronald Hutton he seems to have missed Hutton’s point that the “Celtic ritual year” with four festivals on the quarter-days is probably a nineteenth-century academic invention and has no real supporting evidence (and in any case has no relevance to the four agricultural seasons).
Moreton also seems to be confused about the origins of English religion (unless he subscribes to Francis Pryor’s silly theory that there were no Anglo-Saxons and that the present English population is in fact prehistoric). Modern paganism cannot, in England, be a revival of pre-Christian religion as there is almost no evidence as to what religious beliefs the early Anglo-Saxons brought with them. Probably early Saxon religion consisted of local cults based on geographical features in the landscape, and therefore lost their relevance after the migration across the North Sea (this would account for the relative speed with which the Anglo-Saxons subsequently converted to Christianity).
He needs to read Stenton, Whitelock and Loyn.
















