Our Lives Are

What We Make
of Them
(abridged)

The Writings of
John Corlette
2 JohnCorlette.com

With appreciation to educators and

all who gave their time to directors of schools.
compile this condensed Go to JohnCorlette.com
collection of John and click on “download
Corlette's writings. ebook”

Special thanks for the Please turn to Chapter 2

photos, many of which
appeared in Aiglon 25
(created in 1974 by
Patrick Roberts)
Special thanks to Norman
Perryman for giving his
permission to include
several of his paintings
Please download the
ebook and pass it along to
parents, students,
and participate in the
exercise.
This document is a
condensed version
prepared for distribution at
Veni Vidi Roma, the
fabulous gathering
organized in part by
Sandro Corsini (‘75).
Bravo, Sandro! We wish
you a mega-attendance of
alumni in May 2011.

Contents

1: The Speech (July 1973)

2: The Exercise
3: Some Meditations
4: Other Writings
The Rule Book
5: More about JC
6: What’s Next?
Invitation to join the JC Society
The Writings of John Corlette 3

John C. Corlette was born John Hubert Christian

Corlette on 21 June 1911 and died 9 December 1977.
He was an English architect who, in 1949, founded the
private English-style boarding school Aiglon College in
Switzerland. The school is registered as a not-for-profit
charitable institution, with an international student
intake. Corlette was a former pupil ("Stoic") of Stowe
School in Buckinghamshire, and a former teacher at
Gordonstoun, a private school in Scotland. He included
some of the latter school's educational ideas in the
formation of Aiglon. Corlette's death in 1977 came after
an extended illness. His legacy is the school that he
founded.
4 JohnCorlette.com

1: The Speech (July 1973)

THE GOAL OF EDUCATION AT AIGLON
An address by the director given at the graduation
ceremonies and prize giving in Exeter Hall, 3 July 1973
Some of you probably without thinking too much about
it, will have assumed that the goal of education is the
acquisition of a body of knowledge which will enable
you to pass the examinations set by universities,
technical colleges or other such bodies. You believe
that success in these examinations may enable you to
earn a better living and make more money so that you
can more effectively satisfy your physical needs and
desires and such other needs and desires as can be
satisfied by these means.

Whilst we agree that the ability to earn a good living is a

necessary and important accomplishment we do not
regard this as the goal of education but as a by-product
of it.

We believe that the goal of education is, or should be,

the development of the spiritual man, that is of that part
of each one of us which, with development and training,
is capable of a vision or direct apprehension of the
purpose of life, of the true nature of ourselves, of the
world in which we live and of such other worlds or
states of being as may exist besides.

If we are able to achieve such illumination, the business

of everyday life and its problems will be taken care of as
a by-product, and such physical wealth as we may need
for our passage through this life will follow the spiritual
wealth which we have worked to achieve.

Hence, although we can and do and should work to

equip ourselves as efficiently as possible with the tools
necessary for earning our living, we shall do this with
The Writings of John Corlette 5

the more success, and at the same time achieve for

ourselves lasting happiness and peace of mind, if we
set as our primary goal the acquisition of spiritual wealth
or the development of the spiritual man.

The organisation and practice of any educational

establishment should therefore be such as to recognise
this as the goal, and such as to contribute towards its
achievement.

So, if an educator is to have any success in the

accomplishment of his mission, he must take into
account not only the basic aim of the development of
the spiritual man, but also the nature of man and the
practical means whereby he may help him towards his
goal.

Now, man's nature is complex, but for the sake of

simplicity and to provide a practical basis for action it
can be divided into four main aspects, each of which
influences and reacts to all the others. They are the
physical, intellectual, emotional and spiritual.

Each of these four main aspects, if well nourished and

well exercised, can help us to develop our spiritual side,
help us to perceive truth which, as we approach it more
nearly, will bring us closer to perfection or closer to the
Eternal One, to identity with cosmic intelligence, cosmic
energy, creative principle or Ultimate God according as
you like to describe it. This is the ultimate destiny of us
all and the reason and purpose of our lives here on
earth.

It follows that any education which helps to prepare

man to fulfill the purpose of his life on earth, must
nourish and exercise all four aspects of his nature and
regard them of equal importance in the development of
the whole man and in the satisfaction of his profoundest
aspirations. The joy and happiness which all men seek
6 JohnCorlette.com

can be attained only in this way. This is the path to self-

realisation and through this to god-realisation which is
our ultimate goal.

All other satisfactions are either a means to this end or

are a mistaken attempt to attain happiness by
concentrating on one of these aspects, or perhaps two,
and neglecting the others. This results in imbalance and
dis-harmony and dis-ease.

So, how, in practice, and in a school, and with the

material, human and otherwise at our disposal, do we
set about this task?

Nothing, or very little, we do at Aiglon is haphazard, or

done because other people do it or somebody has said
it ought to be done that way. Everything we do has
been carefully thought out with reference to our basic
aim and developed from first principles, and whenever
new problems or questions arise, we seek their solution
within the same context. We ask ourselves, "Is the
solution proposed consistent with our basic aim and
principles?"

Since this point is not always well understood by those

associated with the school, be they parents, staff,
students or outsiders, it is perhaps worth giving a few
examples of how it works out in our practice here.

For example, taking the physical aspect, we start from

the premise that the body is the temple of the spirit. This
can be stated in different ways. It is the house which
"we" inhabit during the short span of our life on earth. It
is not "us." It is an instrument which "we" use to
express or manifest the various aspects of truth as "we"
perceive them.

Therefore, the more perfect the body is as an

instrument for this purpose, the greater will be its
The Writings of John Corlette 7

contribution towards the attainment of our goal. We

should therefore learn to care for it, nourish it, and
exercise it in a way which will help it to function in the
best possible way for this purpose.

So we have Morning PT, so called. This should be a

few minutes gentle jog-trot or the equivalent whose
purpose is to stimulate the circulation of the blood after
a night of relative stagnation, so that it may carry away
for elimination some of the toxins accumulated during
rest, and at the same time, circulate fresh oxygen from
the lungs to all the cells in the body, thus helping to
keep them in optimum condition.

Then we have the cold shower. The skin is one of the

major organs of elimination of toxic wastes from the
body, and also acts as a kind of thermostat or controller
of the body temperature. To fulfill these tasks the skin
must be kept in top condition.

Owing to the artificial kind of life that man today leads

and the clothes he wears, the skin does not have the
constant practice of having to respond to the forces of
nature such as heat, cold and wet which in more
primitive societies kept his skin healthy.

It is therefore necessary to do this deliberately, hence

the cold shower to stimulate the operation of the
thermostat for the control of body temperature, to
stimulate the irrigation of the glandular and lymphatic
systems and to stimulate the circulation of the blood.

With regard to Sports, games and expeditions.

Because of their value in developing and training
different aspects of the character as well as for their
value in the development of the body and the
maintenance of health, every student is required during
the course of the year (unless some medical reason
prevents it) to:
8 JohnCorlette.com

a) Take part in at least one team game.

b) Ski during the winter and take part in ski expeditions.
c) Take part in expeditions on foot when snow and
climatic conditions permit.
d) Follow a course of gymnastics appropriate to his
ability.

These physical activities contribute also to the

intellectual, emotional and spiritual development of the
student. Intelligence is required to perform physical
activities well. Considerable emotional satisfaction can
also be had from them, from the physical pleasure of
doing, as well as from the satisfaction derived from
successful performance, and from the companionship
with and service to others. All the foregoing plus the
contact with nature also make their contribution to the
spiritual development of the individual.

Now Food and Drink. This is of the greatest

importance, but owing to the bad feeding habits of
modern civilisation and the resultant falsifying of natural
instincts it is very difficult to handle correctly. quite apart
from the difficulty of finding good produce, and cooks
and housekeepers who understand what is required
and are able and willing to carry out the policy.

Ideally all the raw materials for meals should be fresh

and biologically grown without the use of pesticides or
chemical fertilisers. They should then be eaten raw
where possible or conservatively cooked in such a way
as to preserve the maximum amount of the nutritive
elements in the food, especially in relation to vitamins,
mineral salts and trace elements.

All refined foods such as white bread, white rice, white

sugar, and anything made with or containing them
should be eliminated from the diet as well as stimulating
or toxic materials such as coffee, tea, chocolate, alcohol
The Writings of John Corlette 9

(including wine or beer) and "soft" and carbonated

drinks, all of which contain sugar or chemical
compounds of various kinds.

Efforts should be made to dissuade students from

absorbing these things and candy and chewing gum,
etc. between meals and when not in the school. Since
most children are brought up to value those unhealthy
substances, the task is not an easy one.

A pure blood stream is the greatest defence against

disease both of body and of mind. The old tag "mens
sana in corpore sane" - a healthy mind in a healthy
body, has a great deal of truth in it.

Another of our basic principles is that we believe that it

is the business of those who direct the school, first to
set the standards which they believe the students
should be aiming at, and state them in no equivocal
fashion, and secondly that they should provide a
method of grading for each aspect which will enable the
student to know what progress the school authorities
think he is making. This grading should, if necessary
and where possible, be accompanied by explanations
which will help the student to understand his
assessment and plan his future progress.

And so we have our different grading systems

concerning the activities which are designed to help in
the development of the four aspects of man's
nature. First we set standards
for the students to aim at, then by grading, we let them
know how we think they are doing. The object of
grading is not to stimulate Competition with others but
to let the student know what progress he is making.

Hence we have a grading system for studies, academic

and artistic and practical, another for sports, games and
the adventure training programs or expeditions, and a
10
JohnCorlette.com
third for "the whole man." This last is of course the key
one and combines all the others in its assessment.

It charts the course of the development of the boy or girl

as regards his character, sense of responsibility,
maturity and general development in relation to the
basic standards of conduct and morality which we lay
down and which are derived, as far as we are able to
understand them, from the teachings of Jesus Christ
and other great teachers.

This assessment has come to be known here as the

Rank System, and is absolutely basic to the idea of
education at Aiglon. The term is, I think, unfortunate and
misleading, with its military overtones, and perhaps
someone can think of a more felicitous way of
describing it.

It may be objected that an assessment of this kind must

necessarily be subjective and therefore unfair. Of
course it is subjective, but so are all our judgments,
except possibly in the case of mathematics where it can
be argued that two will make four regardless of what
anybody thinks about it. However, this is no reason for
teachers to avoid the responsibility of judging their
pupils' work and progress, moreover this is precisely
how promotion is accorded to us in real life outside
school.

We get promoted in our business or occupation and our

salary increased precisely as we are able to convince
our superiors in the hierarchy of our merits with
reference to their requirements. The exception to this is
of course if we are members of a trade union, in which
case, as things are today, our salaries are increased,
not according to our merit, but according to the
seriousness of the threats with which we are able to
menace our employers. There have been attempts by
students in some schools to follow this example by
The Writings of John Corlette 11

threatening the school authorities in various ways if they

do not give them what they want. This could not
happen at Aiglon for the very simple reason that we
would rather close the school than abandon our
principles. I hope these examples will give you some
idea of how we arrive at the various practices which we
employ at Aiglon.

Given our aim of the education of the whole man and

our belief that the lynch pin of this is the development of
the spiritual man, we believe that the solution of this
problem ultimately rests in the development of the
spiritual life of the individual,

This can be nourished through many channels. First

and foremost, of course, come the various world
religions, the various denominations of the Christian
Church, Judaism, Buddhism, Mohammedism, Janism,
Hinduism -- to name some of the principal ones.

Then there is today an increasing number of groups all

seeking the spiritual life along more or less independent
lines, some owning allegiance to or at any rate
inspiration from, one of the great religions or great
Masters, others owning no specific allegiance but
drawing inspiration from the wisdom of the ages
wherever it may appear. Other means for the
development of the spiritual man lie in such techniques
as contemplation, meditation, prayer and the growing
insights of psychology and parapsychology.

Intimate contact with nature, too, is important, and a

realisation of our living relationship with it. Hence our
adventure training programme.

The development of sensitivity to and the practice of art

in all its forms provides a very positive channel for the
development of the spirit; that is through music,
painting, sculpture and all forms of craft -- to all of which
12
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of course we attach great importance here.

Absolutely essential too is a positive and loving

relationship with all other people regardless of their
origin, background or beliefs, and a positive and loving
relationship with everything in the world and in the
universe around us. This was after all essentially the
message which Jesus Christ brought to us. At Aiglon
we try, imperfectly no doubt, but always trying to do
better, to put these ideas into practice.

So, next time you think something we do is stupid and

won't help you to pass your exams or get a better job,
just stop and remember that the education which we
offer, whilst it does
this, is designed to go
far beyond it, to
develop the whole of
you and not just a
part, to help you to
become truly and
intensely alive, to
help you to a
knowledge of and
understanding of that
part of you which I
call the spiritual part,
by attention whose
dictates you can
attain to much more
than success in
examinations and a
good job, that is to
lasting happiness.
J.C. Corlette
3 July 1973
The Writings of John Corlette 13

2: The Exercise
by David Rhodes

The goal is to define the essence of the Corlette system

and invite the next generation to learn about the man
and his methods. Imagine you had never heard of or
knew John Corlette. Imagine, also, that your memories
of your student days have been wiped out, except for
the barest details like the Swiss village Chesières, the
O/A level exams, camping in the mountains, etc. Let's
assume, then, that you have no EMOTIONAL
recollection of the educational value of your time
in Chesières, whether it was a rewarding time in your
life or not - all those things which loyal alumni feel so
strongly when they reminisce. What's the point of this
exercise? You have in your possession a copy of
Corlette’s 1973 graduation address in which he sets out
the goals of his educational philosophy. It's the longest
document produced by JC and it can give us insight
into what he was trying to do in setting up his school.
You are not allowed to rely on your memories of the
man himself because they have been erased. You read
this document with a detached, analytical eye. You are
looking for those educational insights that strike you as
deeply valuable and relevant to today's young people,
in particular for your own children, godchildren or
friends' children. Try to keep your sentiments and
feelings out of it.

You are allowed to choose only two insights from this

document that strike you as the most important for
today's world. Step 1: Re-draft them in your own
words, in a way that makes them sound less archaic
and more in line with today's jargon. Step 2: Explain
your reasons for your choice of these two insights.

…You are now allowed to re-connect with your

emotions about the school. They come flooding back,
14
JohnCorlette.com
as if you're recovering from a bout of emotional
amnesia. Read again your choice of the two most
important principles and the way you re-stated them in
modern terms. Are you still happy with your choice, in
light of your vivid emotional memories? And finally,
ask yourself whether your feelings about the value of
your education and your choice of the two most
important JC principles are the feelings of (a) the young
person you were when you were sent away to a Swiss
boarding school, or (b) the feelings of the older, more
mature person you have now become, or both. When
you have done all this and you're completely happy with
your response, please send it to
JohnCorlette@gmail.com and David Rhodes
hilaryanddavid@gmail.com.

(If you didn't attend the school before 1977, you can still
read the speech, complete steps 1 and 2 and email the
result. You will be invited to join the JC Society and we
will seek your permission to post your analysis of the
speech on the website.)

Some comments: Here are some examples of

comments that the JC Society has received so far (as of
December 2010). They are excerpts – read the
complete statements online (JohnCorlette.com):

Building Character and Body: JC points out the

objective, behind the ranking, was to let students know
what progress he or she was making. It was not
structured to be a competition among students. The
rank system leveled the playing field within the
community and set goals for students to progress,
judged by the staff and their fellow students.

The second element I consider important was JC’s

concern for good nutrition. My guess is his choice of
organic fruit and produce related to his own delicate
health. I also think a respect for food was developed
The Writings of John Corlette 15

through the in-house dining system. A staff member sat

at the table to ensure students ate some of all the
dishes which would include vegetables! There was
discussion at table and at the end of the meal the
students would be dismissed. This was not an assembly
line buffet which can lead to bad eating habits and
encourage a social grouping at meal times of self-
selected students. Noel Thompson ’70, supplier of
high-quality foods through CampoBelloDoro.com

Character: I'm all for the reinstatement of a ranking

system that involves "Character Feedback." With all of
its poor application through time, maybe it's the
application process that should be adjusted, not the
concept of whether it exists. Two suggestions about
which I've thought include:
1) Not referring to rank changes as "promotions" or
"demotions" but rather as "evolutions," and;
2) Not ranking everyone but rather only 20% of the
student body. I've learned that it is only 20% that "do."
In every community in which I've lived, and Corlette
thought of the world as a community, it is the same 20%
that do all the volunteering and maybe another 20% that
do the "leading." I don't know what the ranks should be
named, and how one works towards recognition, but
that is for the system to figure out. Good luck to that
person that tries.

In my opinion, Corlette was also driven by what he

disliked. One thing he disliked was War. He took
things that generated conflict and turned them into an
understanding. He achieved this by concentrating on
the positive and turning it into a philosophy of
education. Reflecting on it, his conversion process was
a remarkable achievement.

Pulling out the essence of JC's thoughts and

communicating them so that they are understood in
today's world is an important and valuable task. One
16
JohnCorlette.com
challenge that I see is communicating across the cross
cultural differences of understanding that exist even
within the Anglo-Saxon world. The objective is to reach
agreement about JC's objective so that it becomes
understood by Russians, Germans, Iranians, British,
Indonesians, Americans and others. John Vornle ‘76

God is Our Strength: Although being an ignorant,

selfish rebel most of my time at Aiglon there was
always this openness to spiritual searching in
meditation, in discussion and in wearing a blazer
that said "God is my strength" that permeated daily
life there. I personally believe this is the core of Aiglon's
success. It goes beyond knowledge and encouraged
us to search much deeper through inward
contemplation, exposure to such visual beauty every
day and the challenge of adventure through expedition.
On expedition one unconsciously becomes aware
of the inner joy of companionship, simple food and
a hot drink, the warmth of a fire, and the stars at
night. Absolutely priceless education that guided
me on a long journey to a place where I have found
contentment, peace and joy. If I had not had a taste
of them at Aiglon, I would probably not have known
what to look for. Jeremy McWilliam ‘76

International Perspective: This is one of the core

values of Aiglon that remained with me thanks to David
Rhodes: it was crucial to learn to get along with all
different nationalities, creeds, personalities, mental
abilities, apparent wealth and status. These values
were taught at home but I struggled with them.
David’s proposed exercise is another way to get
students to learn about Aiglon values. A non-graded but
corrected essay could be written about what current
students value the most at Aiglon each year in their
English classes.
The Writings of John Corlette 17

One by-product of an Aiglon education is that no matter

what else we may have gotten out of our expeditions we
all developed a lifelong reverence for Nature and its
awesome beauty. I would propose a yearly contest for
students in which they could share the creative products
of their experiences whether in essay, photographic or
artistic format visible to all in a display in the Meditation
Hall. My proposal is to get Aiglon students to actively
invest in their education while they are there, not just
when they mature to the age when they understand
long-term consequences, so they may appreciate the
immediate worth of their education and still continue to
reap its benefits throughout their lives. Elaine De
Martin-Webster edemartin@aol.com
Morning Meditations Were Important: It was not the
structure or procedure of Morning Meditation that I
respect: It was the effort to go beyond academics and
“the transfer for culture” to the next generation. I
respect JC’s awareness of the teenager’s limited
capacity to absorb new information that he’s initially not
interested in. Morning Meditation was one way to
sneak up on the teenager and surprise him. Steve
Conger 1973-76, applicant to the John Corlette
Society.
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3: Some Meditations
The Aiglon Meditation
I have many times been asked for an explanation of the
Aiglon Meditation, why we have them and how we
conduct them, both by those called to lead them, and by
others interested in the idea. The following, therefore,
is a brief explanation which I hope may be helpful to
those interested.

The Meditation takes the place of morning prayers or

morning assembly in other schools. It has been
practised at Aiglon since the school's foundation in
1949. I regard it as the centre of the life of the school,
and the point from which its whole character and sense
of purpose stems. Members of the staff are therefore
required to attend at least twice a week, and many
attend every day if they can. All the boys and girls,
regardless of creed, are required to attend.

At the beginning of each scholastic year I give an

explanation of the nature and purpose of the Meditation
and go through the 'drill' of physical and mental
relaxation and of placing the mind in an attitude of
quietness and contemplation. There are, of course,
days when the Meditation 'takes' better than other days,
and periods when individuals are more susceptible to its
influence than others, but this is what one would expect.

Leaders of the Meditation should be chosen with care

as not everyone can do it successfully. A suitable senior
student can occasionally be invited to take a Meditation.

In the notes which follow, I hope you will not think that I
consider that I myself come up to the standards I here
lay down. I am only too aware of my own shortcomings
in this as in other things, but one can only make
The Writings of John Corlette 19

progress if one has clearly fixed in one's mind the goal

at which one is aiming.

Notes for those taking Meditations

Purpose: To bring boys and girls into direct contact with
spiritual influences so that they may the better know
and understand God.

Form: The Hall door is shut at 8.03 and boys and girls
take their places; 8.05 the person taking Meditation
walks up to the platform, which is the signal for silence.
Staff should take their places by 5 minutes to 8.

1st Silence: After taking his place on the platform, the

leader should hold a silence for a minimum of 1 minute
up to about 3 minutes, 1 and a half minutes being a fair
average. He should in any case not speak until absolute
stillness has supervened and been held for long enough
to be 'felt'.

Talk: The purpose of the talk is to drop one, single

pregnant idea into the silence which precedes and
follows it. It should not occupy more than at the outside
10 minutes, including silence, and can be no less than
one minute. The idea can be a quite simple one. The
leader may stand for the talk.

Alternative to talk: Once a week, on Saturday, a

'Musical Meditation' is held. The talk is then replaced
by a brief but significant phrase followed by a suitable
piece of music lasting not less than 6 minutes and not
more than 10 minutes. The music should be followed by
a second silence as usual. Finally as the leader
prepares to leave the platform he will announce the title
of the music and the composer.

2nd Silence: This should be held for a minimum of 2

minutes up to about 5 minutes. The longer period
should be aimed at. After a brief period of silence the
20
JohnCorlette.com
assembly may appear restless. If the silence is
persisted in, this period will usually be passed through,
and a much deeper and more vital silence achieved the
other side of it. The leader may sit for the silence.

The Silence. The central and most important part of the

exercise is the silence. For most people only when the
mind and body are stilled can the voice of God be
heard, or, to put it differently, can we pick up the direct
signals concerning the truth about everything which are
constantly being sent out but to which we are normally
insensitive. This is what meditation is, laying ourselves
open to receive the truth about something, direct from
the source and origin of all truth. Hence, the first place
taken by the silence.

The Talk. The purpose of the talk is to indicate to the

assembly a subject for meditation, very briefly, very
simply, in the fewest possible words. It is not a lecture. It
is extremely difficult to do well. To boil it down to one
idea 5 minutes in length may take 2 hours of
preparation and hard thought, whereas a 15 minute talk
or a talk of a discursive nature can be done with little or
no preparation and fails completely of its purpose. It is
better to have no talk at all than one which is too long or
too discursive. The silence alone, without any talk,
would be much more creative, provided, of course, that
the leader is willing to listen, but they are not willing to
be bored and (as we all know) their powers of
concentration are limited. Thus talks that are over-long
or over-complex defeat the purpose. It should also be
remembered that they are required to listen every
morning.

Suggestions: Stand or sit straight in a relaxed, easy

and natural attitude. Do not bend down in an attitude of
prayer or homage. The attitude should be one of quiet
thoughtfulness, contemplation, meditation, and a
recollection of the presence of God or the power of truth
The Writings of John Corlette 21

in the room. Try and project this attitude into the room.

Delivery. Most people, even those accustomed to

speaking in public, do so very badly, and other people
are usually reluctant to point out their faults, which are
often very simple and easily corrected. The following
faults are very common and very easily put right:

1 Speaking too softly: this puts a strain on the audience.

They miss certain key words and give up.

2 Speaking too loudly or harshly: this is irritating and

inaesthetic.

3 Speaking the stressed syllables loudly and the

unstressed syllables softly so that the words are difficult
to identify. Result, audience strain.

4 Monotony. The tone and pitch of the voice varying

within only very narrow limits, or repeating the same
sequence of rise and fall, so that such modulations of
the voice as. there may be lose any significance. The
voice should be used as a musical instrument and the
speed, tonality, emphasis and phrasing very carefully
studied so as to enhance the meaning of the words or
bring out the significance of the passage.

5 Diction. This is frequently appalling, the words being

slurred, blurred, or swallowed. Each syllable must be
slowly and independently articulated regardless of
whether it is stressed or not. You can then be heard
without strain at the back of the room even when
speaking comparatively softly. This allows much more
room for dynamic variation.

6 Speaking is an art, and should be treated with all the

care and thought an art demands.

To sum up, remember that the purpose of the morning

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JohnCorlette.com
assembly is to develop the spiritual life of those taking
part, that the means employed is silent contemplation or
meditation, and that the talk is to be regarded simply as
an aid to this by providing the mind with a creative idea
to work on as a start. The talk should therefore be short
and designed to present only one idea to the mind for
contemplation. It should be expressed with as much
lucidity, simplicity and artistry as the leader can
summon

Since the silence is the central part of the exercise, the

art of producing and holding a creative silence should
be studied. J. Corlette From The Aiglon Meditation:
An Anthology (1989)

Our Lives Are What We Make of Them

Within a few years all you people will be leaving school
and setting out on a new chapter in your lives, and it is
not going to be as different as you think.

However, this is not what I want to talk to you about this

morning. What I want to draw your attention to is the
fact that an awful lot of so-called grown-ups, many of
whom are really only children with grown-up bodies: an
awful lot of these grown-ups spend an awful lot of time
complaining about their own lives, how uninteresting
their lives are, how they never meet any interesting
people, how dull their jobs are, how small the pay is,
how silly their wives are, how idiotic their children, how
unreliable their cars, how tasteless their food.

Well, all this may be true, and a lot more, but if they are
complaining to other people, and invariably they do,
they are complaining to the wrong person. They should
be complaining to themselves, for they are themselves
to blame.
The Writings of John Corlette 23

Our lives are what we make of them, and if they are dull
and uninteresting, frustrated, colourless and
unsatisfying, it is because we make them so.

Our lives are what we make of them, and it is no good

blaming those mysterious people 'they' at whose door
we like to lay so many of our misfortunes. It is no good
blaming God, who is only too ready to help us to put our
lives in order and to see us enjoying them if we will let
Him. As Shakespeare says in Julius Caesar, 'the fault,
dear Brutus, is not in our stars, but in ourselves, that we
are underlings.'

What then must we do to lead full and fruitful lives about

which we will not wish to complain?

The first thing (and this is the first step in being really
grown-up) is to understand that our lives are what we
make them, and the credit for a good life is ours, just as
the blame for a bad one is ours also.

The second thing is to know ourselves. We are not all

the same, we are all different. We have not all got it in
us to be leaders, nor should we have. Most of us will be
followers of one sort or another, and to be a good
follower takes just as

much character and courage as to be a leader. We

have not all got the kind of mind that makes a scientist,
the sensitivity which makes an artist, or the co-
ordination and quick reactions \\-hich make a
sportsman. But there is no one who has not got
qualities, gifts and talents of one sort or another, and we
must find out and know what our own talents are.

If the second thing we must do if we are to lead full and

fruitful lives is to know ourselves, the third thing we
must do is be ourselves.
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It is astonishing how few people have the courage and
self-confidence really to be themselves. Yet, unless they
are, they can never have full, fruitful and happy lives; for
a full, fruitful and happy life is a life of self-fulfillment, a
life in which the qualities, gifts and talents we possess
and which are our own, are developed and used by us
to the full. So many people spend most of their time and
energy trying to be somebody else, trying to keep up
with the] Joneses. Never mind about the Joneses, they
are somebody else. You can never be like them. Do not
try. Be yourself, and you will be a much better person
than you will ever be by trying to be like someone else.
Know yourself, and, with God's help, fulfill the nature of
your own being; be yourself.

Our lives are what we make of them.

The Black Sheep

Every now and then we have a boy at Aiglon who gets

into pretty serious trouble. It may be stealing, it may be
smoking, it may be breaking into a chalet or damaging
property, it may be persistent bad work or a persistent
refusal to co-operate with the school. In such cases, I
have to decide whether to send the boy home or keep
him and give him another chance. Such a decision is
not easy to make. What does it depend on?

Well, first and foremost, it depends on one's attitude

towards people who do these kinds of things.

Are they to be regarded as worthless, no-good people

who deserve no consideration and should be removed
without more ado, or should we consider them as
unfortunate people who are the victims of anti-social
habits which they have failed to control and who are
deserving of our compassion and of our support?
The Writings of John Corlette 25

If you take the first view, there is no problem. You just

shoot them out and say good riddance to bad rubbish.
But, if you take the second view, as I do, and want to try
and help them over their problem, and put them back on
their feet, then you immediately have a whole lot of
other questions you have to answer.

First of all, is it possible? You don't know, of course, but

you want to try. Secondly, if you keep the boy, what
effect will this have on the rest of the school? Will the
other boys understand? Will some of them be tempted
to follow the bad example of the boy you are trying to
help? If you keep such a boy, what will the parents of
the other boys think, what will the general public think?
Will the reputation of the school suffer? How far are you
justified in running any of these risks?

If you decide to take these risks, how are you going to

set about helping the boy master his problem or escape
from his slavery to a bad habit? Should you punish him?
If so, how? Should he have psychiatric treatment?
Should a master or another boy take him in hand and
give him moral support? The answers to these
questions will be different with each individual boy and
will vary according to the prevailing circumstances. And,
having embarked on such a rescue operation, at what
point do you admit that you have failed, or alternatively
at what point do you recognise that the damage being
done to other boys or to the school no longer justifies
you in continuing? If you decide this, the boy has to go
anyway.

But, if the boy who has been in trouble begins to keep

out of it; if the boy who was doing badly begins to do
well; then all the trouble you have taken and the risks
you have run will seem worthwhile.

This sort of thing is going on all the time to a greater or

lesser degree and I suppose at one time or another we
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JohnCorlette.com
have all of us been in this sort of position. And when we
have been in trouble, how bitter and discouraging it was
to be rejected out of hand by some people, and how
grateful we were for the sympathy, encouragement and
support of those who tried to help us.

So, when you see anyone in trouble, think of this and

think, "Is there anything which I can do to help him to
straighten himself out?" Very often the most valuable
thing which you can offer will be your friendship.

Meanwhile, you will not always know what other people

are doing to help and it will not always be possible to tell
you. So, try and understand.

We cannot always succeed in being of service to other

people, for in the end each man has to work out his own
salvation, but we can and must always try.

The Price of Folly

Not so long ago, I visited Davidson College in North

Carolina, a very pleasant small college with a good
reputation. When I had had my lunch, it was such a
lovely afternoon that I decided not to take the big, three-
lane Interstate highway back to South Carolina where I
was staying, but to make my way to Spartanburg along
the ordinary country roads which pass through the
villages and farms, and from which one can get the feel
of the countryside in a way which is impossible from the
big highways.

The country was so beautiful with its brick-red earth and

the trees silhouetted against the blue sky, and the sun
was so warm, that I decided to stop and enjoy the
peace of it for a while. I accordingly stopped the car well
off the road, because you are not allowed to park your
car on the highway anywhere in America, and walked
quite a long way across a field until I came to some
The Writings of John Corlette 27

trees and bushes beside a stream. There I sat down on

a grassy bank in the sun and listened to the silence,
which was broken only by the barking of some dogs on
a distant farm. After a while, I heard some rustling in the
bushes nearby and quietly turned to look. It was the
birds who had gone to cover when they heard me
coming, beginning to move out again. First came the
little chickadees, with their white fantails and their
chirrupy chatter, chasing one another from branch to
branch. Next came the big blue jays with their
spectacular brilliant blue plumage and, finally, to my
delight, a cardinal, quite a big bird, which had the most
gorgeous deep red plumage all over.

And then, suddenly, I remembered what was happening

to the birds - that they are being poisoned all over the
civilised world by us, by man. They are being poisoned
by the poison sprays which we use on the crops to
destroy the pests. But, in poisoning the crops, we
poison the birds who feed on the crops, but who also
feed on the pests which attack the crops, and so help to
keep the pests down. And as the birds die, the pests
that they would help to control, multiply and get worse.
The balance of nature, which is very delicate, has been
upset.

Not only that, but the cattle absorb the same poisons
which have been sprayed on the crops whether as pest
controls or weed killer, in their feed. And we eat their
meat and feed on the crops and absorb the same
poisons into our bodies. It does not kill us quickly as it
does the birds because we are bigger and more
resistant, but it undermines our health and is the cause
of a great deal of disease and suffering. Moreover,
these poisons are accumulative in their effect. It is
estimated that we have all now accumulated in our
bodies an appreciable quantity of DDT, one of the most
deadly and dangerous of these poisons. This
accumulation is going to increase steadily, with
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JohnCorlette.com
incalculable consequences for the future of the human
race, unless something is done to stop it. The same is
true of the hundreds of different chemicals which are
put into our food and into the soil which grows it and
whose cumulative effects upon the human organism no
one yet knows.

What are we doing? What are we playing with? We are

playing with life and death. We are interfering with the
very roots of our livelihood without knowing what we are
doing, without knowing what the consequences will be.

God knew what he was doing when he created the

world and everything that is in it. Everything created by
God has a purpose and our business is to find out what
that purpose is and to co-operate with it. If we run
counter to God's purpose, if we go against his intentions
(as we are doing not only in the realm of nature as I
have described, but in the realm of the mind and the
spirit as well): if we go against God's purpose, we shall
lay up for ourselves nothing but pain and suffering in
body and mind and spirit. We may not pay at once, but
do not be deceived: sooner or later we shall pay.

Fear

This morning I want your minds to dwell upon the

subject of Fear - the emotion or feeling of being afraid of
someone, of something, of some idea, of being afraid of
loss, of criticism, or of something which you believe to
be a threat or menace to you or to something which you
value.

Fear is the most destructive of all the emotions, and

most of the other emotions which destroy the soul, such
as jealousy, hatred and avarice, spring from fear.

Fear destroys happiness. Fear destroys peace of mind.

The Writings of John Corlette 29

Fear eats into the heart and mind and spirit, and
gradually warps and twists and finally destroys it. Fear
is the enemy of life.

How can we overcome fear? We can find the answer,

as we can find the answer to all our problems if we will,
in the teaching of Jesus Christ.

Jesus said, "Perfect love casteth out fear." What did he

mean? Fear is rejection. When we are afraid of
something we reject it, we try to run away from it,
whether it is a person, a thing, a duty to be performed,
or an idea. Fear is an absence of faith. We have no faith
in the thing of which we are afraid.

You can easily see this if you consider, as an example,

the fear of failure. For fear of failure is really a rejection
of the idea of success, it is an absence of faith in
success, an absence of faith in yourself and in your
ability and will to succeed. If you have faith or
confidence in success you cannot fear failure. Faith and
fear are opposites. Faith brings life; fear, death, and
faith and love are the same thing, for you cannot love a
person or thing or idea unless you have faith in it. And if
you have faith in it and love it you will not fear it.
"Perfect love casteth out fear."

Why is this? How is this? Whilst your fear rejects things,

pushes them away from you, love does the opposite.
Love embraces, draws things to you. What then must
you do, when you are afraid, to overcome your fear?
Instead of rejecting, running away from the thing which
you fear, you must, by means of an act of faith, go out
to meet it, to embrace it, to draw it to you in confidence
and affection, in other words you must love it. And if you
do this you can see that fear will already have
disappeared. Fear cannot live where love is, because
you cannot reject and run away from something whilst
you are embracing and drawing it to you. "Perfect love
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JohnCorlette.com
casteth out fear."

And do not imagine that you can only feel the emotion
of love towards people. You can, and must, love
everything that is. Not only must you love everybody,
but you must love every thing you see, and touch, and
know. If you do this, not only will fear disappear from
your life, but both you, and the people and things you
love will be transformed. For love is life, where fear is
death. And "perfect love casteth out fear."

4: Other Writings
Selections from the Rule Book
We present parts of the Rule Book that might be linked
to general principles in JC's system of education.
Rules and Ranks
“God is My Strength”
The following are certain specific rules which govern the
community and you are expected to obey them.
If you observe these, it does not mean you can do
anything else you like. You are expected to behave with
common sense and decency and to observe the
customs of the community, even if they are not written
down.
Guide to Conduct
1. Consider the comfort and convenience of other
people. This is the hallmark of courtesy and
good manners.
2. Don't make unnecessary or exaggerated noise.
3. Don't draw attention to yourselves. Never be
loud or vulgar.
4. Show restraint in your dress.
The Writings of John Corlette 31

5. See that your clothes are neat and clean and

appropriate to the occasion.
6. Don't loiter or lounge about or look sloppy.
7. Always make way for others and defer to older
than yourself.
8. Notice if anyone else is in difficulties and if you
think you can be of service, offer quietly to help.
9. Show respect to everyone you meet, regardless
of their social position, nationality, color or
religion.

5: More about JC
Memories of John Corlette
By Norman Perryman (Head of Art, 1966-73)

In 1972 I proposed that he sit for a portrait and he

agreed. It was a fascinating challenge to paint this
amazingly complex personality. I think he felt flattered
and he may have enjoyed the process more than I did,
as I wrestled with form and expression. He believed I
was an “old soul”, so we had some great conversations
on a similar wavelength. JC had a handsome tan when
he was in good health, but I saw his personality as
olive-green. I observed two distinct halves in his face:
on his right side the calm gaze of a philosopher, mystic,
visionary. On his left side a variety of conflicting
expressions, the clever schemer/architect, a bit of a
dandy, the sensual upper lip that would lift on one side
as he formulated an esoteric concept, the sense of
humour with the wrinkles around those pale greenish-
grey eyes, large ears and an extraordinarily thin neck
and narrow shoulders. Try laying your hand over one
half of the face, then the other. These are two different
men (aren’t we all?). More can be found online
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JohnCorlette.com
6: What’s Next?
Invitation to join the JC Society

Now it’s your turn. Read the speech again and take time to
do the exercise (devised by David Rhodes). How relevant is
JC’s philosophy of education today? What might be done to
bring some of the elements “up to date” with recent research?
For students and teachers who worked at JC’s school in the
1960s and 1970s: What worked? What didn’t work?

JCS aims to record the memories of people who knew John

Corlette. The purpose is to capture the spirit of his vision
(because JC did not write widely about his methods) and
share the materials with everyone on the planet. Please send
your comments to JohnCorlette@gmail.com.

An expanded version of this document was prepared for

distribution on scribd.com: Full-page (8.5 x 11); small-book
format (trimming to roughly 6x9); booklet (5.5 x 8.5, saved in
a folio so that when it is photocopied, it can be stapled
through the center of the booklet). If you find typographical
errors, please report them to johncorlette@gmail.com.

With special thanks to Joyce Lowe, Christopher Reynolds

and the many others who helped JC create a special
community of learning.

Future projects: If you knew JC, please write about what

you remember asking JC and a summary of what he said to
you. We want to compile a book of “Conversations With JC.”
If you don't have time to write the memory, feel free to call us
so we can make a quick transcription of your thoughts.
+1 954 646 8246 The JC Society

Please support the Aiglon network of alumni by looking for

their products and services on MyAiglon.com and other sites,
such as the Ning network dominic@gstaadimmobilien.com

Printing and distribution of this document were sponsored by

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and CampoBelloDoro.com.