Frank and Simon Fisher's Relationship

Frank Brennan and Simon Fisher’s relationship joined intellectual companionship to an unequal spiritual partnership. Simon later recalled a summer together at the Ølene camp as a good time, marked by remarkable conversations despite a difference of opinion. Frank, meanwhile, was trying to gather diverse spiritual and alternative practices into a philosophy of his own; Simon was cast as the follower who accompanied and affirmed that search. Their shared interests ranged from sun cults and religion to the prehistoric remains at Rispebjerg, while their differing positions kept the relationship from being presented as simple agreement.

A summer at Ølene

Simon told Carl Mørck that he had lived at the Ølene camp for the whole summer and remembered the period fondly. He and Frank had disagreed, he said, but their conversations had been “really fantastic.” The recollection gives the relationship a human texture beyond its later description in spiritual terms: they could argue and still value the exchange. Simon confirmed that they discussed sun cults and religion, among much else, establishing shared inquiry—not unquestioning consensus—as one of their bonds.

The camp also had a wider spiritual structure. People living there were described as belonging to Frank’s spiritual family, in one way or another, as disciples. An Aura-Soma therapist who had worked with Frank to strengthen his aura was among those connected to that circle; on one occasion, another disciple accompanied him. Simon’s place beside Frank therefore belonged to a group setting as well as to their individual friendship. The account identifies him more specifically as a companion in Frank’s developing project, not simply as one of the many people Frank consulted.

Frank’s project and Simon’s role

Frank contacted alternative therapists because he wanted to learn their methods and secrets. His aim, as it was recounted to Carl, was to gather useful knowledge and combine it, seeking a common denominator across healing, religion, and ancient sciences. The fields named included alchemy, astrology, channeling, electromagnetic therapy, and clairvoyance. The ambition was expansive, and its scope helps explain why Frank’s conversations with Simon could move among religion, archaeological evidence, and other subjects without being confined to one discipline.

Simon was described as the man Frank had with him and as a “witness of truth,” Frank’s own term for his role. The therapist’s account suggested that Frank and Simon both believed Frank had established himself in his spiritual undertaking. Their positions were nevertheless unequal: Frank was framed as a messiah, Simon as a follower. The therapist and others laughed at the symbolism of Simon Fisher’s name in that pairing. The laughter marks the gap between Frank’s grand spiritual self-conception and the name-based joke, without erasing the seriousness with which the two men apparently understood their roles.

Shared archaeology and different emphases

Their association was not limited to the camp’s spiritual conversations. Simon said that both he and Frank took part in the excavations at Rispebjerg. Frank felt a particular attachment to the place because of its sun offerings and the extensive evidence of cultures that had existed there thousands of years earlier. Simon’s recollection also included an illicit detail: Frank stole one of the excavated sunstones. He said they discussed that fact only under their breath, making the object a point where archaeological work, Frank’s fascination with ancient solar practice, and secrecy converged.

Simon’s account does not give him the same special attachment to the site that it gives Frank. Instead, it places him beside Frank as a participant and conversational partner, able to recount both the shared excavations and Frank’s particular response to them. That distinction matters to the relationship: the two men occupied overlapping worlds, but the evidence centers Frank’s consuming interest and Simon’s role as witness to it.

Frank’s interest also had an educational strand. Simon believed it was something Frank had always occupied himself with, and added that Frank had taken a couple of Open University courses the previous year while working in Copenhagen. Frank had told him that one course involved a visiting professor from the theology faculty in Copenhagen and concerned what was described as an epochal account of the origins of archaeoastronomy and religion. Simon could not supply the lecturer’s name, but he remembered the subject as the significance of the zodiac to prehistoric peoples. His recollection presents him as a recipient of Frank’s reports as well as a companion in direct discussion: Frank’s investigations continued beyond the camp and fed back into their shared conversations.

The relationship’s later trace

A small, practical consequence of the association appeared in Simon’s interest in gardening. An Aura-Soma therapist remembered that he had taken a keen interest in her medicinal-plant garden and said he wanted one like it. Simon later got a garden center in Holbæk, in an area called Tempelkrogen. The sequence links Frank’s network of alternative practitioners to Simon’s later pursuit, although the account does not establish that Frank directed or arranged the venture. It shows instead how a conversation and an observed garden could leave a concrete trace in the life of someone who had stood close to Frank’s project.

Taken together, the recollections depict a relationship made of summer fellowship, disagreement, study, and unequal spiritual roles. Simon could remember the warmth of their conversations and the particulars of the excavations, while other witnesses placed him in the disciple circle as Frank’s follower and “witness of truth.” The contrast is central: Frank sought to assemble an encompassing philosophy and gathered people around that search; Simon shared the discussions, accompanied him in some of his pursuits, and carried parts of that world into his own later interest in gardening.