welcome to my on-line home!

i’m a druid, trained with the Order of Bards Ovates and Druids. i’m very telepathic and i have second sight. this was very alienating about twenty years ago when everyone thought that if you heard voices and saw beings that no one else could see you must be declared insane, locked up, and drugged with near lethal drugs until you no longer could.

i became a druid as a result of being told by one of the more helpful, kindly voices (spirit guide) that i should get into an organisation that actively encourages and helps telepathic communion with the beings of the invisible realms. i chose the Rosicrucians first off because i’d heard of them, and knew that they were well-respected. i’m still a member, though in recess.

it was through their book-lists and advertising that i came to OBOD. i edited its southern hemisphere newsletter serpentstar for a few years – one of the best things about the druid way and about pagans generally is that many truly believe in fairies, elves, spirit guides, gods, tree spirits, plant spirits and the elementals – all the beings that inhabit the realms just beyond human awareness, whose voices i’ve have chattering in my head and vying for my attention for most of my life. my guide was right. both organisations brought about helpful transformations – and i believe any of the established pagan and esoteric paths would have done the same – and placed me among fey-friendly people.

they helped me to redefine my inherited ‘family madness’ as hereditary seership – a great gift to share with the world. my mother kept telling me ‘it skips a generation’. my clairvoyant grandmother, a gifted healer, spent time in a mental hospital for her visions and voices and a cousin of mine was ‘cured’ of them by ‘psychiatric’ treatment consisting mostly of zombifying drugs.

others of my generation have varying levels of psychic ability too. our poor planet is getting wiser and is much kinder now to legitimate seers and psychics. in this blog, in future posts, i intend to tell you all about the fairies and gnomes and elves and brownies that come thronging to my garden as they throng to any garden where they’re made welcome, and i’ll tell you how to keep them happy and healthy – and what happens when you don’t.

i’ll also talk about the ghosts, guides, angels and other beings, that use our nexuses and pavillions. there’ll also be blogs about the fauns, satyrs, devils and daemons, gods and devas that live and work around and among us too. comments are welcome, especially from other seers – it’s so helpful to compare notes.

Posted in animism, articles, magic, natural philosophy, ovate, ovate stream of consciousness, the fairy dimensions | Tagged , , , , , , , , , , | 4 Comments

my fairy book

fairies of the wild wild moon

green fairy

slightly self-radiant aerial being

NB this is not a children’s book. some passages dealing with fairy sexual evolution may be unsuitable for young children.

i went into a deep retreat for several years during the planetary alignment of the 1980s after i began to have psychic experiences which included among many others, visions and conversations with the tiny winged human-like fairies that we often associate with flowers, herbs and wild places.  my drawings are based on close conscious collaboration with a true fairy, and show reasonably well what i encountered. the book too was written several years after the events while i was still somewhat bewildered and is probably one of the most accurate, truthful, substantial accounts of this kind of fairy encounter in existence. some people who have read it have rhapsodised. others have responded with a loud, resounding silence …

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not so alien: space visitors making comfortable contact

about one person in every hundred hears voices. sometimes these are associated with visions. usually these are mere disturbances, but sometimes they become significant and meaningful, and when that happens, all sorts of spirit guides and helpers are there to help you on your way. if all goes well, you’re a seer, and as such, very useful to beings such as fairies and ghosts who wish to be known, and especially to the space people, who come in ufos to help us in our evolution as a planet with an intergalactic future.

when you attract their attention, you are subtly assessed for the qualities they need you to have for the work they will do with you. and if you are able and willing to attune, they become kindly teachers, skilled doctors, and affectionate friends.

this isn’t what happens for most ‘abductees’ – most are trapped in their own neurotic paranoid fear and the gentlest approach of the space people throws them into nightmarish dream-states of their own imagining. this has given the space people a bad press – yet they must continue their search and make friendly contact. for me it took many years, although I was never afraid, and was acutely aware of the action of my own neurotic dread, throwing up screens of reverie to block high-strangeness until I could bear it easily.

there are many reasons why it was easier for me than for most others. I had spent long years in ‘primal’ therapy clearing my soul of the snarls and wrangles resulting from a traumatic childhood, and had practiced transcendental meditation, lived for a year in a pyramid, practiced austerities in a wilderness and was already in telepathic communion with the aborigine ghosts and spirits of the land. they had helped me to open my mind to the kind of telepathy their people had always enjoyed, and that had awakened my inherited fairy shamanism, and the fairies (winged diminutives) had further bridged the telepathy gap between myself and the space people.

but when I reached them, or they reached me, it was they more than anyone who, using tools and technology all their own, expanded my mind to permit the telepathic exchanges and views and clairaudient hearing that they so need to establish useful communication with us here on earth.

understandably their first need was to explain to me the reason for the horrifying accounts given by most of the highly publicized abductees.
diag 1

the diagram explains.
• zone a is astral perception.
• zone b is responding and interpreting.
• zone c is everyday consciousness
we all have a complete set of astral senses but few people have the neurology to connect their astral awareness to our ordinary consciousness. it’s a bridge that, given the neuroplasticity of the brain, can easily be achieved, though it takes commitment and sustained enthusiasm for the work. the space people know how to actually coax our neurology to connect our astral with our ordinary vision. this floods the mind with sensations and perceptions that can be frightening if the person it’s happening to panics, goes into denial, and hallucinates horrors. they told me a lot more about the way the mind does this, tapping into paranoia (peripheral knowing) as well as paranoid delusion (being wrong about peripheral sensations) to block the scary input with manageable though terrifying psycho-dramas generated from the person’s own subconscious mind.

so don’t believe the horror stories. the space people are quite simply quite nice people. they’d do anything to allay our fears. they want to turn fig 1 into this:
diag 2

I first became aware that they were in my life during the 1980s, when there was an alignment of the planets associated with a blossoming of consciousness on our planet. it was also easy for the space ships to reach us from outside the galaxy. they were listening to me as I considered what I thought were the odds that the ‘accident’ of life on earth would ever occur on another planet, that if it did it would repeat the patterns and forms of life on earth, and that if it did, it would ever be abundant enough for individual planets to find each other. I was chatting away to myself and my human astral companions about the impossibility of it happening to me when I became aware that it was happening and that they, both space-people and human-like astrals were steering my trains of thought towards real conversation with them. they explained that no planet is a species of one. just as the only dog on the farm might wonder if there were any other dogs in the world, so we are unaware of the multitudes of extradimensional and extraterrestrial human-like beings all over the universe, many of them waiting for responses from us to their overtures of goodwill.

it took only a few days of constant contact with them, during which I did not sleep at all but only rested my mind in quietness for a few moments at a time, for me to receive from them a massive communication that took me years to download to my conscious mind. I understood it in its entirely when I received it, but as it went through the processes of my psyche, I lost most of it, remembering only fast fading fragments, as one sometimes forgets a dream after awakening. it surfaced again slowly and reformed itself over the next several years, only retrieved after many careful processes of mind and soul in which I was carefully guided to check the veracity of every detail I seemed to recall, the relevance, accuracy, context and sense, and I can only say that I truly believe that the account I now have of them is fairly accurate in many cases, and anyway, nearer to the reality than anything I’ve yet seen written.

they talked to me about their planet, the moon and our planet, as if they were people. gaia was welcoming her space friends with mixed joy and fear, as demonstrated by the mixed emotions of the human response to their ufos. I called the planet ampusta, a name which sticks in my mind, but I don’t know if it is their word or mine. they use words freely, and I think it is natural to them to do so. gaia knows and loves ampusta. they compared their relationship with earth to Miss Taylor’s relationship to Emma woodhouse in Jane Austin’s novel Emma. Miss Taylor was the vivacious Emma’s governess, plain but kind and wise in her way, and Emma was fond of her, though glad to be independent. they told the story wittily and affectionately, and helped me to construct a number of paper planets to demonstrate the dynamic.

they spoke of an ancient quarrel. they had been shocked to find gaians ‘abusing’ the sacred gift of music, spontaneously singing and chanting for fun and even playing flutes just for the sheer joy of it. they were shocked because to them music is powerful magic meant for therapeutic purposes and major magic humans aren’t yet ready for. they tried to forbid our ancient ancestors but certain ascended masters intervened and persuaded them to learn from their pupil planet instead. this they explained was why, when I first met them, I kept singing ‘doh, a deer, a female deer,’ without knowing why it was so stuck in my mind. it seems something in me was teasing them! they can enjoy our music now and eagerly learn our songs – from their contactees, and by watching our television and internet.

when I asked where they were located they referred me to the Beatle’s ‘glass onion’. they said their planet was small, multi-dimensional and far less colourful than ours, and had a well-developed astral plane, but no life remaining on its material plane. ours has seven planes including an astral one which they can colonise and be comfortable on. their planet’s planes more nearly match some of the four invisible planes of the moon, so they have a great affinity with the flying fairies and often appear as diminutives, among groups of trouping ‘little people’ who accompany them with great pride. they’re less frightening that way, even relaxed and friendly, and I’ve held a clear vision of them for several minutes one evening, with the full moon flooding down and the summer stars blazing away overhead.

in an article this short there’s no way I can touch on everything they’ve told me. perhaps the most important things they said were reassuring. they talked about being ‘alien’, teasing me for being unaware that my beloved pet dog was less ‘human’ than they are. so there was no reason to be making such a fuss. it’s not such a scary bridge to cross. and of course, they helped me to understand them as emotional, kindly, moral beings, friendly to our planet, sorry for our fear, and very excited to be with us.

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my home my habitat

i’m a descendant of dispossessed irish and cockney low-life, gypsies and english jews, powerless people, many of them brought to australia in chains, others working their passage to the new colonies, fleeing famine or insupportable tyranny in their own stolen countries.


i was born in 1951, a baby-boomer born protesting: war, human rights abuses, ecological destruction and unethical politics – and the list goes on.

a misfit from the start, i had inherited a ‘family madness’ or ‘fairy shamanism’ (quite common among the english) and flummoxing badly after quitting the family home, i dropped out of a prestigious university where i had been studying ancient and modern languages and ended up an out-patient at a mental hospital, having the first of a succession of ‘nervous breakdowns’, which i did not know until much later were the result of major paradigm shifts required to configure my mind and perceptions for the ‘shamanism’ about to unfold.

i could have accepted the diagnosis of madness and been stultified by treatment as an in-patient, but for a year spent interstate doing primal therapy, an emotional release therapy that incidentally cleared the way for my first telepathic and clairvoyant perceptions.

i was 29 when, fresh from the mountains of the dorrigo plateau i felt the call. i was on the brink of buying land at a place called dundurrabin, when suddenly i was swept up in a strong wave of magic, in which i ‘saw’ the mallee of my birthplace and knew it was conscious and womanly and knew it was calling me home.

so i came back to adelaide, sold my little house in norwood, and bought an 80 acre mallee scrub block which was being sold off for bikers and stock car thrashers to trash, and with all possible reverence for the land, four of us pitched tents (though two left, the girl pregnant, soon after) and offered the best respect we had to the true custodians of this land, the aborigine ghosts and spirits whom we were actually beginning to see. we asked for their pardon and permission to live on the land. one acre for us, 79 for them. we couldn’t hear their replies back then, but what follows suggests that they liked us.

it’s not just us two, or shamans, or psychics that can see them – the land gets into you and makes you see. ordinary locals, yes, even bikers, self-suffers and wood-cutters etc, report easily seeing ghosts in a sustained way, seeing into their world where they live and work as we do in ours. we were seeing just these ghosts at first, most but not all aborigines – people who had died and remained in the land at a different vibrational level. it’s easy to get on to each others’ wave-length. their reality is as solid as ours.

and then as they responded we were seeing and were sometimes ‘transfigured’ by shining, beautiful angelic aborigine people, and also the much bigger spirit people with their dark, rich, beautiful, gentle radiance, like crows. as a tree person, i was right into the trees and found their tree spirits and fairies easily.

later i was shown the tiny tuckonies, (i got the name from a whitefella book, so it’s my guess whether i’m using it right or not – i’d love to be put right if i’m wrong.) they are highly intelligent, as well as very dignified spirit guides.

as my psychic ability increased, the tree spirits and some of the young women ghosts showed me flowers and leaves and berries to eat to increase the resonance between my reality and theirs so that we could see each other better.

they also made me aware of my western grey kangaroo dreaming (arinnya, they told me), and helped me to receive her communications to me. nelly stopped eating the bush tucker and so got off that wavelength for a while. i was drawn in deeper and deeper till i was hearing their voices, speaking to me in pidgin, and one night a part-aborigine man who was teaching me his sort of magic appeared in my caravan as solid as flesh and blood. in full moonlight, we stared at each other with great joy – it is indescribable the relationship between sorcerer and apprentice – and he said, to break the spell, ‘you can kiss me!’ and i did, and he was as solid as i was. then he vanished. he was a plain looking man, like a stockman, about fifty years old or so.

for many years, i have lived here, sometimes alone, or nearly so, and kept my little cottage farmlet and my only companions were the wild creatures and farm animals and the voices and visions and spirits and ghosts of the land. i turned ‘a bit blacker’, and found myself talking in their soft way. i have seen the star women coming down from the stars, stepping so easily – and they have known me and my whitefella ways through and through at a glance, given power to my wands of native wood and wonderful insights about the time-space continuua to me. the land is calling, the and the spirit animals are bursting with communications to share with us all, white or black, green, blue, purple with pink spots, striped, spangled or brindled black and yellow, the biome couldn’t care less.  i don’t know what will happen from here on, but i believe it’s going to be good: good magic, good culture, good politics, from the personal to the political.

i support aboriginal land rights to the hilt. i think that planting the queen of england’s flag in the dirt was not a legal acquisition of this land. all crown lands and other unoccupied lands should be immediately returned to the custodianships of tribes who once resided there.

i strongly support the rights of aborigine people to teach their own traditions to their own children in their own languages, as they choose, with english as an option on their terms, not  those of the obscenely rich and deeply corrupt queen of england.

i don’t own the land, i own the title, the certificate of entitlement.  i have purchased certain quite limited legal rights to this neat trapezium of land once marked out with pegs no longer visible. i acknowledge those rights and responsibilities, but relinquish all claim to own the land itself, which no one can own as it is our mother’s body, and i live here as simply as possible, with permission.

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and then the scintillating starbeams spun

off aeons-distant suns a-glitter with

celestial nwyfre drawn from shimm’ring shores

of planets far away. wave upon wave,

oh, one continuous wave of flying radiance

crashing, quantum waves forever breaking,

myriad on a starlit gaian shore.

gaia consecrates this starry light

and in her awestruck goblet keeps it pure

within the limpid misted crystal ball,

her dew-bead eye, her lensing atmosphere,

her myriad micro-prisms splay all spectra.

in leaves of trees and fields of living grass

star-beam chemistry so fine and subtle

makes like sight the breaking of these waves

this rich continuous flow of speaking light.

sleek seals on rocky shores weave, yelp and yawn

in ecstacy, drunk with the star-beam flow

the air is filled with networked insect wings

lensing the filtered light to gaia’s mind.

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the faerie shaman

seeing fairies depends on three things: the person seeing, the fairies to be seen and the process of seeing. let’s start with the process of seeing

green fairy

slightly self-radiant aerial being

the process of seeing is a gift. each of us is part of a greater organism, gaia, our planet, just as our cells are parts of us, each unique, with its own specialised work to do for the whole organism. just as some organisms on earth have well-developed sensoria for experiencing the visual, audial and tactile sensations that define reality for humans, so some humans have specialised senses highly enough developed to enable the fairy sight. if a person has this gift and is psychologically ready, they will be aware of their readiness: they will be looking for fairies and longing to see them. if that’s you, that’s who i’m writing this for. if you’re looking for fairies, then you can be sure they’re looking for you!

the fairies you’re looking for will depend on the kind of fairy lore you have been imbibing since childhood. before you’ve seen any, you’ll be looking for the more believable ones you’ve heard of, read about or seen pictures of. the current surge of interest in fairy art is a great help. fairies all but manifest through art, making the artist draw thepicture, then inhabiting the picture like a ghost in it. that’s why fairy pictures cast such an enchantment over those of us to whom they speak. if you form the intention of drawing or painting a fairy, or writing about them in poems,children’s stories or books for older readers, you’ll be surrounded by fairies who will strongly influence your work. so even fairy artists who don’t see fairies, and perhaps don’t even believe in them, are very likely to be channelling accurately – and the fairies concerned will be the types most wanting to be seen, most willing to help you to focus on where they are. let love guide you – seek the ones that appeal to you most. however, be alert for kinds you never expected to see, who will be looking for you, and trying to persuade you to love them too. there are many, many different kinds of mostly diminutive peoples whom we call fairies.

finally, you yourself! you are used to seeing pretty well with your normal eyes, hearing, smelling, tasting, etc, and you get a bit blas/e about it sometimes. if you feel a bit dull, you can still see and hear etc reasonably well, so you have no great need for exquisitely receptive senses for everyday experiencing. but when you want to see fairies, you will need far greater sensory clarity and psychic awareness than usual, and you may have to work to achieve that. you need optimal health – and that means a healthy diet with plenty of raw foods, such as salads and fresh fruit (not necessarily vegan, though that can help) healthy respiratory and circulatory systems, which depend on a healthy physical environment and plenty of good aerobic exercise. getting out into the garden or parks or the country is helpful. then your psychological health will affect your ability to see fairies. that means emotional balance, sound ethics and rationality. you don’t have to get ‘trans’ rational – fairies fit rationally into our reality – we just have to learn how.

this is just a basic idea of a good starting point. but there’s much more to it than that – winning their confidence, enduring their harassment, loving them, fearing them – it’s a rich, wild shamanism. let’s develop our own unique approach to it with their goodwill! let it be for the good of all beings!

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brownies – willing helpers


brownies are the gentle and wise lawgivers of the fairy realms

People who want to make shamanic connections with the fairy peoples usually start by learning as much as they can from books, other seers and folklore to add to their natural awareness and compare notes. You learn quickly that there are many different kinds of fairies, and that they vary from culture to culture.
Then as you become adept at seeing, your notion of what a fairy is usually undergoes a wild transformation. You begin to encounter the many varieties of fairies, elves, nature spirits etc, little and large, pretty and ugly, wise and silly, kindly and malevolent, sick and healthy, friendly and hostile, that your rapidly improving fairy sight reveals to you.

At this stage you may feel a need to focus on direct communion with just one kind of fairy at a time, usually using meditation and attunement techniques you may have learned as a part of a pagan, esoteric or new age teaching programme or similar. You set the scene with beautiful music, crystals enchanted for the purpose, and incense or aromatic oils, herbs and flowers. You centre yourself, your clear your mind, perhaps you might play a drum or a flute, and you open your eyes to the fairies around you.

The fairies will be aware of your preparations and they’ll crowd around to get a glimpse of you, and to let you see them. You get used to the fact that these are indeed people, high-strangeness people, indeed very high-strangeness people; and that some of them are intensely aware of you and are manipulating you with their powerful wills into their view, sometimes competing with each other for access to you. This can be frightening, but don’t panic. When it happens, you can always expect a Brownie to be there for you, to be your trustworthy guide and protector if you ask.

Brownies are among the easiest of fairies for humans to commune with. They are saintly little people about nine inches to just under a foot high, sometimes appearing in hooded garments of soft brown, grey and green colours. They are usually surrounded by a kind of courtly retinue which includes the astral forms of little human girls in their brownie uniforms, and other children.

Probably the word Brownie was originally Brehonie, and referred to a pious and much-loved legal fraternity that was quashed in Britain in mediaeval times so completely that history seems to be repressing the memory of them. Progress in translating their law texts has been slow and very, very fraught.

But folklore recalls the Brownie as an outlawed exile in wild places, sometimes protected by remote households for whom they very generously did useful work in exchange for nothing but food and clothing – taking offence permanently if offered payment. In the old ballad Brown Adam he was banished into the woods where he lived by hunting birds with a bow and arrow.

Children’s lore, often wiser and better informed than folklore because intuitive, situates them deep in the wildest and remotest parts of the mossiest, most mysterious green woods, where they have become invisible to humans, diminished in size to about a foot high. As Brehons once were among the peoples of old Britain, Brownies are are the wise law-givers, counsellors and peace-makers among all the wild woodland fairies, animals, birds and fishes, plant spirits, aerial and water beings, fire spirits and earth kin.

Real brownies are accessible to us through contemplation of this highly developed, consistently recurring image. If you ask them to they are willing to work closely with you as guides and negotiators on your behalf. They aren’t the only wise, human-friendly fairies you’ll encounter in the early stages, but they are omong the most adept at helping us to reorient ourselves appropriately in your newly expanded reality. And they do appreciate their annual gift of a new linen shirt and a good bannock bun – and firewood; only tokens now but once so meaningful!

Paradigms shift again when you realise that to the fairies, you are just one more kind of fairy. We are certainly giants to them, and if we think we’re not magical, there’s many a fairy, and many a quite justly aggrieved fairy, willing to prove to us that we’re just as magically dangerous to them as ever they could be to us. Without some training in stillness and receptivity, our fear paralyses them, our distrust binds them, our mis-visions distort and deform them, our disbelief disables them. The brownies are not just our guides, but our ‘handlers’ as well, to prevent us from harming the other beings with our unruly, lawless untamed magic.

Like many other fairies, Brownies remember being human, indeed many of them periodically incarnate as humans, and may even still think of themselves as human even though they have evolved since their banishment from human culture. They tell me their story as follows. Banished during the Conquest from their honoured place in British society, the few survivors fled singly to remote wild places, hiding in the deep forest to evade the hounds that were used to hunt them. In remote wild lands they survived, but were soon forgotten, except in folk-lore. Others, driven deeper into the forest, found food in abundance there, but were intensely alienated, often utterly devoid of all human company, and dependent on prayer, fairy magic and the guidance of Gaia (who knew just what she was doing) for their sanity.

A kind of sensory deprivation along with the effects of breathing the fungal spore laden air and of eating the occasional dodgy mushroom made these fugitives, credited anyway with magic powers, psychically hypersensitive. They soon began to hear the whispers of the forest, to understand the speech of animals and birds. Sleeping in the moss, feeding on the mushrooms, bark, herbs, nuts and berries of the forest’s bounty, drinking the dew and the heavy nectar of flowers, denied human companions, they soon fell under the spells of the forest fairies. Experiencing themselves to be more and more of their reality and less and less of this, they grew old and died, or they died through illness or the poison of a mushroom and so became part of the woodland community.

Over the centuries, their mentality and their appearance was greatly altered by their new environment, and geophysics of their new world diminished them in size. but they brought their legal expertise to bear upon the many problems that diverse and often competing fairies, fauns, birds and animals encounter in their efforts to create a viable and harmonious community of spirits. Our world was becoming less and less relevant to them, but Gaia had plans for them and us, and in accord with these there emerged the Brownie movement, the organisation for little girls that focused the potently magical attention of generations of eight-to-ten-year-old girls on just the kind of fairied forest environment in which these highly-evolved souls now have their spirituaL centres.

Aided by guiding angels and fairies, during the twentieth century the brownies and these little girls effected a cross-dimensional hand-shake of great importance to our planet, and it was a handshake of such good-will and delightfulness that brownies remain among the best-loved and most trusted of fairy characters in literature and lore. They are good little people, full of kindly charity and love, sweetness and joy, which they spread with the greatest ease wherever they go.

And nowadays they go about quite freely in all sorts of places, appearing in suburban gardens, Japanese parklands,city balconies and the Australian bush, and will appear in a well designated corner of almost any sincerely friendly, safe room if invited. They make charming use of those commercially available little toy doors that you affix to tree trunks and other likely places – not just for fun, but because they help to manifest the magic.

My Brownie guide ‘haunts’ or ‘inhabits’ a 14 inch high paper-maché toadstool with a nine inch diameter top. He explains that he magically bonds with the paper toadstool in such a way as to become sensitive to the thoughts and emotions going on around it. Thus it acts like a remote sensory organ, to which he can bring his whole mind’s attention at will, manifesting visibly beside it for me if he chooses. It’s like having a mobile phone.

His sense of humour is delightful, but he seems full of knowledge to impart as our relationship deepens. I service this shrine and others outside with gifts of food and drink and pieces of shiny metal which they use for money in one of their new toyland-like realms, which they develop for sound reasons, hilarious as they sometimes are.

Toylands? Yes, because expert as they are at bringing peace and sanity into communities of diverse beings, Brownies have learned from watching children play that a being is a being, whether a toy whose soul has been bestowed via the inarticulate love and fantasy of a child, or an angel spirit born triumphantly from the spent corpse of a dying human being, they are all sentient spirits, all worthy of their rights and responsible for their own karma. I suspect they’d find a use for anything if you offered it as a token of good-will.

Between small children at play and all manner of fairies, new worlds of solid reality are being woven all the time from the fantastical logistics and creative imagery of play, and because these new worlds have need of good, wise, fair laws to integrate them into the greater reality, Brownies are invited to participate in the building of them principally as law-givers.

Rapport with Brownies is based upon a mood-sharing which manifests quite strangely to an adult, because it is much more in the emotional idiom of children, or of medieval Brehons. It’s hard to put into words, except words so simple they might even sound facile, yet they possess all the more power for being so comprehensible. They teach that happiness is a medicine, something radiant and good that we infuse our surroundings with when we feel happy within.

We have a duty to be happy. Happiness is an elixir we brew in the chalice of our being, and it is a positive virtue to generate and emanate a radiance of happiness for the healing and comforting of our sad and damaged worlds. They know it isn’t always possible, but they urge us to be happy, to have fun, to make whoopee now and then, and follow your bliss wherever possible, making real inner happiness a goal, really caring about making ourselves truly happy in innocent ways that harm no one. They urge us to cultivate an optimistic disposition, to carry us through the sad times, and to gravitate (perhaps i should say levitate) back to as soon as things improve.
It doesn’t have to be noisy, visible happiness; you don’t have to smile all the time. Just consciously begin to liberate all the natural joy within you. That will not only improve your health and well-being, your luck and your whole quality of experience, it will also make you a well-spring of healing for everyone else around you.

i believe that asimov was an incarnate brownie, and that his laws for his sci-fi robots are real.

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fairies – size continua

as a seer i see many different kinds of people smaller than we are, and they range in size from just about shoulder high to me (i’m 5’8″) to about a cm high (tiny mushroom fairies). i’ve also seen extra-dimensional human-like people ranging from about nine or ten feet tall all the way to too vast to measure. each type is embedded in its own reality just as we are in ours. no reality is more real than any other (except the ones that aren’t!!! – we’ll get to them later).

as you embark upon the path of seer, especially as you advance towards becoming adept, one important thing is to understand that there is a size continuum that includes us; that our reality is only a matter of a few strategic shifts of emphasis away from a whole array of others, and that we are their fairies, just as much as they are ours. they are just as truly people, committed to life-styles just as vital to gaia as ours are.

these do exist

these are real

norse elves talk of logical departures, where differences of perception are all that separate us though we live side by side in shared realities, and our lives intertwine in so many hidden ways.

gnomes are metaphysical shifts away from us, their reality hidden from us by our closed-mindedness as theirs is from us by theirs. our minds open as they become ready, like flower buds unfurling, and we perceive these new dimensions of the reality we share more and more.

the more congenial brownies create beautiful picture book pathways to these perceptions, and we find them in fiction and fable – they help us through a credibility shift as we help them, each as awed as each other.

the tall slender english-style elves (chest high, elaborate clothes, pride of lineage, courtly manners) reach us via fantasy. magic music brings the tall celtic gods in: nine feet or twenty feet, they smile sweetly down on us as we do on the little people we see. the dreamtime spirits and the hadean gods rise up out of myth and ritual, transcending matters of size and locus.

these are only a narrow selection of the fairies i myself see – every culture evolves within a reality interwoven with its own array of fairy worlds.  sometimes you get hints that there is real anxiety among some of them about humano-centric descriptions of the human world with its ‘peripheral’ worlds haunted by fairies who are less real than we are. not surprising when you consider how crass that is. they’re our ‘good neighbours’ and it helps if we’re ‘good neighbours’ to them too. humility is the key, and not all of them have learnt that yet. they’re often no better or worse than we are.

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multi-fairie-ous fairies.

????????????????‘fairy’ is a general term. definitions are difficult to impossible. in my experience, most of the fairies i’ve seen are of four main varieties: little human-like people, plant-spirits and elementals; extraterrestrials, and fauns. fauns include some kinds of devils, which are true beings of earth, not just malevolent entities. these fairies are very close to us, living in worlds as solid and real as ours, which are accessible only occasionally by highly specialised humans of earth. fairy seers and voyagers to fairy realms are in great demand now, which is why gaia is giving so much love and such empowering blessings to her pagans at this time.

the human-like fairies are often called ‘little people’. they come into being just as we do. when the planet is formed, and the moons arrive to fertilise it, dropping one after another over aeons of cosmic time into her voluptuously tectonic embrace. (this is how it is described by fairies themselves, which is very different from our text-book theory, but textbooks are always having to adjust because they proceed by theorising. the true story is still not known.) at that time, the devas were not incarnate, but over time they shape gaia’s biota to form the myriad species we know today. but we usually know only the ones within our sensory range, within which we interpret only a limited range of radiances as perception. outside the sensory range of most humans, the other feenwelts, or fairy worlds, are just as real, solid, and self-important as our own.
our planet’s human deva’s male and female forms are incarnated as evolving beings. they are currently incarnate on the earth sphere we live on – as us, the humans of the earth. they are also incarnate equally truly and solidly on many other planes, the many surfaces of the same holographic multi-surfaced sphere that earth is a surface of. as well as that, human forms derived from them are incarnating between the worlds, and in the peripheries of worlds like ours.
this idea of a holographic planet sees gaia, the moon, planets, and stars as beings whose centres of awareness (or ‘logoses’ or logoi) generate their material beings as they evolve. but just as a white beam of light may be split into many colours, depending on frequency of vibration, so does the planetary logos express itself on many different wavelengths.
corresponding to magenta and replete with the nature of our first moon, Gaia’s first, smallest, most concentrated plane or sphere is deep within from where we are. i call it tartarus, because in greek mythology, tartarus is the deepest place imaginable. cosmic elves, gigantic titans and the major devas are found there. they do not use light, but perceive by interpreting other forms of energy, constructing visions something like ours but very vast in scope.
hades is next: it is dark, but flashing with colour, and filled with life. it is replete with the nature of our second moon, which united with gaia miillions of years ago. it’s concerned with generating the psycho-dramas that drive much of the action of our planet. hadean beings often incarnate here, as we often go to afterlives there, and some people are simultaneously incarnate on both earth and hades – and some even in tartarus, especially the deva witches (of which there are thirteen).
between these and earth a couple of others are coming into being. below us are some of the human-like fairies such as elves and brownies, leprechauns and the like. earth is the one we know best but it is no more important to gaia than any of the others. as well as material, visible, humans, there are many ‘fairy’ beings native to the earth plane – as indeed there are on every plane. some of these are ghosts, plant spirits, tuckonies and of many kinds.
the astral plane is very interactive with us – and we have many astral beings incarnate here as we often have our after-lives there. all the spheres have our troubles, wars and diseases. the astral planet uses seance and ritual to reach us. their fairies are among the peripherals of our world, as we may appear as peripherals in the inner spheres, hades and tartarus.
above that are the aerial sphere, home to the aerial beings, and there are more spheres beyond. the largest is the home of the angel forms, the male witches, the wizards and the devas of extraterrestrials dwelling on or visiting gaia.
these spheres resonate with and so share some subtle characteristics with the spectra of light, the musical scale, and the numbers one to twelve, although there are not yet twelve of them.
this is a start towards making a kind of map of gaia’s body that includes all her invisible parts as well as those visible to non-seers. it will help whan i come to describe the various kinds of fairies in more detail if we have a clearish idea of what gaia and the moon are.
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windows to the fairylands

windows:trees stones moss me 093

sometimes there are windows. one of the discouraging things about maintaining fairy shrines is the way you suddenly discover that you’ve forgotten one, or you just find yourself not servicing a particular shrine, with a guilty ‘i’ll get around to it later’ feeling as you rush through the morning’s activities, only to find it slipping right out of your routine, and falling into neglect. you send abject apologies to the beings concerned, but still you keep forgetting them or not having time.

that was where i stood with one of my most active fairy shrines, a little altar of bare rock not far from a cluster of wild, twisted bare wood on a sandy mound dotted with rocks, like an island between a goat track and my own pathway to the chook yard. this hill had been built by the wind within the branches of an old man salt bush, now long dead but still beautiful, its branches making a big gunyah for the aborigine fairies, the tiny tuckonies, magical people with a lot to say and delightful ways of saying it. i used to pour honey on the stone every full moon, and honey and molasses every half moon, and molasses every dark moon, and when i licked it off my fingers i shared it with them, and that brought me to their wave-length and i could see several of them, very tiny, only six to eight inches high, running up and putting their hands to the honey rock and licking it off in great joy and pleasure.

then suddenly small changes happened in my life and i forgot them. they went right out of my memory. years passed – maybe three or four – and then just once a year ago, i found myself in the area again and saw the ring of stones around the altar and stood still staring at it. i remembered how very active it had been, and felt now the aborigine spirits gathering around me, and ‘heard’ them explain in voiceless telepathy that the times are not now permitting. there are these cycles.

some of them are astrological – during the planetary alignment of the 1980s many seers experienced a wide range of easy communion with extra-dimensional beings such as angels, space people and fairies of many kinds. i as an individual have my own cycles, not just the biorhythms and menstrual and diurnal cycles that we all know about from experience or scientific observation, but also longer deeper wavelengths beyond our current ability to measure. and earth too has cycles and fluxes of power and energy, a kind of communications climate which is sometimes fair and conducive to good contact and sometimes too rowdy, too much static on the line or just too far away on some scale of measurement not necessarily known to us in our earthly experience. i could just relax, not feel so guilty, and live longer. and that would make all life easier all around.

new things are happening to me now, allowing me to pick up on old threads of perception, retrieving old windowsand opening new ones to permit better communication than ever before between me and the extradimensionals i live my life to serve. i often glance at the tuckony gunyah as i go past and i see them there again. last week, cleaning up after the flood, i found the old dancing ring and the honey altar again, and although i haven’t yet returned to it, i believe i can just trust what’s happening, and i will know when it will be possible to share the sabbath feast with the tuckonies again.

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the cultivation management and magical use of nwyfre


a skilfully enchanted amethyst atop a mallee wand

not all druids identify as animists, but many are, whether they know it or not. the word comes from the latin word for a living being or spirit, mind or soul. animism considers the entire universe to be alive and conscious, from atoms forged in the blazing centres of stars through biological life-forms such as the plants and animals of our own planet to the great celestial organisms we see as the stars in the night sky.

many animists add that this all-pervading livingness makes itself intelligible to fey people through human-like plant and animal spirit people, fauns, fairies, elves, angels, benign devils and daemons, elementals, dryads, aerial weather spirits, gnomes, pixies and the myriad nature spirits of many other cultures, the local native cultures in particular, who can help us to attune ourselves to the wider contexts of the extended network they help us to weave.

science tells us that the material world is made of atoms, each one infinitely packed with structure and flow, like the organs of animals or the structures within a cell. they are all impressionable and responsive to stimuli, and capable of intricate proactive negotiation with their neighbour atoms in forming molecules or in their free states. there’s a constant exchange of information occurring across the interfaces between subatomic particles, between atoms, molecules, cells, plants and animals, and between the celestial bodies comprising the galaxies and other great beings of the cosmos. in effect there is a network of communication which incorporates the food web and the human communications networks.

what this means to a magician is that we are in continuum not just with those networks of the primitive contact telepathy of the social animals we still are, or the food-web and ecological systems; or the zodiac magic between us and the planets and stars; or the elemental forces of the material world all around us although all of those are vitally important; but also to the networks we as a species generate: the culture, the mass media and the world wide web.

the sum total of impressions held in each aeons-old atom of earth is like a causal ocean, a ‘ceridwen’s cauldron’, a rich brew of events and qualities, principles and dimensions, garnered from myriad ‘text-rich’ events and encounters in deep space and deep within the atmosphere, on their way to becoming part of the earth and during their evolution ever since. whatever is communicated across any of the interfaces forming this universal network is the result of much process, sorting of data, filtering, censoring, deleting, expending, filing away, etc, and the resultant emanation of meaning-replete patterns of flow and disturbance is nwyfre.

it is mindfully controlled by the negotiation among all its parts. it can be the mere nuance of an awareness glimmering instantaneously in the heart of an atom as it comes into being in a distant galaxy not yet born; or the sights and sounds of the whole of a hollywood movie; or the symphony of subtle, complex, deeply meaningful impressions we receive when communing in silent or chattery meditation with a tree or when reading a book.

if, as i’ve said, this nwyfre forms a vital, mindful fabric of constantly changing stimulus and response, cause and effect, stasis and flow, not unlike the turbulence and flow of human experience, surely by understanding it we can learn to read it, manage it skilfully and use it magically to optimise our own personal experience and to practice good magic worthy of the name of ‘druid’ in our troubled world.

just as our bodies are made of vast constellations of aeons old atoms, so our minds are constellations of knowledge, memory and thought, incorporating detailed impressions from a lifetime of experience, including all the films, books and music that enrich our lives, to say nothing of the people and animals and even plants that we include among our family and friends and wider social milieu.

any human being is a fountain of nwyfre. that’s why ritual touching is part of life – part of the subliminal knowledge we have of each other. a conscientious druid is able to harness and direct the nwyfre, extracting it selectively from consenting sources or learning to generate it and use it in accord with a finely focused magical intention. this is one of the many things a well-constructed magic circle facilitates, extending and fine-tuning the magician’s focus, power and influence in much the same way as an astronomer’s telescope extends and specialises the vision of the star-gazer, or as a detailed map assists a traveller.

with or without a circle, it’s fairly easy to learn to see a flow of nwyfre-rich energy using a wand or staff or a crystal with at least one good ‘shooting’ point, or just your fingers, at least to start with. you may just spontaneously happen to find yourself ‘energised’, exhilarated or vibrant with some exciting radiance from dancing or gardening or meeting with friends, or you may prepare yourself by casting a circle and doing a simple or elaborate light body ritual followed by three awens for attunement, or using chant, drumming or ritual dance.

when you feel radiant with power, hold your magical tool or your bare hands close to your solar plexus and breathe steadily, willing the nwyfre from your body to flow into the object and fill it.

you might chant something like ‘healing power in my hands (wand, crystal, etc), magic power in my fingers (etc), or just ‘magic fingers, healing hands’ or you might try a dramatic, commanding ‘healing

nwyfre flow!’ speaking words aloud or in our mind helps us be focused and articulate about our intentions, which helps the magic. this flow is easy to see, especially against a dark backdrop. it is similar to the energy that can be seen flowing between your fingertips if you hold them an inch or so apart and bring them slowly together. in a healthy, energised system this radiance appears sparkling clear.

you can easily train yourself to see the radiant electromagnetic field, which is a major ‘smart’ carrier of nwyfre, especially surrounding your fingertips. it is at its brightest and most active when you are in tip-top health, happy and confident and have optimised your relations with your social, natural and magical environment enough to have the good will of most of your neighbours, since like it or not we are all contributing to a collective mentality and nothing is more empowering than the common consent.

even a beginner can successfully charge magical items such as charms and amulets, or cast exquisite circles for seasonal rituals, fizzing with good, exciting, effective magic, using a wand, hands, symbolic items or crystals or whatever charged in this way. or it can be discharged beneficially into the life field of a sick friend or animal, plant, garden, city or town, or even the earth itself via whatever symbols you choose to attune for the purpose.

it is important to understand that the flow we see here is not ‘in’ everything, but is like a specific medium which carries nwyfre, and flows around the all material objects, even subatomic particles

and vast galaxies, like the interstitial fluids that carry the biochemically coded information around the body of an animal or plant. it’s real and dowsers can detect it, and it registers on scientifically designed sensors as real energy capable of having real physical effects.

there are good reasons to believe it is not inert – not much in nature is – but interacts with the information it carries in a way that you might call ‘smart’, trafficking intelligently organised nwyfre about from one part of the system to another, from the atmosphere to the birds, for example, and vice versa, keeping us all separate but engaged in a kind of eternal conversation, in the loop, so to speak, in accord with the wisdom of the higher collectivities, the spirits, devas and angels, for example, in negotiation with the inner potential mediated through our genes and our humanity. or from the tip of a well-crafted wand to a collection of symbolic items selected for inclusion in a druid’s egg.

the interstitial fluids of a human being convey chemical information, while the electromagnetic field is rich in what psychics call psychometric energy. it’s a confusing term, referring to the psychic impressions that certain gifted people can gain bringing past scenes to vivid consciousness upon holding an object such as a ring or watch that once belonged to someone else. the psychic might see and hear actual scenes from that person’s life, or from the past experience of the actual object held. so whether you are reading it or not, it is high resolution data which different beings can extract their own species specific experience from.

this is as true of objects as of people. so the nwyfre channelled by the ring in the psychometrist’s hand is the equivalent of a psychical experience or a dream or a vision in human awareness. of course it is possible to argue that the ring has no consciousness of the experience flowing through it when a human being wears it next to the skin, within his/her electromagnetic field, but how could anyone know? for all our pride in human science with its most advanced knowledge of the biochemistry of thought and emotion in human beings, the ‘seat’ of consciousness remains a beautiful, totally elusive mystery.

as so often the case in magic, the proof of the pudding is in the eating. anyone who takes a few simple steps in developing a working interface with a properly enchanted magical tool risking little or nothing in a few moments of suspended disbelief now and then will observe without doubt that the tool responds as a responsible being in its own right. wands communicate intelligently, crystals bond with you, druid’s eggs call you and feed from you and need you to incubate them, and stranger things happen as you go deeper in. it is therefore customary to address your tools with great respect and treat them as kindly and considerately as you would a room-mate or dancing partner.

allow, for example, that they have minds of their own. they are constantly streaming experience and communicating experience-rich energy to everything around them, just like everything else. experienced practitioners will agree that your magical life becomes deeper, richer, friendlier and more meaningful if you talk to your wands, show concern for their welfare and ask with pleases and thank yous, and give them treats: a song, a poem, incense, a ring.

everything contributes impressions to the nwyfre circulating and percolating through the material world. it’s like white noise, and like the colour white, can be made to show its inner spectra. theoretically it should be possible to do this in an infinite number of ways, but nature uses a restricted palette, leaving a major part of the artistry to us.

magic is a kind of metaphysical technology. it uses mind over matter to influence events using metaphysics, governing the flow of change, the shifts of emphasis, the management of morphic resonance etc., through symbols, ritual, metaphors, stories, myths, fantasy and folklore and the sentimental and practical poetic of everyday life.

almost all of this magic involves the management of nwyfre, so it is worth dedicating some time and energy to the study of it. a web search will show you how others are using the word, and how they make use of whatever they think it is. keep adding to and enriching your sense of what it is by trying to maintain an awareness of it in everyday encounters. meditation upon the word itself is sure to be rewarded by an enhanced sense of what it means.

advanced meditators should theoretically be able to penetrate to the collective sense of the word and thus intuit a deeper sense of its meaning, but most of us are not quite so advanced and besides, our cooperation in crafting new meanings for these old magical words is all part of the magic.

naturally the most important magical tool is yourself, and the nwyfre you carry and communicate will pervade your magic, so let it be healthy, vital and smart, and may its radiance be for the good of all beings.

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building bridges: sharing of nwyfre


never mind et intelligences – can trees communicate?

being a natural philosopher at heart i like to have a reasonable basis for my belief. as a druid in mixed society, when my beliefs are questioned i appreciate the credibility that goes with having a sound rationale. i try to ensure that a scientific description of the material world supports my belief in nwyfre as a flow of information-dense effects through the network of communication that interconnects all material beings. so i will begin with a glance into the magic of the rich and varied world that is within the range of our ordinary perception and proceed later to the so-called ‘invisible’ worlds that exist beyond that range.

if i stand near a tree, its radiance mingles with mine. they interact and both are changed, charged with the excitation of this new stimulus, which we communicate to everything around us. the same happens if a rock fetches up under a tree, or in my hand. as a human being i have special senses – of sight and sound, smell, taste and touch – which read the radiances of the material world, streaming data to my brain where i construct my perception of reality. this means i can create much more dynamic interfaces than i otherwise could, reading much more of the detail encrypted in just the light, for instance, simply by looking at things, stones, trees, yes, but also far-off mountains, the rising sun, the distant stars and galaxies, and indeed everything that radiates or reflects the colours of the spectrum of light. in dividing the light in this way i am part of the processing of light – light changes as it changes me. i respond to it and it responds to me.

these exchanges may be subtle, but as a human being, i have a brain as well as senses, a brain that generates a mind that categorises and stores information selectively according to nuances more subtle than i can bring to consciousness. it’s a mind that gives or finds in or for everything a meaning, and it responds to everything with feeling, understanding and imagination to categorise, judge, wish for, repel or condition the nwyfre in all sorts of ways. all the time i am feeding back my responses to the whole through the beings nearest me, and contributing to its evolution.

all of this is dynamic and effective and all of it is magical. the power that the mind exercises over matter, which medical scientists know can cause psychosomatic illness when random, repressed or abused, can also enhance life when used consciously and may be used creatively for all kinds of exciting and beneficial magical effects beyond healing. we have before us the task of learning how to use it.

the universe is logical; our physiology is logical and we think logically, but within the infinitely packed reality we inhabit, our ever-evolving minds are as yet not capable of comprehending more than a relatively small range of logical systems of limited extent, which we work very hard to extend, for example, through education and intelligently sought-out experience and the mass media developed for the purpose. the magic of mind over matter is also logical, and it is by understanding the default logic, which doesn’t foreground human needs over those of other beings, that we learn to advance beyond it and contribute to the evolution of the more human-friendly logicistics of the metaphysicist’s reality. nature doesn’t mind if our planet dies – we do, and we can save it by taking control of our proper share of the planetary magic.

logic maintains and manages the relationships between systems in the universe. some of the logic governing physics is so simple that its laws can be written as mathematical formulae. other logic, such as that of children’s play, is whimsical, witty and subtle, often submerged and not obvious, with so many variables that it takes child psychologists years of study to begin to discern it. our species is timidly and cautiously learning to reason logically, experimenting creatively with meaning, relationship and idea, observing the energetics and transformative power of ideas, observing the poetic force of thought, feeling and experience, beginning to understand how attitude can heal or harm us, learning the consequences of faulty, simplistic or misapplied logic along with those of sound reasoning. and in doing so we are learning to believe in the magic.

the more logically we reason, the more realistically we view the world and the more appropriately we interact with it. even people who seem to be illogical are simply following an inner logic of their own that does not necessarily mesh seamlessly with that of others, though at least equally sound. it may even be less flawed than the common logic, not more so. we should respect all paths even at that level, even if they clash with our own, perhaps even paths less respectful than our own.

all this is obvious when we consider the visible world, and equally true when we begin to search the edges of our consciousness for evidence of what exists beyond. so far i have considered only the material universe, without addressing the question of aether, the light body, the astral plane and so on. the reason for this is that we need to be sure of our material body’s clarity and to affirm what so many spiritual pathways still often deny – the validity of the here-and-now life of the biological body we live in and through.

the surface of any object infinitesimally small to infinitely vast, including humans, receives and responds to information about its environment. a mirror reflects reality. images are created in it by virtue of what happens when light strikes its surface. many birds and animals are imitative, and will, upon receiving impressions from other animals, mimic them, or mirror them. in the zodiac reflections of the great celestial patterns generated in the intricate spiral dance of galaxies and stars, and planets and their moons contribute to and reflect the myriad forces affecting the lives of small mammals on earth, including our human selves.

we’re used to seeing and responding to, mimicking and mirroring the actions of our fellow creatures, of birds, mammals, reptiles, fish, insects etc. we do it mindfully, and who’s to say trees don’t? being motile, our gestures are writ large, purpose-built for the sensoria we’ve evolved. we can see our fellow animals responding to hunger, love, fear, joy, anger, pain and the passions of oestrus, social competition and the hunt. it’s different when we come to appreciating the life experience of a plant.

the plant seems still, usually needing a breeze or other disturbance to move its leaves, the roots fixed firmly in the ground. we can’t see the writhing, twisting, bustling activity of its growth – time-lapse photography had to be invented to show us that, and even then, its dance has not necessarily evolved as a means of communication. it tells us about the growth habits of plants, but except in a very few anomalous species does not seem to demonstrate responsivity to fellow creatures, and tells us nothing about the inner experience of the plant.

microbiology does lift the veil a bit. it’s a precise science and is currently making amazing breakthroughs into the biochemical responsivity of plants. the gushes of pheromones and bating of vital processes, the alterations in tensions and force-fields within the tissues of plants in response to threats such as herbivores, bad weather or pathogens is comparable to that which we find in animals, where we take it for granted it is associated with feeling, with awareness, with intelligence. plants have a ‘fear’ response, although just as it is chemically different from our own, it is probably experientially different to the same degree and corresponding to the chemical difference. and plants have attitude: it’s basic to their spirituality and anyone can discern it. people often joke about the perkiness of petunias or the bombast of a much-frilled gladiolus, the feistiness of a young pine tree or the gaiety of a bed of annuals. take it seriously. it’s a major key to the fun and magic our favourite garden flowers have brewing for us.

plant chemistry centres around the flamboyant, light-hearted, extravagant, dancing, delightful magnesium, while that of animals centres around dull, plodding, solid, pattern-seeking, hard-working, reliable iron. therefore a sensitive study of magnesium and iron are useful to an ovate seeking to bridge the communication gap between them. basic chemistry can be a useful starting point. watching magnesium expend its capacity for inter-reaction with air in an extravagant flare with little energy input while iron absorbs and consumes more and more energy before glowing dully, and still more before passing through the red, orange and yellow part of the spectrum before flaring much more sedately, can help us to understand what sort of bridge across what kind of gradations in what spectra of nature we have to build. same sort of process, but at a different speed and with comparable but different results.

how do plants experience us? plants have no visible organ that corresponds to an eye or an ear. we can see only what our very different physiology allows us to see. certain fine highly active structures in the neurology of the brain are in form so similar to tree branches that they are termed ‘dendrites’ after a greek word for a tree. it’s not difficult to understand that though they serve different physiological forms, having similar shapes brings them into a special relationship through the natural geometry of forms. morphic resonance begins to be a feature. humanity needs to be doing much more research into these areas of plant study, both as scientific studies and as the magical explorations that are much more relevant here to ovates in particular.

now at about this point, we can turn our attention to the extended reality that becomes accessible to us as we open our psychic eyes. we have to acknowledge that there is another gap to be bridged: the gap between our scientific, objective understanding and our own personal subjective experience. we have in our support the testimony of generations of fey peoples and fey individuals, accounts of whose daily experience have contributed to the lively traditions in many cultures worldwide of ‘plant spirits’ in human or human-like form, traditions that persist in the mainstream imagination as myth even though seldom still believed in – and always have and no doubt always will.

people who practice organic gardening often become conscious of plant spirits. the findhorn foundation http://www.findhorn.org/ revived our current consciousness of them. rudolph steiner http://wn.rsarchive.org/lectures/19101208p01.html taught us more about them. cultures worldwide are currently contributing to our knowledge of them in australia and the world wide web is currently vibrant with the buzz of their magic.

anyone who takes the time to approach the idea of communicating with plants seriously can usually fairly readily obtain a glimpse, or other equally clear and unmistakable impression, of a dryad, provided they start with a domestic or traditionally befriendable tree. (apple tree dryads are willing, patient and druid-friendly teachers, having been family members for millennia and are now ogham trees as well, and apple wands are easy to enchant).

so the bridge we have to build between our experience and that of plants is apparently being built with equal willingness and enthusiasm from both sides. and the gap between science and subjective or ‘psychic’ experience is not so difficult to bridge.

immersion in nature or gardens and parks is necessary for successful communication with plant spirits. if you can’t get out and about, work through pictures in books or on line. i’ve seen plant spirits pop up out of seed-packet pictures. reading about nature as scientific, faeried, whatever, can deepen and widen the experience and be very inspiring. but one thing is certain: none of it works without an open mind.

this article first appeared in SerpentStar, the newsletter the order of bards ovates and druids in australia. here: http://serpentstar.wordpress.com/


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