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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.

brownies – willing helpers

brownie

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.

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.

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.

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.

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 …

tiny people

all cultures seem to have some notion of diminutive races of human-like beings who live in ‘other dimensions’ or exist at ‘other vibrational levels’ or are beings of ‘finer substance, e.g. astral or ethereal substance’, such that only rarely can they be seen by people of our dimension, or such that only people with specialised vision can ever see them, whether rarely or often.  yet invisible as they are, they are an active, constant part of our world, vital to its welfare, performing work in nature and sometimes in human affairs that is part of the proper functioning of our planet.

 

in every culture people with specialised perception which enables them to see beings not visible to others have been recognised and valued, and excused from kinds of social and other community involvement to the extent that they have needed to be in order to develop and maintain this specialisation.

 

aborigines have traditionally enjoyed a wider perceptivity than white culture finds ‘normal’ not doubting the existence of these higher or lower levels of being on which are found many different kinds of being; human or human-like, semi-human, or non-human; friendly, hostile or neutral. certain wise women and men are actively enabled by the community to commune with them for mutual benefit.

 

in western european culture, under the repressive regime of the church, the equivalents of these wise people were condemned as witches, and later denounced unjustly as fraudulent or ‘mad’.

 

it is interesting that the word ‘mad’ is the name of an ancient welsh wisdom path, officialdom or priesthood, and the welsh still have a reputation for this ‘second sight’, or the ‘faerie sight’ or ‘astral vision’ as it is variously called by believers.

 

during the nineteenth century, anyone who believed in these other ‘colours of the spectrum’ of existence was mercilessly ridiculed as superstitious or delusional.  the threat of being called ‘mad’, with the penalty of being put into a ‘madhouse’, caused most ‘second-sighted’ people to become silent about what they saw, through fear, and to repress their visions – if possible.

 

religious practice aimed to drive out ‘devils’, faeries and ‘evil’ -which was whatever the church wanted to drive out, whether good, bad or indifferent – and this cruelly vexed relations with our faerie neighbours, and sometimes tormented the faeries themselves, so that many of them became hostile.

 

worse, cynical psychiatric ‘magic’ (that claimed not to believe in ‘magic’) systematically deranged the collective unconscious mind so badly that opening up the specialised senses of the faerie sight tended to open them to chaotic disruption, in which tormented and fragmentary glimpses of mostly hostile, barely intelligible otherworldly beings was immediately diagnosed as madness, the result of purely physiological disturbances in a constitutionally weak person’s brain, or of bad diet, too much drink, or over-excitement due to superstition and a culpable addiction to the fantastic and absurd.

 

but despite the misery attendant upon having the ‘sight’, about the same number of western european people have it, are born with it, or develop it as they grow up, or it comes and goes, as in any other culture.  the only difference is that in western white culture where it is feared and treated as insane it tends to be incoherent and frightening, while where it is valued, a coherent, meaningful, usually beautiful interrelationship is maintained (though it’s never all beer and skittles – there are usually conflicts, small or great, even in the midst of friendships, and sometimes there is enmity).

 

the faerie sight in western tradition resembles schizophrenia (distinguish carefully from violent emotional disorders, and bizarre criminality – i’m referring to people who hear ‘voices’, ‘see things’, believe they are telepathic and that the psychiatric profession is out to do them harm, but are themselves kindly, well-behaved and law-abiding) in that it runs in families and skips a generation.

 

my grandmother spent time in hospital being treated for a psychiatric disorder, until she grew impatient, declared herself perfectly sane and stalked off home to her own little cottage where she gardened very happily with faeries and talked to ghosts until she died comfortably in her own bed.  her brother was said to be ‘strange’ but i didn’t know him.

 

her children were all ‘normal’.

 

but in the next generation, two of my cousins saw ghosts and experienced telepathy, and one of them believed herself capable of casting spells.  another cousin was subjected to intensive psychiatric treatment after seeing little people who laughed at her – she was grateful to be ‘cured’ of this ‘disease’ by the drugs given to her.

 

i myself developed second sight, telepathy and clairaudience as i reached adulthood, and i never feared it, but actively sought the company of the little beings invisible to all but the gifted few.  and yes, i found the experience fragmentary, the ‘good neighbours’ hostile, fearful or appalled, the astral plane dominated by thugs of the repressive regime, and threat and menace everywhere.

 

everywhere except out in the scrub, which is where gaia put me.  there, in land still cherished by aborigine spirit people, ghosts, and kindly wise women who exist, like angels, on more than one level, in more than one mode, i found the astral beings relatively mild, kindly and aware, and perception easy, and especially perception of the aborigine ghosts, angels, faeries etc.  in their company i planted a flower and herb garden (as my heritage would impel) and tried to make what peace i could with the hurt and hostile faeries and plant spirits, witches, devils and nature spirits – all benign, all cruelly maligned by the fallacious and superstitious religion of the violated and corrupt false-christian church.

 

and the aborigines watched, asked me questions, learned and understood, and they began to show me things, their ‘witches’, plant spirits, faerie men and women, one who called me ‘soul sister’, another who called me daughter, who taught me to call the inch ant my sister, the hop bush my uncle.

 

and one hot summer’s day, the flower garden well-watered and fragrant in the golden heat of the afternoon, i fell into a reverie while staring vaguely into a flowery shrub, listening to bees and thinking of nothing.

 

suddenly i felt a subtle tension seize my mind, a moment of excitement and then triumph, because there! right in front of my eyes i saw a group of four or five nine or ten inch high aborigine men, standing under the bush, moving easily and naturally, emanating a feeling of calm pleasure.

 

it lasted for several seconds before i felt myself return to normal vision. and as i did so i became aware of two aborigine men either side of me, who had me by the shoulders as you would position a child to look at something you wanted to show them, and they were smiling delightedly because i had seen what they had to show me.  tuckonies.

 

i’ve seen other kinds of aboriginal diminutives too, under native plants, slightly smaller than these – a man and his little wife, associated with the erect blue-bush, a rather scrubby little plant very common around here.  they are beautiful, tiny and fey, and full of kindly laughter.

 

and the tuckonies are delightful.  they come inside.  i see them on my bedside table.  sometimes they wear ceremonial pipeclay and feathers and carry spears. they speak good english and they know what’s going on in my mind.  they know what i’ve been reading about and they take a great interest.

 

when i was making shrines for celtic gods, they watched.  when i was rather taken with the name ‘sweet honey on the rock’ they liked it.  they asked for some – a rock of their own that i would put honey on for them.  so i did.  i placed a smooth rock in the centre of a circle of rocks near where i’d first seen them and each quarter of the moon i give them honey or molasses or a mixture of both.

 

sometimes i see them come to it, and on one of the first occasions i saw tiny hands pressed into the honey to be licked clean by the joyful families that had gathered to enjoy it.

 

and that’s what i wanted to say when i started writing today.

the tiny tuckonies of aboriginal belief, who make plants and trees grow faster and higher with their magical dancing, really do exist.  i know because i’ve seen them!