Tag Archive | wyldwyverne

brownies – willing helpers

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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.

the cultivation management and magical use of nwyfre

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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.

building bridges: sharing of nwyfre

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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/

 

my wyld career . . .

Medieval Fair in the Adelaide Hills

Medieval Fair in the Adelaide Hills

Featuring

Damh the Bard,

Wendy Rule

and

Me.

Dave the Bard is coming from England, and Australia’s own Wendy Rule will be double-billing with him. There will be plenty of pagan, folk and pagan folk-singers, and among them by a stroke of good fortune will be  me. yes, me, the wyverne,  derserving little lizard that i am.

being a good ‘hard-bitten editor of SS, when i heard that damh tha Bard was coming to Oz, I at once wanted to know all about it. SCOOOP i yelled and sent several elfish and two gnomic reporters to every relevant scene and soon had the story written up. BUT, when a difficulty arose and i offered to fill a vacant time-slot with a few lusty ol ballads and a bit of folky caterwauling, a pagan spell-casting ululation or two and whatever comes out of the cauldron, whatever awen pulls out of the hat for us, brows were knitted, deep breaths taken and held and then slowly released and then the audition, i.e. my soundclick at http://members.soundclick.com/wyldwyverne. to my amazement and delight i passed the test and lo, my first real live performance as a folk singer, and my god, look who else is on the programme! It’s a wonderful line-up, and a great opportunity for me, my guitar and my ever-evolving repertoire of long-loved and carefully cherished songs. hey, didn’t i tell everyone brighid had me by the ear, and me kicking and screaming and herself red in the face shaking me by the scruff of the neck and shouting ‘strike the iron while it’s hot!’ yea, verily, i do believe that’s her dulcet strains from the faerie glens of the transcendental elf-worlds of planet earth. now grab that sledge-hammer, wyverne and hit it, man.


computers respond to kindness

as i switched on the computer for work this morning – i’d been on a trip down memory lane on a cup of fair-trade organically grown coffee and i wasn’t quite back yet – i swore at it, my computer, not the coffee, quite nastily for no reason at all, except that i was wanting ‘flow’ and it was being ‘clunky’, and i snarled – ‘bloody hell’ were my exact words if you want the details – i felt the emotional energy i was giving this machine and i was quite shocked, because i realised that ten years ago, before i got into my first computer, thinky his name was, i was always swearing at machines – i thought it was quite an amiable trait in a spunky spirit, well, funky, anyway – but the machines back then had moving parts or wires made of hard substances so they weren’t hurt, dumb brutes they were, while the computer just uses all this energy, and because it is using some of it much as some parts of the human brain use some of theirs, the emanations it generates are comparable to and in some ways similar to the human brainwaves associated with those patterns of thought, and so energetic disturbances generated from the brain and conditioned through attitudes designed to hurt (as in cursing and snarling) are as antipathetic to the smooth functioning of the computer as they are to the health and happiness of human beings.

i think of bose, india’s scientific genius of last century, who showed that life-like phenomena, including the dynamics of emotional qualities, are continuum with the energetics of non-living things. in his sensitive work with metals, he showed that metal fatigue in engines can be ‘healed’ by playing restful music to the machinary, the sort that relaxes bundles of muscle fibres in humans. and yeah, i sing to the ute and it’s getting pretty old but still goes.

i think of dr emotu, who showed us how water responds to the magic of words for ‘love’ and ‘gratitude’ and yes, observable health-benefits abound from using them on tanks and water bottles – improved use of time and space in gardening, energy-efficient layout emerging, greater awareness of sky and responsiveness to the moon and stars and the tides in the earth’s electromagnetic fields.

i make a courteous apology to my computer, sincere in every nuance. i offer her a short speech of praise. i offer her my hand (or should i say, my fingertips) in friendship. we are bonding, putani and i. may the good gods bless and protect us and the good bond of friendship between us, co-workers in the wwwebscapes of the cosmos.

(as in: hallooo marsey! mah! mah! is that your aetherial plane’s www we’re getting ready to connect with? Hang on a moment, i’m being disturbed (please, aunt drusilla, get back into your skull! we’re not ready for all those little windows yet. omigod! here comes the future!) (wrestles dreary old dame back into box and slams down lid – she says ‘oh all right but just remember next time you want anything from me…’. well, i see her point. she only wants to poke about. i’ll get a little plastic skull and glue it between the forks of my wand and she can take up residence in that if she wants it. i’ll even smudge it to saturation in yacca blood for her. best she’s a pencil sharpener i spose. i promise her that – it’s the least i can do. then she can walk about the caravan opening and shutting things and looking out through windows. might shock the neighbours but they don’t have to look. i’ve got a good friendship wand that’ll soothe the scaredest spirit. aunt drusilla can have its skull when i get one for it. it’s only fair she should have it, and she’d do the world much good with it, a wand like that i’ll call it aunt drusilla all for her sake. (firm, warm, lingering handshake – left my hand icy cold. yep, that’s she!))).

but heart-warming as all this may be, there’s more to this meditation. most people who use computers are consciously or subconsciously allowing their computers to condition them in this way against emotional attacking of sensitive energy systems, or doing the kind of damage done by emotionally-energised thought-missiles, because when you’re kind to your computer it seldom stumbles, though it might, as i mentioned earlier, get clunky at times, but as soon as you start driving its work off your own emotional gusts and gushes, you risk spoiling your computer’s best efforts at anything and little glitches start to occur, so it’s worth your while to not lose your temper.

and the enchanting thing about it is that it is conditioning us into being hyper-respectful and very temperamentally gentle, at least in our interfaces with computers, and most of us can readily see, whether consciously or subliminally, the value of applying the results of this bio-feedback in some appropriate way in our daily interactions with the people, animals, and everything around us.

anyway, it’s a relief after how nasty everyone was getting over the past thousand years or so, even if one feels a little shaky about being blackmailed into it by a mere fact of mechanism. can there really be a god of love? or at least a grid of love? or is it a sinister plot, in which certain arrangements of stuff charm us while the aliens take our money, our culture, our country, our languages, our lands, our history, our autonomy, our planet, our spiritual centres, our soul…? (i suppose that’s how most debt-enslaved, shamefully exploited, poor and not so poor nations under the control of foreign interests probably feel.)

whichever, in its favour i must say i sense in it the moral sense of great great great great great great great aunt drusilla, whose discourse on respectfulness along with her discourses on kindness and truthfulness hasn’t changed much in a thousand years. she must have been a druid. well, silla or cilla means kells or cells, and those are druid names for well, kells, cills ceils, hells, hills, halls, sells, sils, sals and all the variants of that word that were in use when those place-names got in to their current forms, all over western europe and beyond in all directions, it was, the little scallywags, colonies everywhere, and dru means, well, nobody needs to ask.

wyldwyverne: wander with the wyld and wyly wyverne

wyldwyverne was always a waif, wandering on the wavery edges of worldliness, never quite getting into the swing of things, always missing the beat, always marching to the beats of other drums that petered off into pleasantly pattering pulses that no one else seemed to hear.
moonrise over wyeurowyldwyverne was born in the usual way, innocently enough, in a normal hospital in a small country town under the southern cross (although it was midday) and the war had been ended for a few years already. doctors know about babies, and the one that first held up the wyldwyverne heard and felt the stars of strange corners of the cosmos howling in its dreaming, commented to the nurse, with a sort of sigh, ‘another space baby’, because there was a spate of us born about then.

it was bluish and skinny, a mucusy baby, and they had to stick a tube up its nose to drain the little lungs, but soon it learned to suck and later to smile and do the things normal babies do. but everyone knew it wasn’t a normal baby. it learned walk and talk rather quickly, and showed early signs of high intelligence, which surprised no one. it was an intellectual family. its eldest brother ignored it fairly successfully most of the time, and the other brother was simultaneously fascinated and appalled. sometimes he hit it and made ugly faces at it and sometimes he played with it, rather roughly, as if it were his slave. 

it was thin, but quick on its feet and could if necessary hit back, or throw with deadly accuracy whatever missiles came to hand. its parents tried to love it but lacked understanding. it irritated them for some reason. they concluded that the child was naughty and they thrashed it rather a lot for small misdemeanours. they thought it didn’t love them. it did, but they made it too scared to show it. 

gaia knew when wyldwyverne was born. she had held the woman who held the wyldwyverne in her womb in her soul and protected it from attempts by its environment to kill it, as an alien intruder. the gametes had come, tis true, from two humans, and was human, although the father was at some genetic extreme, an ogre you might say, half fairy, half wizard, with the mists of antiquity swirling about his feet, and the mother was the daughter of a fairy-seer whose gifts had for generations skipped a generation and were looking for a child of the new generation to evolve in. this was a space baby, though, and the earth had to make special provisions for these babies, so that they would not be rejected like foreign bodies from the planetary flesh. gaia looked after them all, ghosting their mamas and bonding them into their families despite their alienness.