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FAIRYLAND

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ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

eral main types of symbolism corresponding to the forms of plastic presentation established by the minds of mankind. each such "plane" has its special appearances, inhabitants, and laws- special cases of the general proposition. notable among these are the "egyptian" plane, which conforms with the ideas and methods of magick once in vogue in the nile valley; the "celtic" plane, close akin to 249 "fairyland, with a pagan pantheism as its keynote, sometimes concealed by christian nomenclature: the "alchemical" plane, where the great work is often presented under the form of symbolically constructed landscapes occupied by quasi-heraldic animals and human types hieroglyphically distinguished, who carry on the mysterious operations of the hermetic art. there are also "planes" of parable, of fab

BLUE EQUINOX

still some fairies. there are still a few people in the world who love beauty, and who are willing to fight for freedom. to read the newspapers, one would suppose that freedom was dead for ever. but with whatever bonds they will bind liberty, there will always be a few like padraic colum to keep her torch alight. we may not be allowed to speak or write what we think, but life will always live in fairyland, and an hour cometh when the doors of fairyland will open, and the iron hero nursed on fairy milk will strike the tyrants dead. aleister crowley. gitanjali and fruit-gathering. by rabindranath tagore. the macmillan co. knowing that whatever is good in rabindranath tagore is due to the style of w. b. yeats, i expected the introduction to be by that individual, who might have been romantic

DAVID ICKE CHILDREN OF THE MATRIX

simply take the official line and repeat it like parrots. because hardly anyone does any research of their own, dentists, doctors "journalists, or public, it becomes an accepted "fact" that fluoride in drinking water and toothpaste is good for teeth and not harmful. that same scenario is repeated in relation to every subject every day and, as a result, the human population lives in its own little fairyland. this serving the dragon: the future 363 manufactured illusion is so entrenched in the human psyche that when the truth does come out, most people laugh in its face. there need to be massive class action lawsuits against the authorities by those who have already had their health devastated by fluoride, prozac, and aspartame. this is already happening in canada over the use of mercury, an

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

them into five piles, which are later compared to key cards already hidden in envelopes. blockula believed to be the assembly place for the witches sabbat at mora, sweden, during the great witchcraft hysteria of 1669.70. it was said to be a large meadow with a house where there was a long table set with broth with colworts and bacon in it, oatmeal, bread spread with butter, milk and cheese. this fairyland repast sometimes tasted very well, and sometimes very ill. blofeld, john (eaton calthorpe (1913.1987) author and translator of books on eastern religion and mysticism. blofeld was born april 2, 1913, in london, england. during world war ii he served as a captain with the british war office (1940.42, and then as a cultural attache at the british embassy, chungking, china (1942.46, but ret

mington: indiana university press, 1970.71. an encyclopedia of fairies: hobgoblins, brownies, bogies, and other supernatural creatures. new york: pantheon books, 1976. the fairies in english tradition and literature. 1967. reprinted as the fairies in tradition and literature. london: routledge and kegan paul, 1967. folktales of england. chicago: university of chicago press, 1965. the personnel of fairyland: a short account of the fairy people of great britain for those who tell stories to children. 1953. reprint, detroit: singing tree press, 1971. bridging heaven and earth encyclopedia of occultism& parapsychology. 5th ed. 216 brimstone pliny (ca. 23.79 c.e) stated that houses were formerly hallowed against evil spirits by the use of brimstone. brinkley, danion (1950) danion brinkley, a co

both in the early and late romances the powers of magic and enchantment are ever present, chiefly instanced in magical weapons such as the sword durandal of roland, which cannot be shivered; the magic ointments of giants like ferragus, which when applied provide invulnerablity; and armor that exercises a similar guardianship on the body of its possessor. heroes like ogier the dane penetrated into fairyland itself and wedded its queens. this union with fairyland was the fate of a great many medieval heroes. the analogous cases of tom-a-lincolne, tannhauser, and thomas the rhymer are also relevant. the magic and the marvels are everywhere in use in the romances that deal with charlemagne. he died on january 28, 814 c.e. and was buried in aachen. sources: cabaniss, allen. charlemagne. new yor

ities of fairies in relation to human beings include abducting babies and putting changelings in their place; helping plants and flowers to grow; sweeping floors; bestowing miraculous gifts for friendship (such as removing deformities or breaking the spells of witches; performing mischievous pranks like milking cows in the fields, soiling clothes put out to dry, curdling milk, and spoiling crops. fairyland was usually underground or in some magical other dimension. here time became mystically changed.one night in fairyland might equal a lifetime in the human world. some of the most romantic and poignant folktales concern mortals who fall in love with a fairy queen and are transported to the magical world of fairyland where all wishes come true, but through breaking some taboo or indulging

iries (1691, kirk confidently describes the life, occupations, and activities of the fairies in their subterranean world. kirk s tomb is in aberfoyle, but legend has it that he swooned away while crossing a fairy hill and after apparent death and burial appeared in a dream to a rela- fahler, jarl ingmar encyclopedia of occultism& parapsychology. 5th ed. 536 tive, stating that he was a prisoner in fairyland. he gave instructions for his release, but his cousin was too frightened to complete them, and kirk was lost forever. there are many folklore stories of fairies assisting humans, mainly in a bucolic setting. household fairies were said to assist in everyday tasks like washing dishes, laying the fire, sweeping the floor, making bread bake properly, and so on but asked to be treated respec

york: macmillan, 1977. encyclopedia of occultism& parapsychology. 5th ed. fairies 537 baring-gould, s. a book of folk-lore. london [1913. briggs, katharine m. the anatomy of puck: an examination of fairy beliefs among shakespeare s contemporaries and successors. london: routledge& kegan paul, 1959. a dictionary of fairies. london: allen lane, 1976. reprint, london: penguin, 1977. the personnel of fairyland. oxford, england: alden press, 1953. reprint, singing tree press, 1971. the vanishing people: a study of traditional fairy beliefs. london: b. t. batsford, 1978. cooper, joe. the case of the cottingley fairies. london: robert hale, 1990. doyle, arthur conan. the coming of the fairies. london: hodder& stoughton, 1922. 2nd ed, rev. and enl. london: psychic press, 1928. reprint, new york: s

pling wrote several impressive short stories of the eerie and supernatural, including the mark of the beast (1890, the house surgeon (1909, the brushwood boy (1898, and they (1904. these are contained in his various collections. wells was a prolific writer of short stories, many of which were on occult and fantasy themes, including the red room, a moth, the apple, under the knife, skelmersdale in fairyland, the door in the wall, and a dream fiction, english occult encyclopedia of occultism& parapsychology. 5th ed. 558 of armageddon. these are contained in such collections as the stolen bacillus (1895, the red room (1896, the plattner story and others (1897, and thirty strange stories (1897. six early collections were reissued in one volume as famous short stories of h. g. wells in 1938. si

by evil spirits that my physical existence should be destroyed, the demon, by name joseph balsamo, planned a subtle scheme to bring to bear upon the enfeebled physical system the magic of the infernal world. fairies occupied a large place in harris s esoteric system. there is a long discussion of them in the arcana under the title the divine origin of the fay. he claimed constant intercourse with fairyland and poured forth a number of communications in which the little brothers playfully called him little yabbit. the publication of harris s own following, the herald of light (1857.61, was called a journal of the lord s new church and was almost entirely written by harris. in 1859 he announced to his congregation in new york that the spirits had entrusted him with the mission of going to en

empt to revive lucifer in his pre-christian positive nature occurred in theosophy. early in the twentieth century, the theosophical society named one of their prominent periodicals lucifer, and the arcane school called its publishing concern lucis publishing. lugh in medieval irish romance, son of kian and father of cuchulain. he was brought up by his uncle goban, the smith, and by duach, king of fairyland. it was prophesied that lugh should eventually overcome his father s old enemy balor, his own grandfather. so instead of killing the three murderers of his father, kian, he put them on oath to obtain certain wonders, including the magical spear of the king of persia and the pigskin of the king of greece, which, if laid on a patient, would heal him of his wound or cure him of his sickness

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ng, max freedom. the secret science behind miracles. vista, calif: huna research publications, 1954. mananan son of the irish sea-god lir, magician with strange possessions. his magical boat ocean-sweeper, steered by the wishes of its occupant; his horse aonban, able to travel on sea or land; and his sword fragarach, a match for any mail, all were brought by lugh from the land of the living (i.e, fairyland. as lord of the sea he was the irish charon, and his colorchanging cloak would flap as he marched around the camp of hostile force invading ireland. he is comparable with the cymric manawiddan and resembles the hellenic proteus. mandala a mystical diagram used in india and tibet to attract spiritual power or for meditation purposes. the term derives from the sanskrit word for circle, alt

e thomas, as they named him, as evidenced by the continuing publication of books and chapbook pamphlets containing his prophecies until well into the nineteenth century. for a detailed study, see the romance and prophecies of thomas erceldoune, edited by j. a. h. murray for the english text society, london, 1875. a beautiful legend credits thomas with obtaining his prophetic powers after visiting fairyland. the ballad of thomas ryner and the queen of elfland in its various forms is classified as no. 37 of the collection of english and scottish popular ballads, edited by francis james child, published in five vols, 1882.98. thompson, rosina (1868) british trance medium, whose abilities developed at frederic w. thurstan s delphic circle at hertford lodge, battersea, london. in her early sitt

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

that the modern, global belief in flying saucers and their occupants is identical to an earlier belief in the fairy-faith. the entities described as the pilots of the craft are indistinguishable from the elves, sylphs, and lutins. debunkers such as robert sheaffer have employed a different sort of argument to the effect that flying saucers and their occupants are as much a delusion as fairies and fairyland. neither approach, however, seems a wholly adequate way of explaining the mysteries inherent in such encounters, which paradoxically offer up real -seeming encounters with things that almost certainly do not exist in the conventional understanding of the verb. fairies have found new life among new age visionaries and channelers and other explorers of the far edges of consciousness. one w

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

o the statusofadeptus exemptus(t=4260, he was authorized to establish a new temple in england and to choose two companions to be his co-chiefs. a further letter gave him the right to sign fraulein sprengel's motto on her behalf on any papers necessary for the founding and working of other temples. westcott had wished for an adept and, as with all wishes made true, he had found one in the realm of fairyland. w.b.yeats recorded her true nature in his allegorical account of the founding of the order:'thenan old woman came, leaning upon a stick, and, sitting close to them, took up the thought where they had dropped it. having expounded the whole principle of spiritual alchemy, and bid them found the orderofthe alchemical rose, she passed from among them, and when they would have followed was n

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

erprints of the gods 280 city of cairo, a jumble of skyscrapers and flat traditional roofs separated by the dark defiles of narrow streets and interspersed with the needlepoint minarets of a thousand and one mosques. a film of reflected streetlighting shimmered over the whole scene, closing the eyes of modern cairenes to the wonder of the stars but at the same time creating the hallucination of a fairyland illuminated in greens and reds and blues and sulphurous yellows. i felt privileged to witness this strange, electronic mirage from such an incredible vantage point, perched on the summit platform of the last surviving wonder of the ancient world, hovering in the sky over cairo like aladdin on his magic carpet. not that the 203rd course of the great pyramid of egypt could be described as

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

d plenty of ufo witnesses there, including this guy, ralph something, that claimed he had been inside the mountain, and whisked off from there to outer space. quite a yarn. i went there with gene and geneva steinberg once, and with jim moseley and his daughter betty and tim beckley, on christmas eve, in 1968 as i recall. the other entrance dates back into cherokee indian legend of the entrance to fairyland, magonia, or whatever-you-call-it. it was the home of the yum-wee- chum-dee, the little men, and was near tallulah falls in north georgia. i searched for years for that entrance. up where deliverance was filmed. trw: you can see it ahg: excuse me? trw: the entrance. you can see it clearly in the background in one of the rafting scenes in deliverance. ahg: coincidence? trw: who knows? sha

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

y to lose yourself in the peace and fascination of the natural landscapes of this region. step 10. this square lies under the domination of the kerubic taurus which directly affects its physical conditions. the astrological influence here is saturn. the tarot influence is the universe. these influences, acting harmoniously together under the conscious direction of horus, have resulted in a scenic fairyland of natural beauty, a woodland paradise. step 11. after observingthis square siufficiently, return to your physical body and employ the banishing pentagram and hexagram of earth. record your experiences in your magical diary. 138 the thirty aethyrs andan angel cometh forth, and. he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

th burrowed and housed like sunless ants in sunless caves (aeschylus)secrecy from the word root sacsacred, sacrament, sacrificial, sacrilege, sacked, sacrummanipulating the religionsno matter the clan, no matter the religion, the god could superimpose himself and use their beliefs to hisadvantage. the god who came from the land of the lead, the unknown land of happiness, or fromavalon the isle of fairyland, dwelt on high hill until rich enough to go home. the virgin oraclesthe ancients were so steeped in their ideology about the gods when a hypnotized virgin chanted in ill-constructed hexameter greek, they accepted the words for final authority from god and shaped theirconduct in things of major importance accordingly. by this important method of chicanery the oracleruled for a thousand ye

ROBERT KIRK WALKER BETWEEN WORLDS

imself. kirk was a seventh son, such as were widely believed to be susceptible to magical and spiritual dimensions. despite his important role as a churchman and literary figure, he became wrapped in the otherworldly traditions. robert kirk is said, to this day, to be entrapped in the otherworld; in the aberfoyle region of scotland he is reckoned not to have died, but to have been translated into fairyland. it should be emphasized that the celtic fairyland is not a realm of preface xiii cozy little elves and sprites, but as kirk describes it, an entire world with powerful beings living in it according to their own natural laws. we also know from early irish tradition that the sidh or fairy people were the old gods and goddesses, and on a more primal level were the ancestors of the people o

ell they were taken away when in child-bed to nurse fayrie children, a lingering voracious image of [themselves] being left in their place. the mortal nurse for fairy children is a widespread theme, and one which kirk returns to in some detail later, citing a specific case contemporary to himself. the false human, a substitution also associated traditionally with that of children stolen away into fairyland, eventually expires: in kirk's later, more detailed, example a wife returns from the fairy realm and is reunited with her husband. one again the emphasis is upon a physical translation into the subterranean dimension: page 25. she neither perceives any passage out, nor sees what these people do in other rooms of the lodging. when the [fairy] child is weaned, the nurse either dies, or is

he was not, therefore, dead at all, and could be retrieved at the christening ceremony of his own (posthumous) infant. the ritual for his recovery was that he would appear at the christening, and his cousin was to throw a knife over him which would liberate him (due presumably to the fairies' aversion to iron. in 1812 patrick graham25 wrote that local people firmly believed that kirk was still in fairyland, as his cousin had been so astonished at his appearance at the christening, that he had failed to throw the knife as advised. the tradition persisted into the twentieth century, and was noted by w.y. evans wentz. 1 http//www.dreampower.com/kirk_wbw/pg_102.htm (5 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) the usual position of folklorists on this subje

steed standing but away was himself. this duality occurs again in verses where tam lin and janet make love, during which she 'falls in a mist' and her lover is both present and 'away. in several variants of the story, tam lin is enchanted at or by a magical well. his horse may be found by the well as a sign or totem symbol of his presence, but he is present in another dimension, that of elfland, fairyland, the otherworld or under world. he is summoned by the pulling of roses, and it should be noted in this context that appendix 3: the ballad of tam lin 131 plants and trees are the routes whereby spirits are enabled to return to the womb for rebirth, in primal tradition. 6. janet becomes pregnant despite tam lin's seeming insubstantiality, janet 'goes with child, and will not acknowledge a

irth, in primal tradition. 6. janet becomes pregnant despite tam lin's seeming insubstantiality, janet 'goes with child, and will not acknowledge any mortal origin for her condition. this pregnancy is significant in several ways, over and above the obvious allusion to pagan fertility magic. there is a strong parallel between janet's pregnancy 'in a mist' and the actual translation of tam lin from fairyland. the ballads imply that the two processes are possibly united or analogous. folk tradition does not necessarily discriminate between magical location of beings, the spirits of the dead, and the birth of children. from an esoteric viewpoint, within the more subtle teachings of the tradition, the popular lore is not, in fact 'condensed. nor are we suggesting that the ballad lore is merely

onicity and correspondence through more than one world, with primary motivations devolving from a key archetype that may be expressed in more than one mode. 7. four-and-twenty ladies gay http//www.dreampower.com/kirk_wbw/pg_126.htm (6 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds the chess-playing ladies or maidens appear in several variants in tam lin. they are often placed in fairyland, as an example of the joys of that place. in our particular version of the ballad, they are at the court of the king, but in either case they represent the collection of feminine powers at work. chess, it should be remembered, was no mere diversion, but a magical or cosmological game in celtic culture. the regular appearance of chess-playing maidens in ancient lore, both folk and literar

atural cause and effect in the outer world, by rejecting the so-called oeinevitable, the wheel of procreation. her second challenge, however, is on an inner or magical level whereby she moves against the current of the unseen powers, and seeks to suspend their cycle of operations also. she is stealing tam lin from the fairies- operating the magic known as 'the path of the thief. 1o. the nature of fairyland and the fine to hell tam lin's description of fairyland is heavily colored by those of the celtic paradise. in many versions of the ballad, the pleasures of the land are described, and one wonders why the hero might wish to leave 'at the end of seven years/ they pay a fine to hell' tam lin is aware that his time in fairyland is limited- and the implications of this are far beyond the nur

he is transformed and returned to the earth; she hides him from sight. his final transformation is a return. 13. the curses for the first time, the fairy queen speaks out, and emits a sequence of curses. these prohibitions are suggestions of tam lin's new powers of perception as a transformed being, and are common to fairy and otherworld folklore. as tam lin has been saved from the underworld or fairyland, he can see into both realms, that of the human and of the non-human. hence the threat that his eyes would have been plucked out, if only the queen had known. a similar curse is made regarding his heart, the traditional centre of love. if he had had a heart of stone, he might never have been saved! the malevolence of the fairy queen, in tam lin is rather different from her role in thomas

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

hor himself is not called upon to explain what he designed. an allegory is a personation of distinct and definite things, virtues or qualities, and the key can be given easily; but a writer who conveys typical meanings, may express them in myriads. he cannot disentangle all the hues which commingle into the light he seeks to cast upon truth; and therefore the great masters of this enchanted soil, fairyland of fairyland, poetry imbedded beneath poetry, wisely leave to each mind to guess at such truths as best please or instruct it. to have asked goethe to explain the "faust" would have entailed as complex and puzzling an answer as to have asked mephistopheles to explain what is beneath the earth we tread on. the stores beneath may differ for every passenger; each step may require a new desc

TYSON DONALD SOUL FLIGHT

the land of the dead visited by the hero aeneas, as a pleasant place of smiling lawns and happy groves "here a bright sky robes the fields with fuller radiance and with dazzling light: and they know their own sun, their own stars. some exercise their limbs on grassy wrestlinggrounds; in sport they contend, and struggle on the yellow sand: some mark the measure with their feet, and sing songs."46 fairyland is the astral realm where human beings who have projected their consciousness out of the physical world perceive and interact with the race of spirits known in europe, and particularly in celtic countries, as fairies. it is commonly thought to be the place where fairies live, but since human beings only are aware of fairies in this place when they themselves are present, this is not some

's elysium, is a bright and sunny meadow, often the slope of a large and gently rounded hill, where fairies are observed to dance and play. the other is sometimes called the underworld, and is described as brightly illuminated and lavishly appointed caverns beneath the surface of the earth, in which are set: fine houses and dining halls. the two come together in the descriptions of the portals to fairyland, which often open into the sides of low and grass-covered hills. such hills are co.mmon in southern england, rising from the flat plains. they are not natural, but were build for religious purposes by the ancient race that erected stonehenge and other great cosmic circles and spirals such as avebury. the center of fairy activity in ireland is a similarly shaped, grass-covered hill. it is

les to conclude that fairies are a jolly and pleasant band of spirits with whom to have dealings. however, if that person thought for a moment, and reflected that in greek mythology the furies, or erinyes, were commonly known as the eumenides (the gracious ones, and if he considered why this should be so, he might begin to see fairies in a less rosy light. robert kirk, who wrote about fairies and fairyland in 1691, made this important point in the opening paragraph of his treatise, in which he describes the nature of fairies. these siths, or fairies, they call sleagh maith, or the good people, it would seem, to prevent the dint of their ill attempts (for the irish use to bless all they fear harme of) and are said to be of a midle nature betuixt man and angel, as were dzemons thought to be

that agitate them, that they can make them appear or disappear att plea ure. kirk, who was the minister of the scottish parish of aberfoyle, rightly observed that the bodies of fairies are astral, not material, in nature. he came to know only too well the dangerous nature of fairies on a firsthand basis. kirk was a seventh son, and possessed the second sight that allows perception of fairies and fairyland. the year after writing his important work on fairies, he was found lying dead on the slope of the local fairy hill (dun-ski) in aberfoyle, called the fairy knowe. aberfoyle was the place of kirk's birth, where he had returned to preach following the death of his father, the minister of the 47. kirk and lang, secret commonwealth, 5. chapter three: the land of fairy 39 parish, so it may b

, wrote in his book of local history, sketches of picturesque scenery, that kirk's ghost appeared to one of his relatives shortly after his abduction and declared that he would come again at the baptism ceremony of his child-his wife having been pregnant at the time of his supposed death-and that his cousin must cast his dirk over kirk's head, and then kirk would be released from his captivity in fairyland. true to his word, kirk made his reappearance at the baptism, but his cousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner of the fairies to this day.48 fairies were known as the fair family and the good neighbors because the country folk who interacted with them were terrified of them. the flattering names were a way o

50. eliade, 72. chapter three: the land of fairy 41 the fairy queen fairy society is a monarchy. they are ruled by a king and queen, but the king is much less prominent than the queen, and perhaps less powerful. this is not true in all the accounts of fairies, but it is so in the majority of tales. shakespeare's play a midsummer night's dream (c. 1595, in which king oberon and queen titania rule fairyland together as equal partners, does not reflect the countless encounters with the fairy queen that occur in more simple folktales. sometimes the queen is met on the road mounted upon a fine white horse, accompanied only by her hunting dogs, as she appeared to thomas learmont of ercildoune, who went with her to fairyland and there acquired the occult knowledge that caused him to be remembere

n he heard beautiful music coming from under the ground. he lifted a broad, flat stone and descended the hidden stair beneath to discover the piper, who kindly invited him to stay for a meal. after eating, the man returned to his home, only to discover that four generations had passed. less frequently, the time distortion is reversed, and those who believe themselves to have spent years living in fairyland discover that only a few hours have elapsed in the human world. scholars commenting on this time distortion have observed that the mind-altering drugs taken by shamans and witches to induce soul flight-such as mescaline, opium, and peyote-sometimes distort time. opium addicts have written that in certain opium dreams, years seem to pass-or even entire lifetimes. if the brains of those be

nner, and their bodies develop an unnatural strength and vitality. they sometimes become malicious and even dangerous. modern medicine would dismiss the changeling as a folk explanation for mental illness, yet to dismiss it in this cavalier fashion is not to explain it. the changeling is an integral part of the fairy mythology. a related type of abduction was that of nursemaids, who were taken to fairyland for the purpose of nourishing fairy children at their breasts. when their duties were fulfilled, they were either permitted to return to the human world, or were allowed to stay on in the fairy world. this myth suggests that fairies are nourished in some way on the vitality of human beings, which in the tales of the abduction of nursemaids is represented by human milk. we see in this an

shire. and betwene the houres of .xii. and one at noone, or at midnight, he vseth them. whereof (he sayth) the blacke feries be the o o r s t .t"h e se three types of fairies perhaps correspond to another triple classification: those that do only good (the white, those that do only evil (the black, and those that do both good and evil (the green. stone circles a more material kind of doorway into fairyland was the stone circles that are to be found scattered throughout britain and continental europe. fairies were supposed to dance about these circles to open the gateway to the astral world. it was located between two of the stones in the circle, but which two was not evident when the gateway remained inactive. how the fairies opened the gate is a mystery, unless it is revealed in the pract

mountains, lovely lakes and pleasant flower-gardens, which are at any rate much superior to anything in the physical these higher astral levels in the theosophical system have a kind of magical, living beauty about them that entrances 93. leadbeater, astral plane, 17-8. 94. ibid, 26. 95. ibid, 27. chapter six: theosophy 83 the visitor and makes him reluctant to leave. this has often been said of fairyland, where everything is more perfect and more beautiful than in life. spiritualist mediums did not see this level of astral complexity when traveling out of their physical bodies. naturally, theosophists had an answer for this discrepancy, one which managed to both dismiss and, at the same time, disparage the spiritualists. it may be objected by some readers that no such complexities as the

chips in the bag were affected by this foul taste. it was just an amusing little trick the spirit did for its own entertainment, to observe my reaction when i put the chip in my mouth. it is rare for spirits to modify the sense of taste, but it does happen, as demonstrated historically by all the accounts of sumptuous fairy feasts and delicious wines that suddenly vanish into thin air. dangers of fairyland malicious spirits are mainly confined to the infernal levels of the astral world. if you avoid exploring these levels, you may never encounter such a spirit even after years of regular soul flights. spirits of possession are all infernal spirits. it is much less likely that you will suffer possession if you remain on or above the base level of the astral world. elementals are capricious

es attempt to seduce the unwary traveler into fulfilling their purposes. in spite of the need for caution in dealing with them, visits to the lands of the fairies are filled with wonders and rewards of knowledge. if you travel to this highest of the infernal levels, do so with caution, forewarned about the deceptive nature of the spirits you will encounter there. by the way, you should not expect fairyland to consist only of caves and caverns. this is where many fairies have their homes, but they also roam the countryside at will, and visits to their lands will often involve rural fields and woods that contain small villages and towns of an antique appearance. merely because an astral level is infernal, or beneath the base astral level, does not necessitate that it consist only of caverns

visits to their lands will often involve rural fields and woods that contain small villages and towns of an antique appearance. merely because an astral level is infernal, or beneath the base astral level, does not necessitate that it consist only of caverns. caves are 314 soul flight the most natural symbolic expression of the infernal levels, but on many infernal levels you will not find caves. fairyland is somewhat behind the natural world in its time period-to travel there is to travel back in time several centuries. the exact period varies, suggesting that it may in part be a matter of the traveler's unconscious expectation. it is usually medieval or renaissance, but can be as late as the victorian period. fairies do not seem to like the industrial age with its smoke and machines. the

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