Praise to the protectors.

April 1, 2003

Venerable Sirs or Ladies,

May we and all our relatives be safe and secure

May we and all our relatives be happy at heart

May we and all our relatives want to prevent and abandon doings that lead to

someones downfall.

May we and all our relatives want to do doings that lead to the highest

blessings.

This letter is composed with the following subjects;

- Introduction.

- Protectors.

- The helpfull army of protectors.

- A faery protector.

- Can faeries attain enlightenment?

- If interested ; please sign a Citizens Declaration for reaffirming our

commitment to international

cooperation at the end of the letter.

- Introduction.

<<The world has changed.

I can feel it in the air,

I can feel it in the water

For many things that once were are now lost.

Introduction of the companions; lord of the Rings, Tolkien.>>

This is another attempt to write this letter. I am very confused and

disturbed because of the war and my relation with my parents. I was ending

up with some moralistic letter, but somehow that would end up as wrong

speech, even though it wasnt my intention to do so. The Buddha seemed to

explain what to do in order to live with a protector. And that is what this

letter is about. There seems to be a conflict between some protectors.

Followers of Allah, which is a well known protector and some human

protectors, Bush, Blair and Balkenende. They all say that they are the best

or conquerors, but I think that that is normal for protectors. This

situation also altered my view towards Samurai-s, Japanese sword fighters,

and buddhist fighting monks. Somehow this becomes more acceptable now, I

seemed to be guided by kamma and they seem to be guided by my well-being. I

never the less think that it would be best to do things that are good for

both countries. Further would I like to speak praise of the stand solidness

of the people who resigned because of the comming war, and to praise the

resoluteness of the people who want to use the veto to stop this war. The

war seem to cause lots of tension in the groups and people easily grow apart

because of the ideas of right and wrong.

- Protectors.

Anguttara Nikaya X.17 - Natha Sutta - Protectors

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only.

"Live with a protector, monks, and not without a protector. He suffers, one

who lives without a protector. And these ten are qualities creating a

protector. Which ten?

"There is the case where a monk is virtuous. He dwells restrained in

accordance with the Patimokkha, consummate in his behavior & sphere of

activity. He trains himself, having undertaken the training rules, seeing

danger in the slightest faults. And the fact that he is virtuous... seeing

danger in the slightest faults, is a quality creating a protector.

"Then again, the monk has heard much, has retained what he has heard, has

stored what he has heard. Whatever teachings are admirable in the beginning,

admirable in the middle, admirable in the end, that -- in their meaning &

expression -- proclaim the holy life that is entirely complete & pure: those

he has listened to often, retained, discussed, accumulated, examined with

his mind, & well-penetrated in terms of his views. And the fact that he has

heard much... well-penetrated in terms of his views, is a quality creating a

protector.

"Then again, the monk has admirable friends, admirable comrades, admirable

companions. And the fact that he has admirable friends, admirable comrades,

admirable companions is a quality creating a protector.

"Then again, the monk is easy to speak to, endowed with qualities that make

him easy to speak to, patient, respectful to instruction. And the fact that

he is easy to speak to... respectful to instruction, is a quality creating a

protector.

"Then again, the monk is adept at the various affairs involving his fellows

in the holy life; is vigorous, quick-witted in the techniques involved in

them, is up to doing them or arranging to get them done. And the fact that

he is adept at... doing them or arranging to get them done is a quality

creating a protector.

"Then again, the monk is one who desires the Dhamma, endearing in his

conversation, greatly rejoicing in the higher Dhamma & higher Discipline.

And the fact that he is one who desires the Dhamma, endearing in his

conversation, greatly rejoicing in the higher Dhamma & higher Discipline, is

a quality creating a protector.

"Then again, the monk keeps his persistence aroused for abandoning

unskillful qualities and for taking on skillful qualities. He is steadfast,

solid in his effort, not shirking his duties with regard to skillful

qualities. And the fact that he keeps his persistence aroused... not

shirking his duties with regard to skillful qualities, is a quality creating

a protector.

"Then again, the monk is content with any old robe cloth at all, any old

alms food, any old lodging, any old medicinal requisites for curing sickness

at all. And the fact that he is content with any old robe cloth at all, any

old alms food, any old lodging, any old medicinal requisites for curing

sickness at all, is a quality creating a protector.

"Then again, the monk is mindful, highly meticulous, remembering & able to

call to mind even things that were done & said long ago. And the fact that

he is mindful, highly meticulous, remembering & able to call to mind even

things that were done & said long ago, is a quality creating a protector.

"Then again, the monk is discerning, endowed with discernment of arising &

passing away -- noble, penetrating, leading to the right ending of stress.

And the fact that the monk is discerning, endowed with discernment of

arising & passing away -- noble, penetrating, leading to the right ending of

stress, is a quality creating a protector.

"Live with a protector, monks, and not without a protector. He suffers, one

who lives without a protector. These are the ten qualities creating a

protector."

Revised: Mon 10 September 2001

http://www.accesstoinsight.org/canon/anguttara/an10-017.html

- The helpfull army of protectors.

Digha Nikaya 32 - Atanatiya Sutta - Discourse on Atanatiya

For free distribution only.

From The Book of Protection, translated by Piyadassi Thera (Kandy: Buddhist

Publication Society, 1999). 1999 Buddhist Publication Society.

Used with permission. (not personal though)

Thus have I heard: [1]

On one occasion the Blessed One was living on the Vulture's Peak near

Rajagaha (Rajagir).

Then four great kings[2] having placed a guard over the four quarters, with

a large army of Yakkhas, of Gandhabbas, of Kumbhandas, of Nagas; having

placed troops; having placed a barricade of soldiers on four sides, came to

the presence of the Blessed One, when the night was far advanced,

illuminating the entire Vulture's Peak with their surpassing radiance,

saluted the Blessed One and sat on one side. From among the (attendant)

Yakkhas, some saluted the Blessed One, and sat on one side; some exchanged

greetings with the Blessed One conversing in a friendly and courteous

manner, and sat on one side; some saluted him with clasped hands, and sat on

one side; some announced their name and lineage, and sat on one side; some

sat on one side in silence.

Then the great King Vessavana (Skt. Vaisravana[3]), who was seated on one

side, said to the Blessed One:

"Venerable Sir (bhante), there are eminent Yakkhas who are not pleased with

the Blessed One, there are also eminent Yakkhas pleased with the Blessed

One. There are Yakkhas of middle rank who are not pleased with the Blessed

One, and there are those who are pleased with the Blessed One. There are

Yakkhas of inferior rank who are not pleased with the Blessed One, and there

are those who are pleased with the Blessed One. The Yakkhas, bhante, as a

rule, are not pleased with the Blessed One. What is the reason for this?"

"Well, the Blessed One teaches the Dhamma to establish abstention from

killing, from stealing, from sexual misconduct, from false speech, and from

liquor that causes intoxication and negligence. To them such teaching is

unpleasant and unpalatable."

"Surely bhante, there are disciples of the Blessed One. They frequent the

remote recesses of forest and woodland wilderness where there is no sound,

no tumult, where breezes are void of human contact, and suitable for man's

seclusion and quiet contemplation. There are eminent Yakkhas who haunt these

forests, who have no faith in the word of the Blessed One.

"Bhante, may the Blessed One learn the Atanata[4] protection so that the

displeased Yakkhas may be pleased, so that the monks and nuns, laymen and

laywomen, may be at ease, guarded, protected and unharmed."

The Blessed One gave consent by his silence. Then the great King Vessavana,

knowing that the Blessed One had consented, recited the Atanatiya

protection:

1. "Homage to Vipassi (the Buddha) possessed of the eye (of wisdom) and

splendor. Homage to Sikhi (the Buddha) compassionate towards all beings.

2. "Homage to Vessabhu (the Buddha) free from all defilements and possessed

of ascetic energy. Homage to Kakusanda (the Buddha), the conqueror of (the

five-fold) host of Mara.

3. "Homage to Konagamana (the Buddha) who has shed all defilements, and had

lived the holy life. Homage to Kassapa (the Buddha) who is fully freed from

all defilements.

4. "Homage to Angirasa (the Buddha Gotama), the son of the Sakyas, who is

full of radiance, and who proclaimed the Dhamma that dispels all suffering.

5. "Those in the world, who have extinguished (the flames of passion), and

have perceived through insight (meditation), things as they really are, they

never slander anyone; they are mighty men who are free from fear.

6. "Gotama (the Buddha) dear to gods and men, endowed with knowledge and

virtue,[5] mighty and fearless, all do homage to him (homage be to him).

7-8. "When the resplendent sun -- offspring of Aditi -- with its full orb,

arises, then the night ceases, and it is called the day. The direction from

which the sun rises (is the East). There exists the ocean deep and vast.

9. "This -- a spreading sheet of water -- they know as the ocean. Where

there is East (to the East of Mount Meru) they say that quarter is East.

10. "Custodian of this quarter is a great king named Dhatarattha who has a

retinue of attendants, and is sovereign lord of the Gandhabbas.

11. "Attended by Ghandhabbas he enjoys their song and dance. Many are his

(Datharatta's) sons, all of one name, so have I heard.

12-13. "Eighty and ten and one are they, Inda their name, and mighty are

they. They too, beholding the Buddha -- Kinsman of the sun, mighty and

fearless -- salute him from afar: "Homage to thee, who art unique among

mankind; glory to thee, the noblest among men."[6]

14-15. "As by thy omniscience,[7] thou hast looked on (mankind with a

knowing eye), even the non-humans pay reverence to thee. This we have often

heard. We, therefore, request the Yakkhas to pay homage to Gotama, the

Conqueror (the Buddha). They too say: 'We reverence Gotama, the Conqueror,

we reverence Gotama who is endowed with knowledge and virtue.'"

16-18. "The direction from where the petas (corpses), backbiters, murderers,

the fierce brigands, and the deceitful are removed, is the direction (to the

right of Mount Meru), and is called the quarter of the South. The custodian

of this quarter is a great king named Virulha who has a retinue of

attendants, and is the sovereign lord of Kumbhandas. Attended by the

Kumbhandas he enjoys their song and dance.

19. "Many are his (Virulha's) sons, all of one name, so have I heard. Eighty

and ten and one are they, Inda their names, and mighty are they.

20. "They too, beholding the Buddha -- Kinsman of the sun, mighty and

fearless -- salute him from afar: 'Homage to thee, who art unique among

mankind; glory to thee, the highest among men.'

21-22. "As by thy omniscience, thou hast looked on (mankind with a knowing

eye), even the non-humans pay reverence to thee. This we have often heard.

We, therefore, request the Yakkhas to pay homage to Gotama, the Conqueror

(the Buddha). They too say: 'We reverence, Gotama, the Conqueror, we

reverence Gotama who is endowed with knowledge and virtue.'

23-24. "When the resplendent sun -- offspring of Aditi -- with its full orb,

sets, then the day ceases, and it is called night. The direction where the

sun sets (is the West). There exists the ocean deep and vast.

25. "This -- a spreading sheet of water -- they know as the ocean. Where

there is West (to the West of Mount Meru) they say that quarter is West.

26. "Custodians of this quarter is a great king named Virupakkha who has a

retinue of attendants, and is sovereign lord of the Nagas.

27. "Attended by Nagas he enjoys their song and dance. Many are his

(Virupakkha's) sons, all of one name, so have I heard.

28-29. "Eighty and ten and one are they, Inda their name, and mighty are

they. They too, beholding the Buddha -- Kinsman of the sun, mighty and

fearless -- salute him from afar: 'Homage to thee, who art unique among

mankind; glory to thee, the noblest among men.'

30-31. "As by thy omniscience, thou hast looked on (mankind with a knowing

eye), even the non-humans pay reverence to thee. This we have often heard.

We, therefore, request the Yakkhas to pay homage to Gotama, the Conqueror

(the Buddha). They too say: 'We reverence, Gotama, the Conqueror, we

reverence Gotama who is endowed with knowledge and virtue.'

32. "Where lies delightful Uttarakuru (the Northern continent), where towers

beautiful Mount Meru, there are born men who are selfless and unattached.

33. "They neither sow the seed nor use[8] the plow. Spontaneously grown corn

is there for them to enjoy.

34. "The rice, purged of the red powder and of husk, clean and

sweet-scented, is boiled in golden vessels; it is this that they partake of.

35. "They make of cows a single-seated mount (like mounting on horseback)[9]

and ride about from place to place.

36-37. "They make use of women and men, girls and boys as vehicles, and

travel from place to place in them.

38. "Mounting on vehicles (on elephants and horses) they (the Yakkhas of

King Vessavana) travel in every direction.

39. "This king who has a retinue of attendants, is possessed of elephants

and horses on which he rides. He also has celestial chariots, palaces, and

palanquins. He has cities well built in the celestial regions.

"Their names are Atanata, Kusinata, Parakusinata, Natapuriya,

Parakusitanata. To the North, the city of Kapilavata, to the South[10]

Janogha, and cities named Navanavati, Ambara-ambaravati and the kingdom of

Alakamanda. Happy one (addressing the Buddha), this Kuvera (another name for

Vessavana) has a kingdom named Visna, therefore, the great king Kuvera is

called Vessavana. There are Yakkhas (of this king) who hold investigations

and make them known. They are Tatola, Tattala, Tatotala, Ojasi, Tejasi,

Tatojasi, Suro, Raja (Sura-raja) Arittho, Nemi (Arittha-nemi). There (in

Visana kingdom) lies the lake Dharani whence rain-clouds (drawing water)

pour them forth. And there is also the hall named Bhagalavati where the

Yakkhas assemble.

40. "There (round about the hall) are trees bearing perpetual fruit. (On

these trees) there are multitudes of birds. There also is heard the cry of

peacocks and herons, and the melodious song of kokilas (the Indian cuckoo).

41. "There (near the lake) the cry of the birds, who call 'Live ye! Live

ye!' (jivamjivaka) is heard. The bird Otthavacittaka ('O lift your

hearts!'), the jungle fowls, the crabs and the Pokkharasataka birds roam the

woods.

42. "There the cry of the parot, the myna-birds and the dandamanavaka birds

is heard. And Kuvera's lotus-lake ever lies in her beauty in all seasons.

43-44. "That direction (to the North of Mount Meru) is called by people the

quarter of the North. The custodian of this quarter is a great king named

Kuvera who has a retinue of attendants, and is sovereign lord of the

Yakkhas. Attended by the Yakkhas he enjoys their songs and dance.

45. "Many are his (Kuvera's) sons, all of one name, so have I heard. Eighty

and ten and one are they, Inda their names, and mighty are they.

46. "They too, beholding the Buddha, kinsman of the sun, mighty and

fearless, salute him from afar: 'Homage to thee, who art unique among

mankind! Glory to thee, the noblest among men.'

47-48. "As by thy pure omniscience thou hast looked on (mankind); even the

non-humans pay reverence to thee, this we have heard. We, therefore, request

the Yakkhas to pay homage to Gotama, the Conqueror (the Buddha). They, too,

say, 'We reverence Gotama, the Conqueror, we reverence Gotama who is endowed

with knowledge and virtue.'

"Happy One, this is the Atanata protection whereby both the monks and nuns,

laymen and laywomen may live at ease, guarded, protected, and unharmed.

"If any monk or nun, layman or laywoman learns by heart this Atanata

protection, and be word-perfect in repeating it, and if any non-human male

or female Yakkha, youth or maiden Yakkha, Yakkha Minister or any Yakkha, or

Yakkha attendant; male or female Gandhabba... (as before); male or female

Kumbhanda... male or female Naga... were to walk with him or her, or stand

or sit or lie down with him or her with malevolent intent, such a non-human,

Happy One, will not obtain hospitality from any town or township, will not

obtain a place to dwell, nor could live in the Kingdom of Alakamanda. He

will not be able to attend the meetings of the Yakkhas. Further he would not

be accepted or given in marriage, he would be reproached (by casting remarks

on his deformed teeth or eyes or any part of the body), and the non-humans

would put an empty bowl over his head and split it (head) in seven pieces.

"Happy One, there are non-humans who are fierce, violent, given to

retaliation; those non-humans heed neither the (four) great kings, nor their

ministers nor their attendants. They are called rebels against the (four)

great kings. Even as in the kingdom of Magadha, the thieves heed neither the

king of Magadha, nor the ministers, nor their attendants, and are called

rebels against the king of Magadha, so there are non-humans who are

fierce... (as before). They are called rebels against the (four) great

kings.

"Happy One, if any non-human -- male or female Yakkha, youth or maiden

Yakkha, yakkha minister or any Yakkha, or Yakkha attendant; male or female

Gandhabba... (as before); male or female Kumbhanda... male or female Naga...

were to walk with a monk or nun, or a layman or laywoman, or stand, or sit,

or lie down with him or her with malevolent intent, then should (the

molested one) inform, cry aloud and shout to those Yakkhas, to the mighty

Yakkhas, their commanders and chief commanders saying: 'This Yakkha is

seizing me, takes possession of me, is harassing me, assailing me, is

harming me, harming me intensely and would not let me go!'

"Who are the Yakkhas, mighty Yakkhas and commanders, and chief commanders

(to whom such appeal should be made)?

49. Inda, Soma, and Varuna,

Bharadvaja, Pajapati,

Candana, Kamasettha too,

Kinnughandu, Nigahandu,

50. Panada, Opamanna too,

Devasata and Matali,

Cittasena and Gandhabba,

Nala, Raja, Janesabha,

51. Satagira, Hemavata,

Punnaka, Karatiya, Gula,

Sivaka, Mucalinda too,

Vessamitta, Yugandhara,

52. Gopala, Suppagedha too,

Hiri, Netti, and Mandiya,

Pañcalacanda, Alavaka,

Pajjunna, Sumana, Sumukha, Dadamukkha,

With these Serisakka.

"These are the Yakkhas, mighty Yakkhas, the commanders, the chief commanders

to whom (the molested one) should inform, cry aloud and shout saying: 'This

Yakkha is seizing me, takes possession of me, is harassing me, assailing me,

is harming me, and harming me intensely, and this Yakkha would not let me

go!'

"This, Happy One, is the Atanata protection whereby monks and nuns, laymen

and laywomen may live at ease, guarded, protected, and unharmed.

"Happy One, we now take our leave of you; for we have many duties to attend

to (so said the four Great Kings)."

"Great Kings, it is time for your departure" (replied the Buddha).

The four great kings arose from their seats, and saluting the Blessed One,

circled round him on his right side, and there and then vanished. From among

the (attendant) Yakkhas some arose from their seats, and saluted the Blessed

One, circled round him on his right side, and there and then vanished; some

exchanged greetings with the Blessed One conversing in a friendly and

courteous manner, and there and then vanished; some saluted the Blessed One

with clasped hands, and there and then vanished; some announced their name

and lineage, and there and then vanished; some in silence there and then

vanished.

When the night had passed the Blessed One addressed the monks: (The Buddha

related to the monks word for word what has been said by the great King

Vessavana, see above.) "Learn by heart, monks, the Atanata protection,

constantly make use of it, bear it in mind. This Atanata protection, monks,

pertains to your welfare, and by virtue of it, monks and nuns, laymen and

laywomen may live at ease, guarded, protected, and unharmed."

This the Blessed One said. Those monks glad at heart rejoiced at the words

of the Blessed One.

Revised: Fri 24 May 2002

http://www.accesstoinsight.org/canon/digha/dn32.html

- A faery protector.

<< Creating your own Faery beings.

As pagans we believe that we were created as incarnate images of the

deities. Part of them is always within us. We are imbued with their life

force, and with the proper ritual we can temporarily take on many of their

powers - even the power to create.

We create every time we work magick. What we visualise manifests in our

solid, earthy reality. What we think becomes mass and substance. What we

produce ffrom our own creative minds has form and essence. And as long as we

keep feeding our creations from our vast stores of energy, they continue to

exist. This same thought process works for the creation of elemental forms-

beings that are very real, though not always visible to the naked eye. We

absolutely can create our own faery beings to whom we can temporarily give

life, and these creations of our magick can serve us in many ways. A couple

of years ago when I moved into a new home in a state far away from my

friends and family, I felt vulnerable. The woods behind my house looked more

forbidding than inviting simply because they were strange. I also knew that

I was living in an area where the crime rate was climbing and I felt the

need for some extra protection over and above the usual that a witch puts

around her home. I had created a faery being only once before to protects my

parents home after they had trouble with vandalism, and I found it very

effective. I decided that it was time for me to evoke this same protection

for myself.

I now have four “Dragon dogs” surrounding my home. They are fed new

life-giving energy by me at each new moon and the meantime they stand watch

over my home, phychically repelling any uninvited invaders, both physical

and astral and warning of natural disasters. They also warn me if some

hapless person decides, despite the negative energy felt when they breach

the area as guarded, to press on closer to my home. As time passes the

beings became more and more real, with each one taking on a different,

unique personality and our relationship has become that of mutual support. I

know they are there because I can see them on my astral outings and I have

both seen and felt the results of their vigilance. The idea that a witch or

magician can create astral life is not some radical product of the so-called

<New Age>, but a very old idea. In his collected works, the

sixteenth-century physician and occultist Philippus Paracelsus spoke at

length (Albeit in confusing language) about the ancient art of creating a

Homoculus(sometimes spelled as Homunculus) or an artificial human being by

utilizing the four elements plus the element of spirit. <<Commend; in Jewish

religious texts there is mention how to create a Gollem, an earthly creature

that seems to help to defeat armies, in arabic the faeries are called djinn;

some worship Allah and some not.>> Based upon these allusions found in his

writings the idea of ego-inflamed human demigods actually creating life

sparked the vivid imaginations of many Victorian and early twentieth-century

writers (this was a period of intense occult revival in England, Canada, and

the United States) And some of the results were horror classics such as

Mary Wollstonecraft Shellys Frankenstein en Somerset Maughams the magician.

<<Commend; there is also a story of a gollem that went on the run(Or

something else went wrong) He is captured in a house that is now empty for a

century or so and noone dares to enter it. They just dont know what to do>>

Logically we all know that such feats cannot be accomplished in the physical

world, but when we read these occult writings with a sound knowledge of both

faery lore and astral world, all the vague allusions suddenly make perfect

sense. The old masters were talking about creating astral life forms, or

faeries all along.

What your faery creation can do.

When you set out to create an element being, whether temporarily or

permanently, you must have in mind a task or function for it to fulfill. Not

only does this help the creature know its role, but it also helps you to

concentrate on bringin it into existence and forming it in the way it needs

to look to achieve your goals. For example, a faery which will guide your

home might look fierce and animal-like, while one who is going to aid you in

astral projection might be filmy and winged.

The tasks these thought-forms beings can handle easily are:

- Guarding home, person and object

- watching over children and pets

- watching over the ill

- repelling negative influences

- chasing away ill-meaning persons or entities

- repelling or lessening natural disasters

- leading you to things such as healing herbs

- helping you retreive a lost object

- aiding in divination

- helping you to astral travel

- warning you of danger

- standing guard over your astral residence

Once again, keep in mind pagan ethics when you set your faery being out on a

mission. Any wrong or malicious use of a thought form will have severe

repercussions.

<<Commend; the buddha mentions enlarged minds (trance, altered states...

etc) in some suttas and because of a previous letter that I wrote, I think

that one can also create faeries for the maintenance and developing of the

chakras etc. For advanced pagans, energy can be focussed through time and

place (sleeping state, subconscious, delta and theta brainwaves) and there

are probably some buddhist who like to verify the Tipitaka or aid Sariputta

to see all intentions or ask the Buddha to live througout the aeon or help a

faery to attain enlightenment and come back. Just pick a spot mentioned in

the Tipitaka and create a faery there throughout space and time with the

ability to come back or communicate......>>

Creating your faery.

Self-created faeries are merely cohensive projected thought-forms produced

by a witch. It all works on the simple and proven principle that thought is

action on the astral plane. But to make faeries who feel real and appear

animated with life energy will require prolonged intense concentration, good

visualisation skills and the ability to store large amounts of energy before

releasing it.

If you find it easy to concentrate and focus with your eyes open, you can

create your faery being while in the circle, either before or after doing

your rituals. Avoid doing other magickal spells during this same session

because the required energy to do both is more than most people have in

reserve.

While standing before your altar, hold your hands up in front of your palms

facing each other. This is the area in which your faery being will gather

energy and grow. Start by vigorously rubbing your palms together, feeling

the heat and energy made by the friction and know for certain that just as

you created that heat, you can create life.

Now move your palms apart just a few inches and focus on feeling the chakras

in your palms being expaned.

Sence a growing mass of energy forming between them. With your mind, create

an even greater energy field growing, spinning and enlargiing between your

palms until you are forced to move them apart a few more inches. Keep up

this visualisation process until your hands feel pushed approximately two

feet apart. This should take about 20 minutes. Now see the energy forming a

shape which will become the physical body of your faery. Make its appearance

just as clear as you can. Give it facial features, coloring and wings if you

desire, but avoid trying to give it personality. This is something it will

adopt on its own over time. Some witches feel that their strongest psychic

center is either at the chakra point of their third eye (between and just

above the eyes) or at the one over their solar plexus. If you are one of

these people then you can also effectively use one of these centers to

create a thought-form faery. Again, rub your palms together vigorously

before you start drawing confidence from that heat you produce. Now hold

them a few inches away from your chosen energy center. Feel the energy which

is creating your energy comming from this center and see the energy massing

in front of you, allow it to expand, and eventually to take form. As the

energy grows, move your hands apart accordingly. This will also take about

20 minutes. When you have expanded the energy mass to about two feet in

diameter, begin to give your faery its features and physical form.

Another method for faery creation is the meditation method, which takes

longer, but unless you are an expert in raising personal energy, is much

more effective. If you have a favorite method of inducing a meditative stae,

then keep using it. If not, you might start looking around for one which

pleases you. The following is a guide to achieving a meditative state of

which I am fond. It should be thought out to yourself as you seek this inner

focussed, deeper state of mind. The entire induction process will take 15-20

minutes.

Find a comfortable place to relax where you will not be disturbed. Somewhere

in your bedroom is a good choice, but avoid lying down if you feel you might

not be able to stay awake.

You may play new age music softly in the background, or light incense if you

wish. These are not necessary, but they can help you to focus and

concentrate.

Relax yourself without crossing your arms or legs, and keep in mind that

whatever position you take is one which you will stay in for maybe as long

as 45 minutes. Make sure it s one you can comfortably maintain.

Begin by taking a few deep breaths. Tak ein as much air as you can, hold it

for a few seconds then slowly release it. As you do, feel the tension drain

away from your body.

Start to clear your mind of extraneous thoughts and focus on the idea of

going deep within yourself, so deep that you can reach out and become a part

of all there is.

If you tend to get images which invade and scatter your thoughts, try

focussing on only one object while you are trying to enter meditation. This

will help keep you focussed. Flood your inner screen with a single color or

a single geometric symbol which will keep other images out. <<An example is

the symbol of the moon or sun(who asked the Buddha for help

http://www.accesstoinsight.org/canon/samyutta/sn02-009.html or

http://www.accesstoinsight.org/canon/samyutta/sn02-010.html), or the celtic

cross for mother earth(?!), a pentagram(one point up) for a human or

ancestor(in it? old hag as witch) or a turned pentagram(one point down) for

the horned god (a cross for Jezus and a jewish star for Jahwee? A arabic

tulip or burning oil lamp in a corner for Allah??)>> If you tend to hear

words which distract you, then keep one single word or phrase repeating on

the edge of your consciousness. A word describing your goal such as <down>

or <inward> or a phrase such as <I create> are all good choices.

Remind yourself that you are in charge, and that when you want or need to

awaken you can do so by saying to yourself the words: <I am home>. When you

feel relaxed, begin to count yourself down. This is an old trick, one which

has been used by both witches and magicians for centuries. Begin with

whatever number you like - ten is a good round choice - and tell yourself

that with each number you count down you will go deeper and deeper into a

meditative state. By the count of one you will be as deep as you can go.

Do the countdown slowly, but rhythmically: <10....9....8....>

Now spend a few minutes noting the lack of feeling, or the numbness of your

body. Be aware of any areas of tension which may still linger in your

physical shell and will them away.

If you are new to this process, you may wish to repeat the countdown several

more times until you feel you are sufficiently deep enough to begin serious

mental work.

Once you are satisfied that you are down deep enough, you are ready to

begin any meditative exercise- in this case, the creation of a faery.

You have two choices about where you bring the faery into being. You can put

it in the room with you to be sent to the place it needs to go later, or you

can set it directly where it will be doing its job. For instance, if you

want it to watch over a friend who is in the hospital, then create it at

your friend’s bedside.

As with the other exercise, begin visualisation by seeing your own energy

going out to form the initial core of the faery. See this as a beam of pure

light shining out from you. Then see another beam of energy coming from

directly above the faery, a beam of clear, pure light shining out from you.

Then see another beam of energy coming from directly above the faery, a beam

of clear, pure light, part of the divine life-energy of the deities. Focus

on the faery growing and slowly forming itself into a mass, and then into a

recognizable form. Remember that it can look like anything you wish. This

part of the process will take 20-30 minutes. If you want to make your faery

creation more fully dimensional you can do what old paracelsus and his

alchemists would have done. You can use your ritual tools to further imbue

it with the qualities of the elements, thereby giving it a more fully

rounded personality. You can do this either with physical gestures or

through clear visualization. In either case, have your tools laid out before

you on the altar and beginning with whichever direction you like, allow the

faery to take from them, one at a time, some of the attributes of the

element each represents. For example raie your chalice to it and allow it

to drink from or absorb the qualities of water from the cup. See the faery

taking into itself the qualities of psychicism, compassion, adaptability,

etc., that belong to water.

Use your imagination to come up with various other ways for the faery you

have made to get into touch with your tools. The possibilities are limited

only by your own powers of visualisation. You might want to draw an invoked

pentagram before you incorporate into it the qualities of air. Or you could

brush it with a feather or fill it with incense to incorporate air. See it

absorbing the ability to communicate, to reason and to remain undetected.

You may want to pass a candle through it or around it so that it may take on

the attributes of fire. For this element see the faery gaining such

qualities as strength, fortitude and agility. For connection it with the

element of earth you could have it touch or wear a special stone, or anoint

it with saltwater. See it becoming more stable, solid and protective.

You can also imbue your faery with elemental powers by visualizing it in

different settings. For example, visualize it in a desert or bonfire for the

element of fire, or a windy hilltop for air, in an ocean or running stream

for water or in the middle of a large fertile field for earth. While the

faery is at these locations, visualize the elemental qualities of the places

merging with the faerys own energies.

Whether you choose to use this elemental process at all, or how much of it

you choose to use, will depend largely on what it is you want your faery to

do for you. For example, if your faery is being created solely to protect

your home, you may wish to use only the element of fire, which has an

affinity for protection. But if its purpose is to watch over a loved one in

a hospital, you might want to use both fire and water for the dual qualities

of protection and compassion.

The next step in this creation process is to charge your faery with its

duty. While it is still caught in the grasp of your energy field, tell it

precisely what it is you want it to do. You might say something like this :

<Faery being, creation of my mind, energy and love, I charge you with the

task of looking after my friend (State name) while s/he is in (state

hospital name). Do not let any one approach her/him who will do her/him any

harm - even unintentionally. Frightten such people or entities away; fill

them with dread if they approach (state name again). And if (state name)

should need or want me, and is unable to let me know; you will come and tell

me. I (name) for the good of all, in accordance with the Pagan Rede. Blessed

Be!

Send the faery one more blast of your own energy and then visualize the

faery going about its task. Picture exactly how it looks while doing so and

how others will react to it, even though they may be unaware it is there.

The more clearly you form this picture in your mind, the more effectively

they faery will work.

Will the faery continue to do its job unsupervised? Might it ever strike out

on its own? Yes it might, but this happens very rarely. XXX left out XXX. In

most cases it is not the faery itself which has run amuck, but the

ungrounded energy left over from it initial creation or from other spells

and rituals which were never properly grounded in the first place. Dont feel

disappointed or discouraged if you feel your first efforts at creating a

faery are not very successful. It may take several attempts to feel that

your thought -forms are fully energized and <living> just as it sometimes

takes several repetitions of a spell before you feel it has <taken>. Keep in

mind that creating something on the astral plane which will last requires

periodic refueling. Be prepared in the first few days after you have created

a faery to spend 15 minutes or so each day feeding it life-giving energy

from yourself. After that you can limit your feedings to once every two

weeks and then once a month. Left unfed they have a very limited life span.

Try recharging them at each new or full moon to make it easy to remember.

Out of a witch guide to faery folk, by edain McCoy. ISBN 0-87542-733-2,

Llewellyn Publications, St Paul.>>

<<In the book the ladies of the lake, by Caitlin and John Matthews, there is

mention that the lifespan of a faery is about 729 years(9x9x9).

Nine nines suckig the breast,

nine nines unsteady, weak,

Nine nines on foot, swift

Nine nines able and strong

Nine nines strapping, brown

Nine nines victorious, subduing,

Nine nines bonneted, drab,

Nine nines beardy, grey,

Nine nines on the breasts-breathing death

And worse to me were these miserable nine nines

Than all the other short-lived nine nines that were.

The ladies of the lake, Caitlin and John Matthews, ISBN 1-85538-045-5,

Thorsons.>>

..... .... ....

Fifty human years are equal to one day & night among the Devas of the Four

Great Kings. Thirty such days & nights make a month. Twelve such months make

a year. Five hundred such heavenly years constitute the life-span among the

Devas of the Four Great Kings. Now, it is possible that a certain man or

woman -- from having observed this Uposatha endowed with eight factors -- on

the break-up of the body, after death, might be reborn among the Devas of

the Four Great Kings. It was in reference to this that it was said,

'Kingship over human beings is a meager thing when compared with heavenly

bliss.'

A human century is equal to one day & night among the Devas of the

Thirty-Three. Thirty such days & nights make a month... One thousand such

heavenly years constitute the life-span among the Devas of the Thirty-three.

Now, it is possible that a certain man or woman -- from having observed this

Uposatha endowed with eight factors -- on the break-up of the body, after

death, might be reborn among the Devas of the Thirty-three. It was in

reference to this that it was said, 'Kingship over human beings is a meager

thing when compared with heavenly bliss.'... .... ....

http://www.accesstoinsight.org/canon/anguttara/an03-070.html

There is also mention of the earth deities (they noticed the Dhamma wheel

first) and I assume that therefore there are related to the faeries;

sometimes also referred to as earth spirits. It looks like their age is that

of in between of the four great kings and the devas of thirty three. So I

assume that their day and night length is also in between. This is important

because most beings sleep during night time, which refers here to about

every other 75 years.

Can faeries attain enlightenment ?

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