Magic Fayre Dream 8-1-23

This is an extensive dreaming sequence whereby I woke up and then went back to sleep, re-entering the same dream.

I arrive at a middle size country mansion constructed in red bricks. There is a temporary car park roped of at a distance to the mansion and signage saying “Magic Fayre” pointing along the drive towards the mansion. The gardens are immaculate and it is a fine summer’s day. Many of the people are dressed for an English country garden party. I walk along to the entrance and wait in line.

When it is my turn to enter the gentleman on the door gives me a red plastic circular token with the number 16 printed upon it in raised yellow lettering. He says that I am getting a kind of VIP pass. All the other guests have pale yellow tokens with numbers starting at 200.

I go in and there are various exhibition style booths. At the first one there are two young women. Their stand is called “Modern Witchcraft”. On the stand there are examples of handicrafts and immaculate calligraphy. The two women are dressed in very smart stylish outfits without a trace of goth. They tell me that they are white witches and want to bring witchcraft into the 21st century. They are tired of the skanky image of witches and want to smarten it up. They say that the lost of art of spell calligraphy needs to be reborn and brought up to an impeccable level. I comment that I fully support what they are doing, the image needs to change. They beam with joy.

On the next stand there is a woman with long dark hair selling exotic candles of all shapes and sizes. Several of them are alight and the aroma is spiced and not unpleasant and manufactured like that of Yankee candles. It seems the woman has manged to make candles smell like exotic incense. I take the thumb and forefinger of my right hand and extinguish one candle between them. I am left with a light blue drop of oily liquid on my thumb. The drop is perfectly shaped. The woman claps her hands and says, “bravo”. She asks me to manually pleasure her which I do quietly beneath her table. She is wearing brown bikini bottoms which I push to one side.

I decide that I need to go back outside. There are a few people sat on the large stones which demarcate the drive. I find an empty one and take out an herbal marijuana joint which I spark up. A1 a man arrives and looks surprised to see me doing this. We chat briefly. The organiser of the event wearing a trilby and a beige suit comes over. He says that smoking weed is not allowed. I apologise. He says that I owe him a “sitting” in the basement if I can hack it. I agree to try.

I go back int the building and arrive at some demonstration area. There is a large head in a glass tank. The head is very much alive and the fluid which surrounds it is pulsating. He asks me to sit down on a chair at a distance from him and we tune into each other a little. Then he sends various articles towards me using telekinesis. The idea is that I must catch the objects with my hands. I manage to catch about 80% of the things he sends at me. The ones that I drop are all made of plastic. He notes this and thinks it funny that I cannot feel the plastic, whereas glass, metal and wood are easy for me to “pick up”. He is really happy and a sparkle appears in his one eye which is facing me.

He says to me in a booming telepathic voice, “you need to work with groups.”

I move on to the stairs and down into the basement. There is a well lit library there with light wooden shelving and several librarians. I know this library to be a library of white magic. I ask one of the librarians where to go for my “sitting”. She motions me to an armoured door in the corner of the room, in which there is a small glass window. She asks me to please close the door behind me until the “sitting” is over.

I go over to the door open it and walk through. I get my bearings and I am in a whitewashed medieval style cellar. I go back to the door close it and sit cross legged in the middle of the room. It very dark and quiet. The only light comes from the small window in the door. I start to meditate and close my eyes sinking into the darkness. Slowly a glowing rod of light appears. It is about 30cm long and less than 1cm wide. It is slowly alternating from white through pink to red and through pink back to white. I know that I cannot pick it up with my hands. So, I elevate it and bring it within my Anja centre. I absorb it and understand that I now have to radiate it out into the room. I do this for a fair time radiating a pinkish light into the otherwise dark cellar. I am aware that the librarians can see the pulsing glow. When I leave the room, the librarians are smiling I have fulfilled my task.

I come to

Next, I am outside the mansion again it is later towards the end of the afternoon. I am outside with A2 also a man.  We are standing near a rucksack on the floor. He says that he is changing his ways and is going to participate in a practise called Yeshe*-lam. I ask his if him if he knows what Yeshe means. He admits that he does not. I keep quiet. For some reason he is trying to impress me.

We go into the Magic Fayre. Several of the sands are closing up. At the back there is a table with three men in business suits going over some paperwork. I go over to ask them what they are doing. One of them says that they work for Samsung who have sponsored the event. I see that he has some accounts and joke that he should hide them from A2 who is an accountant. He plays as if to hide them. He asks me what I thought of the event. I say that it was well run, meticulously organised and very good. He comments that he is pleased that their investment has worked.

He says that he is going to work with lama Yeshe. I ask him how long he has been working with Tibetan Buddhism and the Bardo teachings. He comments intermittently. He takes one third of the year sabbatical to do this. He cannot work full on for Samsung and do Bardo at the same time, they do not mix well.

We go back outside to the ruck sack. Out of the corner of my eye I see two giant figures, one a mediaeval king {with crown} and the other some kind of knight they are over five metres tall and the same height as a big water tower. The king is fighting with the knight and is trying to kill him with a sword. They fall over knocking the tower to the ground. I motion to A2 to come with me into a stone built folly. Which he does.

Soon a number of larger figures come into the property. They start to fire arrows at us but I can deflect them with my mind.

I come to.

Next, I am outside my flat in North London. I know it is a bit of a mess. I open the door and on the floor in the corner of the room is sat an Indian “guru” in saffron robes and with long flowing grey hair. He smiles. I apologise for the mess. He says that it is of no import.

A2 turns up and says that he is hungry. I say that I have no food but that there a plenty of restaurants, nearby. I reel off the types of restaurant and we decide to go to a fish restaurant nearby. I say to the “guru” we will be back soon.

After we have eaten, I leave A2 at the restaurant and head back to the flat. When I open the door there is another “Indian” man sat on the floor meditating he is dressed in a 1950’s style suit with a black Muslim cap. He feels serene.

I come to.

I do drift back off but I can’t recall accurately what happens.


*Yeshe (Tibetan: ཡེ་ཤེས་, Wylie: ye-shes, ZYPY: Yêxê) is a Tibetan term meaning wisdom and is analogous to jnana in Sanskrit.

The Nature of Pralaya

We can view pralaya as the work of “abstraction,” and as the method which brings the form under the Destroyer aspect of Spirit, working ever under the Law of Attraction, of which the Law of Synthesis is but a branch. The basic law of the system is that which governs the relation of all atoms to the aggregate of atoms, and of the Self to the Not-self. It is (from the occult standpoint) the most powerful force-demonstration in the system, and should the law inconceivably cease to work, instantaneously the system and all forms therein, planetary, human and other would cease to be. By an act of will the planetary schemes persist, by an act of will the system is; by an act of the egoic will man appears. When the Will of the Logos, of the Heavenly Man, and of the human divine Ego is turned to other ends, the substance of Their vehicles is affected, and disintegration sets in. The five types of pralaya which concern the human unit are as follows:

(1) The Period of Pralaya between two Incarnations

This is of a triple nature and affects the substance of the three vehicles, physical, astral and mental, reducing the form to its primitive substance, and dissipating its atomic structure. The energy of the second aspect (that of the form-builder) is withdrawn by the will of the Ego, and the atoms composing the form become dissociated from each other, and are resolved into the reservoir of essence to be recollected again when the hour strikes. This condition is brought about gradually by stages of which we are aware.

The first stage is the withdrawal of the life force in the etheric vehicle from the threefold (dense, liquid and gaseous) dense physical body and the consequent “falling into corruption,” and becoming “scattered to the elements.” Objective man fades out, and is no more seen by the physical eye, though still in his etheric body. When etheric vision is developed, the thought of death will assume very different proportions. When a man can be seen functioning in his etheric physical body by the majority of the race, the dropping of the dense body will be considered just a “release.”

The next stage is the withdrawal of the life force from the etheric body or coil, and its devitalization. The etheric coil is but an extension of one aspect of the sutratma or thread, and this thread is spun by the Ego from within the causal body much as a spider spins a thread. It can be shortened or extended at will, and when the period of pralaya has been decided upon, this thread of light, or of solar fire (note the word “solar”) is withdrawn, and gathered back to the atomic subplane where it will still vitalize the permanent atom and hold it connected within the causal body. The life impulses are then – as far as the physical plane is concerned – centralized within the atomic sphere.

The third stage is the withdrawal of the life force from so that it disintegrates in a similar manner and the life is centralized within the astral permanent atom. It has gained an increase of vitality through physical plane existence, and added color through astral experience.

The final stage for the human atom is its withdrawal from the mental vehicle. The life forces after this fourfold abstraction are centralized entirely within the egoic sphere; contact with the three lower planes is still inherently possible by means of the permanent atoms, the force centers of the three personality aspects.

In each incarnation the life forces have gained through the utilization of the vehicles,

  • An increased activity, which is stored in the physical permanent atom.
  • An added coloring, which is stored in the astral permanent atom.
  • A developed quality of strength, or purpose in action, which is stored in the mental unit.

These are wrought into faculty in devachan.

Devachan 45, 46 is a state of consciousness, reflecting, in the life of the Personality, that higher state which we call nirvanic consciousness, and which is brought about by egoic action. It is but a dim reflection in the separated units (and therefore tinged with selfishness and separative pleasure) of the group condition called nirvanic. In this high state of consciousness each separate identity, though self-realizing, shares in the group realization, and therein lies bliss for the unit. Separation is no longer felt, only unity and essential oneness is known. Therefore, as might be naturally deduced, there is no devachan for the savage or little evolved man, as they merit it not, and have not the mentality to realize it; hence, therefore, the rapidity of their incarnations, and the brevity of the pralayic period. There is little in their case for the Ego, on its own plane, to assimilate in the residue of incarnations, and hence the life principle withdraws rapidly from out of the mental form, with the resulting impulse of the Ego to reincarnate almost immediately.

When the life of the personality has been full and rich, yet has not reached the stage wherein the personal self can consciously cooperate with the ego, periods of personality “nirvana” are undergone, their length depending upon the interest of the life, and the ability of the man to meditate upon experience. Later, when the Ego dominates the personality life, the interest of the man is raised to higher levels, and the nirvana of the soul becomes his goal. He has no interest in devachan. Therefore, those upon the Path (either the probationary Path, or the Path of Initiation) do not, as a rule, go to devachan, but immediate incarnation becomes the rule in the turning of the wheel of life; this time it is brought about by the conscious cooperation of the personal Self with the divine Self or Ego.


45 Devachan. ” ‘Who goes to Devachan?’ The personal Ego, of course, but beatified, purified, holy. Every Ego – the combination of the sixth and seventh principles – which, after the period of unconscious gestation is reborn into the Devachan, is of necessity as innocent and pure as a newborn babe. The fact of his being reborn at all shows the preponderance of good over evil in his old personality. And while the Karma (of evil) steps aside for the time being to follow him in his future earth-reincarnation, he brings along with him but the Karma of his good deeds, words, and thoughts into this Devachan. ‘Bad’ is a relative term for us – as you were told more than once before, – and the Law of Retribution is the only law that never errs. Hence all those who have not slipped down Into the mire of unredeemable sin and bestiality – go to the Devachan. They will have to pay for their sins, voluntary and involuntary, later on. Meanwhile they are rewarded; receive the effects of the causes produced by them.”

“Of course it is a state, one, so to say, of intense selfishness during which an Ego reaps the reward of his unselfishness on earth. He is completely engrossed in the bliss of all his personal earthly affections, preferences, thoughts, and gathers in the fruit of his meritorious actions. No pain, no grief nor even the shadow of a sorrow comes to darken the bright horizon of his unalloyed happiness; for, it its a state of perpetual ‘Maya’. …Since the conscious perception of one’s personality on earth is but an evanescent dream that sense will be equally that of a dream in the Devachan – only a hundredfold intensified.”

‘Bardo’ is the period between death and rebirth – and may last from a few years to a kalpa. It is divided into three subperiods

    (1) when the Ego delivered of its mortal coil enters into Kama-Loka (the abode of Elementaries);

    (2) when it enters into ‘Gestation State’;

    (3) when it is reborn in the Rupa-Loka of Devachan.

Subperiod (1) may last from a few minutes to a number of years – the phrase ‘a few years’ becoming puzzling and utterly worthless without a more complete explanation; Subperiod 2nd is ‘very long’; as you say, longer sometimes than you may even imagine, yet proportionate to the Ego’s spiritual stamina; Subperiod 3rd lasts in proportion to the good Karma, after which the monad is again reincarnated.”

“…Every effect must be proportionate to the cause. And, as man’s terms of incarnate existence bear but a small proportion to his periods of inter-natal existence in the manvantaric cycle, so the good thoughts, words, and deeds of any one of these ‘lives’ on a globe are causative of effects, the working out of which requires far more time than the evolution of the causes occupied.”

– From Mahatma Letters to A. P. Sinnett, pp. 100-105-106.

46 Devachan. A state intermediate between two earth lives into which the Ego enters after its separation from its lower aspects or sheaths


(2) The Period between Egoic Cycles

Herein is hid the mystery of the 777 incarnations and concerns the relation of the unit to his group on the egoic plane, prior to the unfoldment of the fifth petal. It concerns man in the period between the savage stage and that of the disciple, when he is an average man but still in the two Halls. The mystery of all root races lies here, and the egoic cycles coincide with the building of racial forms, and civilizations. A man will reincarnate again and again in the various subraces of a root race until a certain cycle has been covered; then he may undergo a pralayic condition until in a later (and sometimes much later) root race he will respond to its vibratory call, and the egoic impulse to incarnate will again be felt. In illustration of this, we should bear in mind that the more advanced humanity of today did not incarnate until the fourth root race. These cycles are one of the mysteries of initiation, though one of the earlier mysteries, and are revealed at the second initiation as they enable the initiate to comprehend his position, to see somewhat the nature of the karmic impulse, and to read his own record in the astral light.

These might be considered the two lesser pralayic periods and concern primarily life in the three worlds.

(3) Next comes the period wherein the man has attained freedom.

A man has at this stage succeeded, under law, in “abstracting” himself, the freed soul, from out of the matter of the three worlds. He has used and worked with deva substance and has gained all the vibratory contact possible, and has secured all the intended “realizations” and “revelations”; he can no longer be held imprisoned by the devas. He is free until, consciously and willingly, and in another round, he can return as a member of a Hierarchy to continue His work of service for the little evolved humanity of that distant time. As this concerns the seven paths of opportunity for a Master we will not deal with it here. This is the great human pralaya.

(4) Planetary Pralaya

Man, after these cyclic happenings, is now a conscious part of his group, and a vibrant point in a center in the body of a Heavenly Man, consciously alive and consciously aware of his place in the great whole. This involves a realization as to the center of which he is a point of energy, a knowledge of the type of force he is to transmit, and to manipulate from cosmic levels, and a conscious relation with the six other centers in the planetary Life with which he is associated.

This period of conscious activity in etheric substance (of which the planetary body is formed) persists according to the karma of the planetary Lord, for the unit is now consciously associated with planetary karma, and is a participant in the working out of the will and purpose of the Lord of His Ray. On the higher planes of the system, this stage persists for the length of the life of a scheme; to which a period of pralaya succeeds that has its beginning towards the end of the seventh round in any scheme or of the fifth if the Law of Persistence of a scheme is working out through cycles of five. I am here generalizing and speaking in broad terms; the karma of the units differ and a man – according to the path he chooses after the fifth initiation – stays and works within his own scheme, but changes may occur through the following factors:

  • Planetary karma.
  • The will of the Lord of his Ray.
  • Orders emanating from the solar Logos which are conveyed to him after liberation via the planetary Logos and through the medium of the chohan of his Ray.

He is then “abstracted” under a mysterious planetary law which only works on cosmic etheric levels, and is transferred to his destination. If we interpret all the above in terms of energy and of radioactivity and thus avoid the dangers of materialistic interpretation, the meaning will become clearer.


Excerpted from:

“A Treatise on Cosmic Fire – Section Two – Division D – Thought Elementals and Fire Elementals”

By Alice Bailey and Djwhal Kuhl