Faery Craft: Weaving Connections with the Enchanted Realm

by Carding, Emily

  This world soul is usually referred to as female and is the common origin of many wisdom goddesses throughout history, including the Judeo-Christian wisdom goddess the Shekinah, whose presence in Christianity is better known as the Holy Spirit. The earliest origins of this wisdom goddess can be traced back to Sumerian myths of the goddess Inanna some four thousand years before the birth of Christianity. In a fascinating parallel to the tale of the fall of Lucifer, Inanna, also known as the Queen of Heaven, flees from her father’s heavenly realm to bring wisdom to humanity. It is also extremely interesting to note that both Inanna and her Semitic equivalent Astarte are worshipped as the Morning Star, the title of the planet Venus, which is also associated with Lucifer. It is also interesting to note that Innana and Astarte are both associated with the septagram that has in recent years been closely linked to Faery as the “elven star.”

  Later manifestations of the wisdom goddess, most notably the Gnostic Sophia, also strongly feature the theme of light that “falls” into the world to bring wisdom to the earthly realm. I will not dwell too long on this area but will draw your attention to more interesting parallels for consideration that may deepen your understanding of the nature of Faery. As David Rankine and Sorita D’Este point out in their excellent study The Cosmic Shekinah, “The Shekinah is the primordial light of creation, the heavenly glory of divine wisdom, and the inspiration for prophecy,” and this certainly seems relevant to the exploration of Faery. Not only are there the links we have already discussed with Faeries as beings of the light of the inner realm, but there is an interesting connection again with the gift of prophecy, which, as previously discussed, is one of the most constant gifts of Faery, particularly of Faery queens.

  Is it coincidental that the goddess Hekate, who in British folklore counts “Faery queen” among her many titles, is also a light bringer and ancient wisdom goddess? Hekate is worshipped as the World Soul as Hekate Soteira (saviour), so this opens up a new area of study and contemplation. Another fascinating aspect of the Shekinah is that she is said to manifest as the Garden of Eden itself. This is another direct connection with Faery, for not only does their ageless realm resemble all descriptions of the perfection inherent in Eden, but a tale from Icelandic folklore tells that the Faery race were, in fact, the children of Eve whom she hid from the eyes of God out of shame, who were then forever cursed by God to remain hidden from sight, gaining the name Huldufólk, or “hidden folk.” This has obvious similarities with the Celtic tales of faeries as fallen angels and similarly compelling implications when we look at the spiritual truths behind the dogma.

  When we work with Faery and visit their realm, we are collaborating with agents of this “primordial light” in order to strengthen the much-needed link between their wisdom and our material world. If we perceive angels as the intermediaries between ourselves and the divine source above, it follows that Faery beings, as “fallen” angels, are the intermediaries between ourselves and the divine source below, or within the world of nature. In a parallel with the loss of the Divine Feminine through mainstream patriarchal religions, our ability to recognise the inherent spirit and wisdom in the world of nature has been weakened. The very light that dwells within the inner world and within the realm of Faery as intermediaries is the source of the same divine spark that dwells within each of us and within every living thing. Through this light, we are all connected.

  Faery Hierarchy

  When studying the Faery realm in any depth, it becomes apparent that beneath the seeming chaos, just as in nature, there is order. The hierarchy of Faery has not been as well documented as that of their upperworld angelic counterparts, but fragments may be found throughout folklore, and through experience and interaction with a variety of Faery beings, a certain clear hierarchy emerges.

  There are, of course, the kings and queens of Faery, who are often associated with dominant features in the landscape such as mountains or great hills. Below that, we have the lords and ladies, the gentry, or the trooping faeries, who, as their names suggest, could be considered the Faery nobility, though it is worth considering whether any of this is simply their way of trying to make themselves understood to humanity by mimicking our own social structures of the past. However, if we look at great shining beings such as the sidhe, they are so different in power and ability from, for example, a dryad (tree spirit), that there is a definite hierarchical quality. This is not to say that even the most seemingly limited Faery being, elemental, or nature spirit should ever be underestimated. Within these “lordly” classes of Faery beings there are many tribes and roles, and these vary from area to area, as may be seen in tales and experiences around the world, yet there are always parallels to be found. For want of a better word, the “lower” classes of Faery beings are more accurately referred to as nature spirits, and below that, the elementals of earth, air, fire, and water (i.e., gnomes, sylphs, salamanders, and undines).

  The grimoire magicians of the Renaissance were well aware of the existence of a hierarchy within the Faery realm and made good use of it within their work:

  I exorcise, adjure, call upon and Earnestly Require you terrestrial spirits, that are the supreme head of the hierarchy, of those that are called Fairies, and who are called by the names of Mycob and Oberyon…to command the seven sisters Lilia, Rostilia, Foca, Folia, Africa, Julia, Venulla, or some one of them to appear visibly to us…(the seventeenth-century Sloane MS 3824, as quoted in David Rankine’s Book of Treasure Spirits, 2009)

  They used very similar techniques to conjure Faery beings as they did to conjure demons and angels, primarily in order to locate buried treasure troves! Interestingly, though, instead of the usual threatening behaviour, Faery beings would be bribed with a good meal of “a chicken or any kind of small joint, or piece of meat handsomely roasted” (Ibid.), so it is clear that the magicians were aware that Faery beings could not be controlled in the usual methods and must be appealed to instead.

  The author and teacher R. J. Stewart has been studying Faery tradition for over thirty years, and I asked him in a recent interview about his experiences of Faery hierarchy:

  I have described it in several of my books, especially Earth Light, Power Within the Land, and The Well of Light. It’s very easy to understand, because it starts with huge beings who are of, say, the Atlantic or the Pacific, or of the European landmass, so it’s a total consciousness like that, which is what the Greeks would have called Titans. Inside them, you have lesser (but still very large) beings that are of the mountains or forests—they’re like a massive consciousness of the forest or the river. Then, inside that, you have somewhat smaller ones like a mountain, a region. Then, eventually, just as in the human world, you get the smaller inhabitants who live in that region, the difference being that these are all consciousness. They’re not just geography, they’re consciousness. Places, People, and Powers are the three Ps to remember.

  This is a fascinating way of looking at hierarchy within Faery, more like a Russian doll than a pyramid, with the smaller beings contained within the energies of the larger landscape spirits. Of course, this also works with the idea of the world soul, as all beings would then be contained within the greater planetary spirit.

  Unseelie, or the Darker Side of Faery

  “We remember the elves for their beauty and the way they move and forget what they were. We’re like mice saying ‘Say what you like, cats have got real style’…”

  Terry Pratchett, Lords and Ladies

  It is extremely important to understand when working towards connection with Faery and cooperation with their realm that not all Faery beings want to work with us. Most of us are lucky enough not to encounter directly negative attention from Faery, as most who do not wish to work with us simply wish to be left alone, and this wish should certainly be respected. Others amongst them may be termed unseelie—a term from Scottish Faery lore that translates as “unholy,” as opposed to their polarity, the
seelie, or “blessed,” court. Religious connotations aside, these are the beings whose solution to the problems of the world would be to simply get rid of humans if given the chance. An excellent portrayal of this in recent popular culture can be seen in the hit movie Hellboy II, which also succeeds in making their viewpoint quite understandable.

  Scotland is not the only place to draw a clear distinction between the dark and the light courts of Faery. In the Nordic myths there were light and dark elves, or alfar and svartalfar, who lived in Alfheim and Svartalfheim, respectively. In South Africa, where there is a strong belief in Faery beings, they raise the beds of children from the floor to protect from the dangerous tokoloshe. Almost all the Slavic faeries are considered extremely malevolent, and Native American culture has its harmful spirits also, who cause disease and famine.

  Emily Carding, “Svartalfheim”

  Indeed, most countries have their Faery races, and within them may always be found purely malicious beings. You will most likely not encounter these beings, but if you do, treat them with courtesy and respect and do all you can to keep them at a distance. It is important to understand that they cannot be reasoned with. If necessary, iron may be used, but only as a last resort—and it will also drive away most other Faery beings. Bear in mind this may offend them, and they have long memories.

  Truthfully, any Faery being is dangerous when crossed, to different extents, according to their natures. Who is to say that those we call unseelie do not have good reason to be, from some past betrayal? That is why it is so important to always be honourable in our dealings with all otherworldly (and, indeed, this-worldly) beings, for applying certain rules in some cases and not in others, or neglecting to live by our spiritual principles in daily life, does not a true and clear path make.

  Faery Etiquette

  Unfortunately, amidst the modern prevalence for quick fixes and doing “whatever feels right” in the modern magickal community, the ancient rules of Faery etiquette, which are woven throughout our myths and folklore, have been much neglected. However, they are highly relevant and ignored at our peril!

  Iron

  The prohibition against iron is well known, and there are a number of differing theories as to its origins and reasoning. It has been suggested that it is man’s use of iron in weapons, bringing an end to the Bronze Age, which originally drove the Faery race beneath the hollow hills and beyond the veil. This may have some truth in it, but the simple fact is that iron has the power to hurt all spiritual creatures, not only Faery beings. This is why magicians use a sword containing iron to control summoned entities.

  It is considered extremely rude to carry iron tools or use them in Faery Craft, and for this reason steel is to be avoided also. When cutting any plants or trees for Faery work, a sharp knife of bronze, stone, or bone is preferable, and this must also be with agreement from the spirit of the plant. There are several exercises within this book designed to strengthen connection to the point where communication of this sort should be possible with practice. There is, however, no need to be paranoid about iron content in metal to the extent that you worry about belt buckles and underwired bras!

  Taking from Sacred Sites and Trees

  One of the chief causes of anger amongst the Faery realm against humanity is our propensity for taking without the thought of asking or giving fair exchange in return. This is another reason for working on connection and intuition before all else, so that we develop a strong sense of when a site or tree is sacred. Not all places that are sacred are marked in obvious ways, and certainly not those places that are sacred to Faery and beyond the ken of humanity. Permission must always be asked from the spirits of place before working on their land, and nothing must be taken from the area without explicit permission. There are well-documented accounts in folklore of ill-fated men cutting down Faery trees (usually thorns) or even taking branches from them, and then being stricken with serious illness and even death. Moving sacred stones also elicits similar punishment:

  There was a man on the road between Chevy and Marble Hill, where there is a faery plumb-stone that stands straight up and it about five feet in height, and the man was building a house and carried it away to put above his door. And from the time he brought it away, all his stock began to die, and whenever he went in or out, night or day, he was severely beaten. So at last he took the stone down and put it back where it was before, and from that time nothing has troubled him. (Lady Gregory, Visions and Beliefs in the West of Ireland)

  In fact, in November 2011, there was a report in an Irish newspaper of a wealthy man who lost all his fortune reputedly because he had removed an ancient burial mound from his land. The headline read Sean Quinn’s Downfall Is Fairies’ Revenge, a clear sign that belief in the ancient Faery lore is alive and well!

  Thanking

  There is a curious piece of Faery lore that says we should never thank them for things they do for us. This is seen in a number of tales, where being thanked or given payment of any kind results in the faerie leaving and never being seen again. It is my personal opinion that this is down to misunderstanding on both sides, and that simply giving thanks without following reciprocal action can be seen as being dismissive. We should indeed be grateful but show our gratitude through continued cooperation and team-work rather than thanking and drawing the alliance to a close.

  Lying

  Lying is very simply unacceptable—to them, to ourselves, and to others. Equally important is the keeping of promises, as failure to keep a promise is a form of lying. Faery beings will always know, and they will have no dealings with those who have the shadow of deception upon their heart.

  Offerings

  There are a number of important considerations to bear in mind concerning the very important area of offerings, and these are covered in great detail in chapter four.

  Eating Faery Food

  Most people have heard the prohibition against consuming food or drink from the land of Faery, and it is right to be wary. It is important to spend many years working on connection and building up experience to be able to judge when this particular rule may be broken.

  Faery Beasts

  “She turned about her milk-white steed,

  And took True Thomas up behind,

  And aye whene’er her bridle rang,

  The steed flew swifter than the wind…”

  Thomas Rhymer, traditional Scottish ballad

  There are a number of animals that seem to have special significance or connection to the Faery realm and its inhabitants. Often their appearance in our world heralds the presence of other Faery beings, sometimes the beginning of an adventure into the Faery realm, or in some cases they may be Faery beings themselves in borrowed or shifted form. Often there is some distinctive physical characteristic that betrays their otherworldly natures. Often Faery beasts are either completely white, completely black, or white with a striking touch of red, such as the hounds of Annwn, who are bright white with blood-red ears. The colours black, white, and red are sacred to Faery. They are alchemical colours that, amongst other things, represent the cycle of life, death, and rebirth; the rivers of blood and tears that flow through the Celtic underworld; and the triple realms of upperworld, underworld, and middleworld.

  Horse

  A majestic white horse, often bedecked with many bells, is the traditional steed of Faery queens. Horses are particularly associated with the Celtic goddesses Rhiannon, Epona, the Morrigan, and the Greek Hekate, who is sometimes depicted as having three animal heads upon one body, one of which is a horse. All of these goddesses may be considered to be queens of Faery, alongside many other titles in some cases. Horses are also the companions of Faery kings, of course. Manannan Mac Lir had a magickal horse that could carry people over the waves and deep into his otherworldly kingdom beneath the sea.

  Marc Potts, “Pixy and Skylark”

  (www.marcpotts.co.uk)<
br />
  Horses often appear as Faery beings in their own right, such as the kelpie, a lethally dangerous and malicious spirit of water who drowns any who climb on its back, and of course the beautiful symbol of spiritual perfection and purity, the unicorn.

  Folklore aside, horses are extremely intelligent and magickally sensitive creatures and will often act as guardians. The landscape of the British Isles is blessed by many chalk figures of horses carved into the landscape. They are of varying age, but some, such as the famous white horse at Uffington, have been shown to date back to the Bronze Age and possibly even further. These are truly sacred sites, where the veil between worlds is thin and may offer you a glimpse of a gleaming white mare dancing elusively in the dusk…

  Birds

  Birds have long been associated with the Faery realm, most particularly black birds, such as ravens, crows, and, of course, blackbirds. In The Book of Invasions, Eochaid, the son of the high king, receives a prophetic dream that predicts the arrival into Ireland of the Tuatha de Danann, in which he sees them as a flock of blackbirds. The shapeshifting goddess Morrigan, who as we have already noted is a Faery queen, is strongly associated with ravens and crows, often taking their form. The goddess Rhiannon, another Faery queen, was accompanied by blackbirds who had the power of enchanted song. As blackbirds can be heard singing at the liminal times of dawn and dusk, when faerie activity is most apparent, they are considered to be gatekeepers of the otherworld.

  Cows

  Within Faery lore there are both cows that are very much independent Faery beings in themselves and those that are simply property. In the ancient tales of the Tuatha de Danann, the Cattle Raid of Cooley was a major campaign, caused by the trickery of the goddess Morrigan. This extremely cow-oriented adventure also features the Morrigan taking the form of a white heifer with red ears and, later on, as an old woman milking a three-teated Faery cow.