H T G LI m
Hing
Mysr Dub Rs
L F IGH: rom ng to t ng Ths book contan a wet of medtons, vo and cremonis n ea-baed pra nclug uique aerl er bor uld. Fry lng a orm f rual a no folkloc trado nd p rng relainh bteen hman and e sprtual force of lnd o regon n wc ey e In t boo we b wt te follorc foudatn ut exed many of te ea ad tcnus nt remaa nw aa rey un Fa F ar r lng co for fo r e mod e ea a ea ea ng ng o e eng ng th dd rlaton bn humy ad t an an
Se a Scot uor ad cmpor ow n n UA he as fomally adtte s a "reent ae of etaordnary blty catgoy aard ony o to of cal d fol rcogzd cm n the r and cenc H boo ae bn puble any lgua nd wdly acnoldge as an uy yly lg agc t d ac rato a copo tr a witen an rcord uc fare m eo nd ar poduco ellg books cld h Mrn ao Cc Gods d Godde e ndrWord n ale re: Dmyng Dmy ng Qba Fo a l l o oo a cod rjtertne rjtertne ISBN -�
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e Well f L g t: Fm Faey Heal g Ea Heal g
tewart is a Scot, an author author and and a composer compo ser He H e now ies ie s in
the United States where he was formay admitted as a resident aie a ienn of extra-ordinary ai ai iy, a category awarded ony to hose hose of exceptiona exception a and and forma formayy recognized recogn ized achieements n the ars or ences. Hiss ooks hae Hi hae een ee n puished pui shed in many many anguages, and and he is i s widey acowe acowedged dged as an authority on mytho mythoogy, ogy, egend e gends, s, magica ars, and ancient traditions As a composer, RJ. Stewart has written and recorded music for feature ms, teeision, and theater production, production , working with directors such as ony Richardson, Jim J im Henson. Hen son. He has aso a so worked worked on a numer of aw awar ardd winning BBe ms m s His H is est seing se ing ooks ooks incude he Me Me rlin rl in arot arot eltic eltic God Go ds eltic eltic Goddess Goddesses, es, The Under Under World In iti itiati ation on and The Miracle ree: emysting Qabalah.
For a fu fu i i st of ooks ooks and recording recordingss see
D BY AM U arlier books by R Stewart in the UnderWorld and Fae ae series seri es and record reco rdin ing g are rerred to in i n various vario us chapters chapters
. 2. 3 4.
9855 UK and and ater ater US editions) The Unde Unde r World orl d In iti itiati ation on ( 98 ater US editio editions) ns) arth Light 99 UK and ater aterr US editions) editions) Power Pow er Within ithin the Land ( 992 UK and ate U K and ate aterr US editions) editions) The Living World o Faery 995 UK
s:
5 . The Miracle Tree emysting Qabalah 2003 , New Ne w Page Page Books, NJ, NJ, USA 6 . The Secret ommonwealth o lves, Fauns and Fairies ( 692) Re. Re. Roert Kirk. Kirk. New edition with comment commentar aryy y R.J R. J Stewart, Stewart, originay origi nay pui pu i sed y Eement E ement Books Books UK, now aai aai ae a e as free free onin on inee ook at
7 Ballad ie CD C D of a presentation and concert, conc ert, in which Balla d Ma Magic gic a ie magica magica aads a ads are expored, expore d, and sung in the authentic authentic tradi tradi tiona stye, stye , with an audienc audience. e. orig ina magica magica songs gic al Songs: Songs : Cassette or CD of origina 8 More Magical y R.J Stewart. If you cannot otain these ooks or recordings in your oca book store, you yo u wi wi nd nd a a of o f the aoe, pus pu s many many more, at where whe re can purchase purchase them onine oni ne..
The Wel of Light: Fm Faey Heal g t Eat Heal g
T M of Doul o R.J. Stwart
CPYIGHT J WA © 200
All rights reserved. No part of his publicaion may by reproduced, sored in any rerieval sysem, or ransmied in any form or by any means, eecronic, mechanical, phoocpying, recording, or oheise, wiho prior wrien permission from he auhor
Cover CD artwork and line drawings by Martin Bridge from designs by RJ Sewart © 2.
Prined in he USA Reprined © 26 A caalog record for his boo is available from he Library of Congess ISBN: 978--9791211
PO Box 72 Boulder, c 8672
Ctet
Preface i Acknowledgeents V Introduction iii How to se This Book x PAR NE
. 2 3 4 5 6.
Essentia Essentia Denitions Denitions 3 The The Faery Faery Races, Races, Their Appeara Appearances, nces, and and Inner Contact Contact 2 9 The Seen See n Aptitudes for Faery Hea Heaing ing 3 9 Deeper into the Aptitudes 64 Oerings 79 The Forms and Visions Visi ons of Faery Heaing Hea ing 90
PAR PAR o
7. The Mystery of the Doue Dou e Rose 09 Reo Re o ee nded Work or k Progra Progra for Se Train rai n ing 45 Copyright and sage Notie 49 Initiatory Baads Baa ds 5 Appendix One: The Initiatory Initiatory Songs 64 Appendix Two: Initiatory
FA T F LGHT For he las en years or so, have been leading worshops on Faery Healing These classes began as hisorical and folloric eploraions based on old radiional maerial from Scolad, reland, and Erope They were agh a varios locaions in he Unied Saes and Briai, and gradally developed and epanded ino he maerial fond in his boo he original idea was o al abo he old mehods preserved for ceries among conry peopl, which inclded laying on of hands, woring wih sones and plans, and healing hmans and animals Simple healig ars are always fond i associaio associaion n wih he fae radiion in one form for m or anoher anoher As in all of my workshops and classes, here was an emphasis emphasis on pracical pracical eperience eperience - on he spirial and and sble energeic aspecs of he sbjec, i his case, Faery Healing Aer he rs cople of worshops, hings sared o happen, ad he heme began o ae a sble impes and direcion of is own Whenever he grop did a mediaion or vision, some people wold begin o feel sble energies woring hrogh heir bodies, especially ino he hads began o sense some very specic faery conacs which wold always appear when we worked wih he healng maerial Wha was happeing? soon became clear ha we were apping ino a living radiion, sill acve, wih spiri beings ready o respond and wor wih s This did no come o of ohig, shold add, for mos o he grops ha agh had already been woring wih ienional coac wih faery beigs They wored wih mehods ha we had eperienced ogeher in previos series of worshops or rom hose described i my boos o he Faery and UnderWorld radiions The fondaion had been laid before, b he nare of he faery edice ha rose p was srprising and powerfl This oo ad CD represen he core of he maerial agh in my worshops, along wih some addiional new maerial never before pblished or agh, especially he secion on The Myste of te Double Rose. This new maerial will be inclded in my ongog wor wih small grops for he fre ecorage yo ry his sprial pah for yorslf is highly rasformaive and deeply rewarding will change yor lie, and, as we ms limaely hope and srive for, i will conribe o healing changes in or world This foreword ends wih a prayer and invocaon ha have sed in Faery Healing for some years Tae i o io he world wih yo and se i freely
Wit s is te Grace of te Siing Ones O nes in the Mystery of Eart Ligt Ligt Peace to all Signs and Sadows, Radiant Ligt to all Ws of Darkness, and te Living Oe of Ligt Secret Unknow Foreve Yo can find ou more abo worshops and classes by going o and abo boos and recordings a R Sewar
KNWDN
I would lik to thank th many studnts and fllow workrs in Fary and UndrWorld sirituality who ha workd with m or th yars, scially thos who ha takn art in th many Fary aling classs and workshos in th Unitd Stats from 993 to th rsnt rsnt day day Thir Thi r suo suort, rt, thir thir xrincs xrincs,, and and thir ustions ha c ontributd ontributd towards towards my writing of ths book , spcially spciall y in my m y working out of o f tchnius to publ ish for gnral gnral us, now and in th futur Also Al so,, Jnny J nny Strack for for hr work work on th coy diti diting ng and format format tng t ng of th book boo k Cor, CD artwork, and lin rawings by Martin Bridg from dsigns by RJ RJ Stw Stwart art © 2004, 2004 , isit S om arts of this book ha rio riousl uslyy aard aard on th Dram owr wbsit wbsit,, and i n arlir articl articlss on th Fary tradition tradition and UndrWorl UndrWorld d And, I must also than and ackowldg thos inisibl Allis, Cousin Cou sinss and CoWalkrs CoWalkrs Coma C omanio nionn Crat Craturs urs Go-B G o-Btw twns ns and Mntors of th siritual siritu al ralm of our E, whch whc h is th Fary Fary Ralm R alm and UdrWorl UdrWorldd that that forms forms th subj subj ct and sourc s ourc of o f this boo b ook k RJ Stwart Calf Cal foia, oia, Wintr Wintr 2003
dc
H WLL O H S AR O A SERES
The Well of Light: o aey ealing to Eath Healing is art of
an ongoin ong oingg sris sri s of o f books which wh ich I ha ha writtn writtn from from xrinc, xrinc, both my own and that that of o f my studnts studnts and fllo l low w workrs, workrs, basd on on ractical rsarch and intntional tamwork to on out our undrstanding of thos owrfl ralms of consciousnss and bing, mbodid in Fary tals, tals, myths, myths, lgnds folk magic magic,, and th th litratur of th ancint world Earlir books in this sris can b found in th Bibliograhy, and r occasionally citd or uotd hrin hrin You You will bnt normously no rmously from from rading and working with ths arlir books that laid th foundation for The We ll of of Lig Li ght ht but you do not ha to rad or study thm to undrtak th mthods that that ar ar taught hrin hrin This T his book stands stands alon, alon , and an d or orss many tchnius and insights into Fary aling that ha nr bn blishd and ar unknown in most contmorary txts on Fary magic magic TE EOS ARE O O O RE RE EXER EXER ENE O O N
Th e We ll of of L ight: o ae ae y Hea Healin ling g to Eath He He aling ali ng is th
rsult rsu lt of mor than than 3 0 yars of work work in th Fary nd UndrW Undr World orl d
NODUCION
ix
magical and siritual traditions, and th last tn or mor yars of ractica racticall work in Fary aling al ing itslf its lf,, both taching and larning with grous of ol i n many dif d ifffrnt lacs Th natur natur o f ths Fary and UndrWorld traditions today, which is somwhat diffrnt from thir folkloric and ancint sourcs, is discussd in dth in th following chatrs ncludd ar many ractcal xamls that that will wi ll bring th radr into a bttr bttr rlation rlationshi shi,, and an d a mor full ul l xri xr inc nc,, of what what may b found within th gratr and radiant consciousnss that such traditions mbody n this intro duction, I will wi ll summariz summariz and dscrib th main ascts of th book, and thrfor, thrfor, th t h way in which it i t was writtn writtn Fary Fary ali aling ng i s a form form of siritual haling hal ing known in fo fo lkloric lklo ric traditi tradition. on. It imli i mliss a working rlationshi rlationshi btwn btwn humans humans and th th siritual forcs of th land or rgion rgio n in which whic h thy thy li li Th halr works works closly clo sly with Fary (sirit) allis all is in Fary aling : thy can can do things that w canot, and w can do things that thy cannot Many rmarka rmarkabl bl rsults rsu lts ar ossibl ossi bl though working work ing togthr togthr!! It has ha s long lon g bn rortd rortd tha thatt scc sc c haling sklls skl ls wr rac racticd ticd in th folkloric Fary Traditions of Britain, Irland, and Euro n this thi s book boo k w w bgin bg in with th th folkl ol klor oric ic fou founda ndatition on,, but xtnd many many of th idas and tchius into nw aras, riously unown and nr nr bfor bfor ubli shd Fary Fary alin alingg bcoms, bc oms, for th th mod rn ra, Earth Earth aling, alin g, a way way of haling th woundd woundd rlationshi btwn humanity and th la l ant Fary Fary aling is about liing l iing consciousnss, cons ciousnss, and our rlationshi rlationshi and a aticiation within such l iing consci c onsciousnss ousnss Though Though thr thr ar occasional rfrncs to folklor and traditional sourcs, and arly txts txts in i n th th chatrs chatrs that follo ol low w, this thi s is not no t a book bo ok xclusi xcl usi ly ly on fol folklor klor or Fary customs customs thr ar many books book s that that dal with th folk folklor loric ic matrial in ways rangi ranging ng from from highly acadmic studis to banal, banal, n insulting, nonsns. This, how howr r,, i s a textbook/o practica prac ticall expe experi rien ence ce 0/ Fae Faerry Healing Healing and a nd Earth Earth Healing Healing writtn within th liing siritual traditions of th Fary ralm and UndrWorld This is a book that hls you, th radr, t o xr inc substantially altrd consciousnss, and to ntr into, and rtu rtu out of, of, this altrd conscious consc iousss ss at will wil l .
T W O
T
Make no mistake, the Faery Tradition, Faery Healing, and the related ndeWorld magical arts are not uaint practices of by gone days, but odes of consciousness Our participation within these arts can bring about ery strong and dened changes of consciousness consciou sness and subtle energy thr through ough specic speci c practices practices These practices are enshrined, albit in a fragmentary and cloaked mannr, in those older ancestral traditions handed down through story, song and custom In a book of this sort we go further than merely restating th folkoric content of Faery Healing or Faery magic somethng which is adeuately proided by a number of sources that the rader can asily nd with an internet search, in addition ddi tion to the Bibl Bi blio iogap gaphy hy off offeed at the the nd of this book) boo k) We go further bcause we seek to apply the foundational material, the magical wisdom of ou ancestos, and bing it alie in modern practice It becomes something that we do rather than something that we read about ER CONA RO AER COSOSESS
S o fa far I hae outlined outli ned only onl y two two aspects of this book : ancestal fol folk k loric lori c tradi tradition tion,, and and a cotemporary cotemporary restatement restatement of such tradition to create pactical ethods fo moden readers There is a third aspct, which is crucial not merely to this book, but to all under standing and practice of spiritual magic, and in this case, to the practice of Faey Healng This aspect is the inne contact the liing consciousness and participation that gies rise to many of th tachigs and practices herein Th deepest matrial in this book comes from years of working with inner contacts This is particularly particu larly true tru e fo fo The Myster yste ry of ofthe th e Do D o uble ub le R ose os e which arises from theme th emess that hae explored in seeral seeral earlier earlie r books, but bu t here here ar opend out for the rst time, at a deeper leel reealing their true true innr i nnr content content and an d magic magical al potential By "inner contact mean actual communion and contact with Faery alli al lies, es, with those spiritual beings that are ou closes cl osestt cousin cou sinss in the metaphysical realms, i the natural realms, and in the
ODUCION
mystrious lacsin-btwn I ha includd som itms from dirct innr contact in srl chtrs, and ha discussd how inr contact works, and how I h transatd th contact tachings into words for for our us within th boo k Onc you yo u start start working Fary Fary magic, magic , you soon disc d iscor or that that it is tamwork tamwork Of cours it is wh what at would b th oint othrwis? othrwis? t t is is not symbolism or fantasy, but ractical tamwork shard btwn humans and and siritual siritual allis alli s If this ida maks maks you y ou uncomort uncomortabl, abl, you ha not yt shd th smothring and sour old garmnt of ostChristian conditioning, a nd this book i s robably not for for you If, howr, you ar on to th ida that th world is ry dirnt from th consnsual roaganda taught in schools and rinf rin forcd by tlisi tl ision, on, thn I am sur sur that that you you will wi ll nd much to insir and intrigu you in this book I can assrt this bcaus writing it has insird and intrigud intrigud m not, of o f cours, th long and atint assmbly of txt and rfrncs and chcking grammar that is th ddicatd labor of any comtnt author, but th discory of nw matrial This nw matrial coms from Inr Contacts: Contacts: I com co mmun with with my alli a llis, s, my m y Fary Fary allis, all is, and so com into scic tachings and ractics Som of ths ar found in this thi s book book Th writing writing,, th xosi xosition tion,, th words words ar ar min, min , but th innr concts and th cor mthods com from Fary consciousnss EALN G A WONE WORL
•••
I f w ar ar to truly work work within wi thin a haling hali ng tradition traditi on that wi willll transform transform our outr world, w must also work ry hard to form good con co nctions with th th consciou con sciousnss snss of o f othr liing liin g bings bin gs on Earth This is not achid through romanticism romantic ism on wknd braks in th woods, on safaris, or on tour shis that ollut th Antarctic It coms only through stady uncasing atint work to rlat to our allis, cousins, and co-walkrs of th Fary and cratur ralms My initial task as writr and mdiator is to attun, commun, dscrib, and o or th rsulting tachings, but ou task, all of us
xii T W O
T
togthr, is to put thm into daily practic Such an ongoing and ddicatd practic in t hart of th concrt and plastic city is instimably instimab ly mor aluabl than an an occasi occ asional onal trip to th country country It is th th pract practic ic that that is importa important nt not n ot j ust th location Fo, if it is don wll and don dply, th practic transforms both th location and oursls oursls So a larg larg proportion proportion of o f th matrial matrial in this book coms dirct d irct from th liing consciousnss of th Fary Tradition, though th writing out of this into human txt is my own, as ar any faults thrin thrin Whn you work with th practical mthods mthods dscribd in th following chaptrs, thy will put you into dpr contact with th Fary ralm and with th th arts of Fary al aling ing TE T E T REEOL AG AGES ES O AER AER EA NG
Throughout this book, I ha mphasizd that Fary aling is not about a human focusd ndbasd haling, such as w ar accustomd accust omd to xpct, and pay for, for, in mod mo dist ist cultur cul tur Thr Thr ar sral sral stags stag s to Fary Fary ali a ling ng,, and w usually usual ly xprinc xpr inc thm in th th fol following lowing ordr Fary aling alin g is i s rst and an d forost about transforma transformation tion through intraction with othr ordrs o lif, th Fary racs, th liing cratur craturss of th land la nd and sa, sa , and th plants p lants This tansf tansforma ormation tion is is of itslf itsl f, a haling hal ing xprinc xprin c 2 Th nxt nxt stag stag is miation miation ofth of th subtl forcs, orc s, th l i f and dath forcs in allianc with our cousins, allis, and co-walkrs of th Fary ralm This is th stag that includs, but is by no mans limitd li mitd to, dirct di rct haling hal ing through th Sn S n Aptituds (which ar dscribd in Chaptr 3) r th haling forcs may ow to humans, animals, animals , placs, plac s, or in a mor gnral way way (and j ust as ndl and signi sign icant) cant) thy may may ow unconditio uncondi tional nally ly out into th th woundd world 3 Th third stag is Earh alin a ling, g, which has within it thr thr furth furthr r stags Earth aling is whr w com away fom th focusd
NTRODUCTON
nds n ds or imbalancs of o f an indiidual ntit ntity, y, b it human human or othr, othr, and work on largr tasks This is always tamwork, whrin humans and Fary allis work togthr t cannot b don by humans humans alon, or indd, by th th Fary racs racs alon On On of th th aims a ims of this book b ook i s to promot undrstanding of on of th cor tach ings of th Fary Traditi Tradition on there are things that They an o that We anno an nott and there are ar e things that We an o that They They anno an not.t.
n Fary aling, ali ng, as in i n all Fary magic, magic , both sids, sid s, human and Fary, Fary, work work according accor ding to t o this thi s primary law, law, and thus sk s k to work togthr tog thr in harmony harmony and and mutual mutual rspct Thr Thr is no ida, i da, anywhr in this book, that faris ar imaginary constructs, psychological archtyps (in th Jungian sns), "thought forms or "hlprs Thy ar ar ral, indpndnt, lii li ing ng bings bin gs with which w shar shar th th world, th sacrd lant lant Eath Eath Th t t stags of Earth alin a lingg ar ar as fol follo lows ws 3 Undtaking Undtaking largr largr tasks, which ar oft oftnn about th itality itali ty of land or sa, is th rst stag stag This may inol ino l tamwork tamwork on clansing and haling locations that ha bn pollutd or damagd, damagd, and a nd on opning out th th spiritual spir itual forcs forcs in "dad zons cratd cratd by human dlopmnt Th is rst ll may also i nclud ncl ud working on spcis of craturs that ha bn impactd by human polluti pol lution on or abus Thr is a fut futhr hr aspct of this thi s work, which hic h is simi s imilar lar to inoculation, inocu lation, immunization, im munization, and dfns dfns 3 2 Th scond ll is carrid carrid out dpr down, i n th UndrWorld itslf t consists of haling subtl ris and imbalancs imbalan cs that that ar, both mtap mtaphysi hysical cally ly and litrally, litrall y, in i n th th ralms ralms bnath bnath At this ll, ll , w work not on isi isibl bl and tangibl tangibl surf surfac ac tasks or imbalancs, or upon liing bings of th outr world nsta nstadd w work rmotly, rmotly, in dp tam consciou cons ciousnss snss,, upon th subtl forcs of th land and sa Ths ar usually prsntd to us in a ision is ionar aryy form form A classi cla ssicc xampl of this this typ of work is found in i n th th sction s ction on o n Brige Making ( i n Chap C haptr tr 6). 6) . A furth furthr r ll of o f this scond stag inols inol s conscio con scious us coopra coop ration tion in th th mgnc mgnc of nw l i f form formss fom fom th dp Dam of o f th World, World , mdiatd mdiatd by th Shining Shinin g Ons in th cor co r and an d ha hatt of Eart Earthh Light L ight
V W OF
T
3 3 h h thrd ll s dp n th th lng l ng conscousnss consco usnss and nrgy nrgy of th plan pl ant,t, and a nd s don n that that plac whr whr th Earth Earth L ght and th Shn Sh nn ngg Ons org or gnat nat hs h s s mostly n th th manr of formlss, orml ss, wordlss Communon Commun on h ry act act of buld bu ldn ngg such a communon s, n slf, th Earth alng hs thrd ll, or mod, s only accssbl aftr tranng and practc n th rst two, two, though w w may ouch upon t t n n s sonar onaryy xprncs xprnc s o hlp us grasp grasp th thss ll, ll , ha ncludd a son that us wth my mor xprncd tudnts and groups, calld th Sacred Chapr 6). 6) . Mounain n Chapr Now hat ha ha ntr ntroducd oducd th book, book , would nt and ncourag you to rad nxt th short scton sct on on How to se This Book bfor you j ump nto nto th th practcal work work of Fary Fary al alng ng or o r lstn l stn to th CD that coms coms wth ths ths book For ths typ typ of o f publcaton, publ caton, ha found such "how to sctons to b naluabl, both for my own works whrby thy hlp m to clar how th radr mght us th book as wrt , and thus mpro th communcaton btwn btwn us all ) , and n thos thos books b ooks by ohr wrtrs, whos whos work rad, and from whch la
Hw Ue Bk
F rst, lstn l stn all th way way throug throughh to th CD CD S cond, rad rad th th book thoug thoughh lk lk a nol Thrd, do d o th xrcs s n th rst chaptr, chaptr, wthout wthout fal fal Fout Fo uth, h, work work wth th book bo ok chaptr ch aptr by chaptr chaptr B ut bfor bfor you do any of ths, th s, pl p l as tak a fw fw mnuts to rad on
Thr ar sral lls to ths book, for n th Fary ralm t s possbl to say many thngs at onc As author, part of my task has bn to sparat out ths smultanous, s multanous, and somtims somtim s para para doxcal dox cal,, statmnts, mtho mthods, ds, and nsgh ns ghts ts Thr ar ar many many ways to to work wth wth a book of o f ths ths sort, but as always, I rcommnd that that you rad t straght though, lk a nol, bfor tryng any practcal work work For most of us ths s s dicult, di cult, as w long to j ump ump n n and do thngs, but your patnc patnc wl wl l b wll wl l rwar rwardd dd Why so? Bcaus as you rad rght rght through through th book, you wll wl l b storng n your mnd many many thngs, thngs , thoughts, mags, mags, and concpts, som of which may may not mak sns on a rst radng, plus (I trust) n mor thngs that do do ndd nd d mak sns, nsp, nsp , nf nform, orm, and crat crat ral ralza zato tons ns If you ar so ncl nclnd, nd, you could co uld mak som nots not s from from your rst rading, though thr thr s s no nd to do so, as ths s not an acadmc acadmc txt but but an nsprational on on Th mor you can sat Fary and UndrWorld work n lng mmory, th bttr t wll functon for you You canot tak your
xi xi W W OF L notbook (pa (p apr or lctronic) lctronic ) to th Fary Fary ral, or into into th th spirit spi rit world at at larg larg Bi l l Gats Gats notwithsta notwithstanding nding Onc th txt has bn rad, you will nd that th arly dita tions tion s and and isionary is ionary xrciss xrcis s in th rst chaptr chaptr,, ntitld Essential Denitions will bgin to rlat strongly to your rading, and intract intract with your ory o f th txt, prhaps on an unco nsciou nsc iouss ll at rst, but bu t soon rging rging into that that nw consciousnss conscio usnss whr whr th huan and Fary rals t This is th thrshold plac whr frsh things co, inspird, into th consciousnss For a psychologist ths "frsh things ar a rsult of procsss of cognition or apparancs fro th unconscious ind This ay indd ind d b so, s o, but thy also als o co co fro fro innr i nnr contacts, a th th that is cntral to this book, boo k, and to th th Fary Traditi Tradition on itsl it slff So, haing listnd to th CD, and rad th book through, plas bgin your practical work with th rst chaptr, Essential i s a st of short ssays ss ays on basic b asicss such as th th natur natur Denitions This is of th Fary Ral, Elntals, Titans and Giants, Ti and xrcis s for for opn Ancstors, along with a st of sipl sip l fors or xrciss ing out consciousnss consciousnss ha ha usd us d th word fors bcaus ths xrciss xrcis s ar not txt-basd isualizations, isual izations, though w accss th, of cours, through through th txt Anothr tr tr that ight i ght b hlpful hlpful is epowered visions Ths sipl fors, and th latr or coplx copl x fos, fos, ar ar powrd by innr i nnr contact and and by subtl su btl forcs forcs Thy ar not rly constructs writtn to arous a snsation or a ood oo d n n you do th, th, sothing happns that sothing cos co s fro th subtl forcs orc s and th attund attund inr contacts c ontacts that you rach tough th fo, fo, through th worki working ng rcond that that you yo u do ach of th fos in Essential would rcond thir rl rlant ant sction scti onss You should sho uld Denitions onc you ha rad thir do th at last thr tis ach, in your own ti, at your own ac ac Thy only onl y tak a fw fw inuts ach, thoug h you can c an spnd as uch ti as you wish in th counion phas of any of th isio i sions ns You can thn continu contin u to do th whnr whnr and whrr whrr you wish, as thy ar sipl, dirct and asy to la Thy will substantially prpar th way for your dpr work with Fary aling al ing and and Eart Earthh aling ali ng
How TO
U T BOOK
OE I EL INES FOR USING T E ERISES ERISES
rhaps you yo u ha not not don thi s kind ki nd of thing thin g bf b for, but tough tough out th main txt I assum that many radrs ha workd with innr ision, ision , and ar ar xprincd xprincd in i n som kind k ind of innr work, work, as this is not a tota bginnr's book En if you ar xprincd, you shoud sho ud cons c onsidr idr th fo foowin owingg mthod which off offrs som som insights in sights into how innr working actuay functions for us as contmporary popl pop l Thr ar ar four four stags stags,, a of which mutually i ntract, ntract, and ar not truy sparatd from from on anothr Th txt stag, stag, rading and and assimiating assim iating (rading (rading si s innty, thn thn aoud) 2 Th isua i sua stag, stag, intntiona intntionayy buidin bui dingg imags (using th imagi imagi nation in i n a focusd focusd mannr mannr without distr di straction action or mandring) 3 Th f fing ing stag, xprinci ng th innr contact andfeeling th subt forcs forcs (Not mry motiona imptus or prsona f flilings, ngs, but a sns of touch touc h or body mmory For xampl, think of o f how a pac you ha isitd on your tras els This innr touch and mmory is what what wi cary you to and fro fro to innr inn r placs pl acs such such as th Crossroads, Crossro ads, th W W of Light, Li ght, and th UndrWor UndrWord d 4 Th tota mmory stag: with practic, you wi nd that you can rmmbr rmmbr th totali of th working, and rproduc its ff ffcts fingbody ingbody mmory m mory of o f th third stag stag This i s bacards from th f actualy an asy procss that occurs rapidy, though it sms comp com pxx to dscrib or rad rad about It I t is asy asy bcau bc aus s w al ha an inhr inhrn ntt abilit abili ty to do this no matt mattrr how out of pract practic ic w ha ha bcom du to th articia articia constraint constraintss of o f modist if. if. So, So , xprincd xprincd or not, hr i s th th basic b asic mthod, which, if you yo u ar ar working from from txt, is to bg b gin in by rading radi ng th form/ form/xrci xrcis s though to yours yo urs f :: . Rad Rad it aoud a fw fw tims unti unti you ar ar fami famiiar iar wit withh it. i t. Som Som pop pop ik ik to tap tap thmss rading it, it , as this hps to sat it in th mmory mmory Taping pin g works wl for th basic ba sic short forms, forms, but b ut may b a chor for for th ongr ong r ons
xviii W O T 2 W Wen en you are fairly fairly com c omffo rtal rtalee and fa famil mi l iar wit wit te contents, work inwardly inwardly troug troug te te form form i . e . do it. i t. Keep te te ook wit you, ut try not to refer to it. o for te stages of te empowered vision, visi on, step step y step, step, rater tan tan te sentences of text descriing it Only refe referr to te ook if you forget one of te t e steps. steps . ry to use te text as a clue, cl ue, not n ot as dogma. Aim for for te te visi vi sionary onary stages. stages . If you do not ave a strong visual imagination, do not concern yourself or tink of tis as a arrier tere is far too muc empasis on te visual in our culture. e mos advanced spiritual work goes far eyond visio visio into active active communion. erely tink, feel feel,, and see your way troug troug te te stages stage s o eac form. form. It wl w l l come c ome alive ali ve for you. 3 You will know wen it comes alive, ecause you will feel sutle sensaions, oen in te ody rater tan toug visionary experience experiences.s. Someimes you will , indeed, see te te Faery Faery eings, ut more oen you fee feell teir presence and your your ody wil w illl respond to teir sutle forces forces.. Lear Le arnn to trust tis ti s sensory experience experie nce.. 4 Wit Wit some so me practice, you y ou will wil l simply simp ly rememer te te. . o for for te totality totali ty of it, it, rememer te ee eeliling ng,, and you are tere. tere . Now te real magic magic egins. USNG TE CD
is is book comes wit a C D of empow empowere eredd visions, vi sions, wit music on te ute and 80 stringed stringed psaltery psaltery.. ost people wil w il wa want nt to listen li sten to te CD immeiatey imme iatey I know tat I always do wen wen I uy a CD ! As wit e ook, listen to te recording all te way troug. Just asor it you may go deeply into te visi onary onary forms, forms, or o r you may may simply listen. Let it work for you spontaneously at rst. e content content of te CD C D is, is , in fact, fact, part part of o f a progressio progressionn wic you yo u wil w illl nd n d in i n te suggested suggested work work program program at te te end e nd of te ook ook.. You do do not no t ave ave to fol follow low te work program, program, ut I can ca n assure you tat tat it will wil l e elpf elpful ul i n your evelopment evelopment of skills skil ls in ot Fary Fary Healing and in UnderWor UnderWorld ld and Faery Faery magic magi c in general. general. e e coice coi ce is i s yours. It is more elpful and eective o nd a small numer of orms or
H TO U BOOK workings and do tem freuently wit dedication, tan to slog troug any any work program program or text step y step witout relating to it Take it easy, easy, tere tere is i s no rus or panic panic Indeed, you will wil l nd n d ta tatt your ody and inner sense will respond rapidly enoug to te materi material, al, ot on o n te te CD, and in te ook ook We already already ave inate inate aptitudes for for Faery Heal He aling ing,, and we already ave experien expe rience ce of te spiritual worlds, world s, aleit alei t cloaked clo aked from from us y te drudgery drudgery and tedium of te modeist world world e poetry poetry and music on te CD elps to wip tat cloak clo ak aside aside Once you ave ave worked wit wit te CD a numer of of times, tim es, you y ou wil l easily rememer te forms or empowered visions on it Tey include some powerful formulaic invocations, wic you will e ale to repea repe at inwa i nwardly rdly and work wit anywere, anywere, any time ti me Te work program program also sow s owss ow to integrate integrate te tracks on te CD into te material material of te main text, step step y step WORKNG WORKNG T ROG TE BOOK
Having listened to te CD, aving read te ook troug like a novel, and ten aving worked wit te simple forms in te rst capter capter of Esse wi l l e ready to work trou troug g Essential ntial De Den nitions itions you wil te remaining capters of te ook one y one As always, I would recommend tat you step troug eac stage in te order tey appear, capter y capter Do eac form at least once, ut ten move on to te next, until you ave done tem tem all at least once Use te work program program at te te end e nd of o f te ook o ok if you wis, w is, ut do not fai faill to do eac form, in order, at least once Tis simple metod is intense, intense , and wi willll greatly open out your yo ur inner senses and aptitudes aptitudes Do not no t get stuck on any any one stage, stage, for if it does do es not work work fo for you now, now, it will wi ll work work lat l ater er And esid e sides, es, it may e working working at a deep level, leve l, to surface surface later troug some as yet unknown patter patter in your yo ur spiritual lif l ifee is is Faery Faery magic, magic , and it does doe s not not wor workk li ke install install ing sow so wr ree Intense concentra c oncentratio tionn and repeated repeated eff effort on any any one item ite m are usually counterproductive It is etter to ave experieced te
W O
T
wole seuence tan to merely focus on one part of it. f you are unsure aout te te "results "resul ts of any stage, simply sim ply move on to te next. Do not place value judgments or merit awards on your inner experience experiences s tey are not college col lege studies or employment role roles.s. Let us e e tankful tankful As wit all skills, te wole is more tan te sum of te parts. ere are wat wat seem to t o e graded exercise exerci sess in tis ook, ook , from te sortest and simplest to te more complex. ere are stages of interaction, rom te sort visit to te UnderWorld, to igly empowere empoweredd excanges excanges of ener energy gy troug troug meditation of Alli Al lies, es, o-Betweens, o- Betweens, and te reat reat One s of te traditio tradition. n. Yet te simplest simp lest form is also a lso te most mo st powerful powerful and te so-cal so-c alle ledd "eginner "eg inner forms are tose tose tat you you wil wi l l use again at at te te deepest deep est level le vel wen you you ave gained gained muc experience experie nce in your rel relationsi ationsips ps wit te te Faery realm realm and UnderWorld UnderWorld.. Once you ave worked troug it all take a reak for a wile, and let tings settle witin you and mature. mature. At some som e later time ti me,, read troug troug te etire ook again, like li ke a novel. novel . You You will wil l e surprise surprisedd at ow dif di fferent it seems se ems and ow muc idden id den material materia l leaps out at you once you ave experienc experi enced ed te in i n er contact contact and practice prac ticedd Faery Faery Healin Heal ing. g. is is occurs ecause te te Faery Faery and UnderWorld UnderWorld conscio con scious us ness as man manyy simultaneous si multaneous leve ls, ls , wereas wereas plain text does doe s not. Finally, Fi nally, will say wat wat alway al wayss say in worksops and classe cla ssess do not expect or demand of yourself yours elf to rememer everyting. Some tings will stan standd out strongly strongly and vividly, vivid ly, oters will wil l e vague vague or even dicult dicul t e way to use tis ook, as descried aove, will poarize and clari many many ings for you, especial esp ecially ly your spiritual sensitivi sen sitivitty and your Aptitudes Aptitude s for for Faery Heal ing. ing . Aft After er tat? Just Just do it i t it is your yo ur gi, your rigt, your responsi ilit ili ty, your y our j oy, oy, and your tru ro ro le i te world. R.J. Stewart, 2003
AT ONE
1. Eetal et
In this thi s Chap C hapter ter yo u wi l l nd n d a series of sort sort essa es says ys that that dene the essentials of the Faery Tradition, te nderWorld, Titans and iants, i ants, Time Time and Consciousn Consci ousness, ess, and and oter rela rel ated suj suj ects ects They were written over a period of time to answer many of the asic uestions that that people ask as k in workshops workshops and casses, c asses, so they arise arise from the thoughts and needs of students, Faery enthusiasts, and practicing magicians magi cians of many schools schoo ls of tought tought and practic practice e hese essays are intended as simpe denitions and introductions to many of the ideas i deas in i n this ook, ook, and they descrie many of the core concepts con cepts that that are explored expl ored in more more detail deta il throughout the the ook o ok It is is recommended that y ou read this chapter chapter rst, ef e fore proceeding procee ding to the indepth in depth material material in the main text AERI ES, A ARE IRIS IRI S AN AN LEM L EM ENALS ENALS
During my travels in te nited States teaching workshops, one uestion uesti on keeps keep s recurring recurri ng in various forms forms "What is the di di erence (and/or the connection) etween Faeries, Nature Spirits, and Elementals? Like Li ke most uestions, tere are severa severa possile poss ile answers, answers, and none of them are completely true owever, we can draw near to the truth of the matt matter, er, especial espe cially ly though meditation meditation vision vis ion,, and direct experience of the spirit world of our planet I do not refer to the
4 T W OF spiri word of o f anges bu bu o a of our plane, wic eems wi spiriua ife. In e aery and UnderWorld radiions, we are concerned wi e iving plane and is spiriua dimensions, no wi a remote sirituaiy of so-caed "iger pnes. We repudiae and scorn e pernicious noion a e Ear is someow sinfu and a e Early ream, and e Lunar realm a enfolds i, mus be someow rejeced in order o reac spiriual spiriual eni e nigenm genmen. en. Enli E nlige genmen nmen begins begi ns a ome om e and Ear Ear is our ome. Laer, wen we ave experienced e ransformaive power of e Ear Ear Lig Li g we discover a e Ear Ear and oon ave eir ome wiin e e consciousness of Sun and Pnes and and a e solar sol ar word word as is ome in i n e Sars. By being be ing at ome ome on Ear, erefore erefore,, we are are discov di scoveri ering ng a we are are aready are ady a ome ome in in e Sun and Sars. So is essay on aeries, aure Spiris, and Elemenas is inended o ep se e scene for your own experience, o oer some simpe ougs, ideas, uesions, and caenges. Tese calenges apply especiay o popular esabised dogma and propaganda abou aeries aeri es aure Spiris, Spiri s, and Eemenas Ee menas.. As wi wi mos spiriua spiri ua maers maers e us begin a e end of e lil i s, and work our way owrds owrds e e beginn be ginning. ing. Elementals
Some So me years ago I ad a conversaion wi e auor auor Isaac onewiz. o newiz. He said approximaey) a Elemenals only exis in e formal empe or lodge were e riua magician as creaed em. We discusse di scussedd is for for some ime, ime , and I ink we we disagreed di sagreed in a friendly friendly manner. However, is saemen made me ink abou e popuar idea of Elemenas El emenas as i is presened in modern lieraure lieraure on magic magic paganism, wiccra, ear ear myseries, myseries , and so for. Tere cerainly ce rainly is, I concuded, a probem wi e way Eemenas are oen described, wic is a ey are componens of pure Air, ire, Waer, or Ear, wi a basic consciousness ineren in eir own naure, naure, bu noing else el se.. I f we ink abou Elemenas El emenas as sma componens of o f " ure Air,
E E D 5 Fire, Fi re, Wat Water, er, and and Eart Eart wit wit some sor so rt of limited li mited consc co nsciousnes iousness, s, we are making making tem too astract astract and too small smal l . Tese "pure Elementa E lementals ls are wat saac Bonewitz was talking aout, and tey are indeed mainly found were tey ave een impressed into existence y temple magic. Tey ave no independent existence in natre, and will fade if tey are not constantly maitained. is is similar to many many experimental experimental or analytical situations in sciece, sciec e, wic cannot e maintained maintained outside outside laoratory laoratory conditions condition s . Te magical magical temple is te laorat la oratory ory of te magici magi cian, an, of course, co urse, ut we need to relate re late to te l iving ivin g world rater rater tan tan create create isol i solaated entities entit ies tat ave ave no lif li fe eyond te magic magical al el eldd of teir creatio creatio.. During During te la l ate 1 970s, 970s , was at sea in te Englis Cannel Cannel travel travel ing troug a terrile storm in wic several sips, including sailo sai loats ats in in te te Fastnet Race, were were lost. los t. is experience experien ce le le me in no dout aout te existence and nature of Elementals tey are large conglomerate eings of one primary Element, ut wit te oter oter tee also present. Tus Tus te Storm lived l ived as many uge wind Elementals (Air) and te mountainous seas (Water). t was also itself its elf a Storm Storm is i s made it, i t, for te duratio durationn of o f its li fe, a Nature Nature Spirit, Sp irit, dened de ned y ot power and place . ts power power was of te many Element El ementals als ofAir ofAir and Wat Water er,, and its place pl ace was te Engli Eng lis s Cannel, Cannel , were it lived live d and moved. moved . Elementals are perceived and encountered during a gatering of forces into i nto undeniae undeni ae,, visile, visi le, tangie tangi e pattes pattes te forest forest re, te volcanic eruption, te tornado, te eartuake. Anyone wit spiritual sensitivity wo as een in any suc events will conrm te presence of a ost of eings tat, like a ive or complex organism, organism, make make up te greater greater eing te total. Tis Ti s is not unusual for for us to compreend, compre end, of course . e uman ody is exactly suc a compound organism. Billions of living creatures work togeter to create tat same ody tat we use to slump on te couc and watc television, or to walk around te world and commune wt te Faery Faery allie all ies, s, trees, plants, p lants, and living livi ng creatu creatures. res. e e coice s ours te ody is not. Tus, to attemp attemptt to isolate iso late "an Elemental Ele mental s s like l ike isolat is olating ing an atom atom peraps peraps exactly exactly te te same. t is is a tecnical or artci artcial al proce process. ss.
6 W OF ey all al l exis exi s in Naur Nauree , bu do no exist exi st naturay naturay in iso i soaion aion,, for for ey are dened uterly by one anoer. Man Fire Eementals make a bonre, or a resorm, bu ey can d so ony roug ineacion wi tose of Air and Ear to build a arger Elemental Eleme ntal being be ing.. It i s a mater mater of relaivity and no one o ne of o f absract absract absolues. We are alread alr eady y Ele Ele e ntals! tals !
Do not forget, forget, ever, tat tat you yo u are are aready Elemental E lementals.s. ere is i s not one, but severa severa of o f tem, most mo st likely likel y a large compex compe x number, number, witin yourself. Our bodies are made of Water, Eart, Fire, and Air. Our consciousness and energies are Elemental at is, e pilo sopica or meapysical meapysical concept concept of o f e Four Elements as relaive states of moton and energy, but not i mied to e modern mode rn idea of elements as dened in cemistry cemistry and pysi pysics cs.. So, So , to nd Eementals, we need look no furter tan our own bodies and moods. And, I propose propo se,, we sould pay muc more atention to e e way way our our bodie bod iess and emotions emoti ons interac interactt wi places and a nd wit weate weaterr canges. In te te Faerybased spiriual radiions, ineracion wi weater and wit pace brings deep insigts in sigts is dea of o f ourseves as Eemenals aises a fundamental teme for our discussion, and a working denition at is especiay elpfu in our contex of Faery ream, te nderWorld, nderWorld, and e asks a sks of o f Faery Faery Heaing. Hea ing. A beings in naure, corpoea or spiritua, are made up of cominations cominations and a nd rytms rytms of o f e Eemen E ements. ts. us u s Faeries, Na Natu ture re Spirts, umans, umans, trees, trees, plants, animas, ses, nsects, mountains, oceans, continents, teepone ca ca ing cards, cewing gum, and cane canedd so drinks are a composed of Eementals in varyig patterns or sets of reationsips Some are igy active, some are reatvel inactive. 2 . Occasionaly Occasion aly we w w experience experience arge arge Elemenals, suc as sos, res, res , and ear earuakes. uakes. 3 . Elemenal Elemenal s are are n Faerie Faeriess or Na Natu ture re Spirits, bu Faeries Faeries and and Naure Spirits are oen srongy eemenal in eir caracer. 1.
E E D D 7 Nature Spirits
So, So , Natu Nature re Spirits Spirit s are are w wat at?? As is so oen te case, we we can can discove di scoverr wat wat someting may e y disce di sceing ing wat wat it is not. not. Surely, tey are not not cutesy little l ittle cartoon tings posturing upon cutivated, cut ivated, irradiated, and mutated mutated cut owers o wers or lisping li sping soy to us u s om te wellpruned toxinaden trees of suuria I feel, sense, and commune wit Nature Nature Spirits S pirits as Spirits Spi rits of Place powerf powerful zones zone s of consciousness and a nd energy energy in and of suc places as a forest, forest, a il ill,l, or a river ey ave distinct presence, powers, and perceptions, ut tey do no move around eyond teir own oundaries oundaries ey ey are te te spirits spirits tat te te Ancients ca c aed ed genii loci te te geniuses or j i of place place By comparison, and of a dierent order, te spiritual forces of plants, owers, and trees are coll co llective ective entities witin te natur natural al world world Segments Se gments of tese tese may live l ive witin, witin , or comprise organs of, of, any specic Nature Spirit Suc collecives are found over uge areas, sometimes world wide, just ike umans us a grove of oak trees will e an organ of a Nature Spirit in a valey, ut e coll co lleciv ecivee of oak tree treess tougout tougout te continent, even te p anet, is an oak oak entity in itself itse lf tat is not conned i n any any smaller smal ler locaion loc aion,, ut is plan pl anet etar aryy in i n its eing eing e Spirit Spiri t of a Place, or Natu Nature re Spirit, Sp irit, mig e compared roadly roadly to te collective col lective o f a mode city it as a uniue identit id entityy of its own, and caot depart from its rooed locaion, yet tere are many independent independent eings witin its eld ofenergy of energy and consciousnes s We coul co uldd consider, cons ider, as an example, example , tat many many umans and and oter creatures are part of te organism known to us as New York York It as a uniue unmistakale identity and location, yet its individual inaiants inaiants ot are and are not part of it is same simple si mple spiritual law of Place, People, and Powers applies to mountains, forests, lakes, valleys, valleys , great oceans, plane pl anets, ts, and stars stars So to return to te teme, Nature Spirits are complex entities made up of a totality of many oter eings, and all involving Elementals Just as umans, animals, and all living creatures are complex interactive eings made of oter eings, so are Nature
8 W OF L Sprts. ey re, oever, rooted pce, e t pce gret or sm sm , te te or cosm co smcc s s e d d poe po er.r. ey ey re, re, fct, fct, mtrc mtrces es it it i icc c o ec ecttve ve dev d evee o ps d d iv i v e s , eve ev e tou t oug g mem me mer erss of t coectve my rve fr from er orig ome pce, perps ever to reur. The Racial Soul Soul or Oversoul Overso ul
s sme ide of te coectve tt s fouded i octo s so preset te t e rt rter er cofused cofused cocept of e Rci Rci Sou Sou or or Rc Oversou. Oversou. e smpest deo de o of e Rc Rc Sou s ts ts ee ou of ce ce s, s , or o r s, s, org org yy uited y te te poer poer of te te d i ic ic tt tt rce rce foud foud ts detty de tty d d coerece. coerec e. No rce rce is is "pure, of course, ut s rody deed y cert dstictve crcterst crcterstcs cs ssoc ss octe tedd t d i ic ic te peope ve ved ved for my geertos (eve f tey do ot ve tt d o). us e e oud ou d o t e es sy y co c offuse Scot Sco t it S S ede, ede , or Ntive Amerc i S ier, ier , toug ec of tese rc rc types sre some some tigs i commo deep deep i teir teir rci rci orgis. org is. A rce rce,, s co co ec ecve ve,, s ot mited y tt tt d, o eve ever, r, for for ts co co ective ective mprt trve trve f fr t d dvidu vidus s tt tt come from from te orgi rce rce.. W Wt t tme, tese dvdus dvdus d teir descedts descedts c, d oe do, form e coective, trsformed y iter cto cto t te e e d d us I m Scot Amerc, Amerc , ike ike so my efore me, d Scotd ere I s or s i my sou. But I o oger ive tere d my descedts i ecome, ppropritey, more d more Americ Amer ic if tey tey cose c ose to ive ive d procrete i tis ti s coutry. At ts stge e mgt cosder tt Acestors c e of my rces, eve toug e of oe or to oy, from our ovous mter or pter es. Some of our Acestors my e Acestors of ski rer t of ood, suc s crftsme, scietists, poets, muscis, or ork orker erss of o f Fer Feryy mgc mgc.. At ts t s eve of cestry, cestry, rce s s rreevt. rree vt.
E E D D 9 What about abou t the the aeries aeries??
Traditi Traditiona onally, lly, Faeries Faeri es are said to e te te rst order of of spiritual ein eings gs in te world, efore umans existed. Tey, like all tings, ave Elementally El ementallyrelative relative pattes. pattes. Tey are are made up up of Elementals, El ementals, as we are, are, as all tings on tis pl anet anet are. are. But tey like us, are not solely E lementals lementals.. Te wole is more tan te sum of te par parts. I f y o u want want a powerf powerful ul magical magica l prase, tat tat contains intense practical wisdom wisdo m for for magical magica l work, paste tis up were you can c an see it i t every day the whole is ore than the su of the parts. Faery Faery eing e ingss will wil l oen o en tend tend strongly towards towards one Element, Ele ment, and traditionally are said e composed of one primary Element, two secondary Elements, and one almost dormant fourt Element. Te living creatures, in comparison, ave two dormant Elements and two active. A uman as all Four Elements in potential alance, toug usually one is somewat weaker and one somewat stronger. I leave leav e you to decide dec ide ow ow dormant tey te y are after after a meal of nutrition-f nutrition -free ree urgers and syntetic fries, rie s, wa wased sed down do wn wit wit a large drin repl replete ete wit wit coloring, colo ring, avoring, and aspa asparta rtame. me. Tus Tu s a powerful powerful Faery eing e ing of o f te ocean wil wi l l e of o f Wa Wate terr more tan any oter Element, Ele ment, ut ut it is not a Water Elementa Elem ental.l. Wen one of te uge storms develops, devel ops, sort-l sort-lived ived Wa Water Elementals grow in power, power, along alon g wit sort-lived Air Ele mentals. mentals. Suc Elementals E lementals are are created y oveent Te movement comes from te conscious ness ofte of te deep Titan Titan eings oftelluric of telluric or oceanic power, toug to us it i t mani maniffests as weater, weater, eartua eartuakes kes,, or volcani vo lcanicc eruptions. eruption s. Te T e large large vessels ve ssels or Element E lementals, als, wic we experience as dramatic dramatic and dangerous penomena, are traditionall tradition allyy ridden y te Faery eings ei ngs,, whh exal her wld Elemeal power So here a eerge
excange, an nterconnection, ut te Faery eings are not te Elementals. ore signi si gnicant cant is te long-standing long -standing tradition tradition of te independence of Faery Faery eing e ingss many many of tem are not ound y p lace or elmental ualitie uali ties, s, and can move and interact freely freely wit considerae consi derae power. Tus tey are not Natu Nature re Spirits Spi rits or Elemental E lementals, s, t t oug tey may partici participat patee for for some time in te li fe-cycl e-c yclee of o f certain places, place s, as do
0 W W T umans, and a oer iving i ving creaures To pu pu i more simpy, simp y, Faery Faery eings ave independen personaiies, aims, ougs, pracices, power powers, s, spors spors,, cusoms, oves, desires, de sires, and surp surprise rise ) ey do no use compuers or ce pones pone s Tey are free free spiris, spir is, afer afer a a Eemenas, owever, owever, are utery utery and ony on y dened y y eemen e emena a paes paes eyond wic ey ave no exisence exi sence Naure Spiris are dened y a compex ineracion of power and pace, a fusion of many many varied varied energie energiess of o f consciousness consciousne ss and viaiy In Qaaisic Qaai sic radiion radiion,, e Elemenas Ele menas are are said said o e e resu, e end produc, of e conscio con sciousness usness and energy of universa angeic ange ic forces impinging upon our pane Ear, and us generaing a response Al iving eings on e pane, pysica and spiriua, parake of a response, eing energized and, so o speak, given deniion y e ceasee ss Eemen Ee mena a dance of reaionsips . In Conlusion
A e e cose c ose of o f is rs essay essay on Eemen Ee menas as Naure Naure Spiris, Sp iris, and Faerie Faeries, s, we mig concude conc ude a umans, iving crea creaures, ures, and Faeries are compex Tey are made up of compex ineracions of e primary Eemens of Air, Fire, Waer and Ear. Tey a ave afniies o cerain Eemens more an o oers e fiery emperament in a amenco a menco dancer e eary eary sreng of ee male ma le goa e airy power of e rooping Faeries a ceanse e pol po lued ued ciies cii es as ey pass, and an d so for. for. Naure Spiris are less compex, ave ess voiion, u are immensey powerfu roug teir coninuing ineracion wi all e oer eings and Eemenas of a locus, locu s, of a pace pace Tis is wy we fee disinc sensaions in cerain pars of e fores, in e mounains, or y e sore Eemen E emenas as are are usuay usua y wiin, wii n, and ineracing wi, wi, al oer forms, jus e same as we ave many smaler eniies a comprise our organs, cels, and so for Occasionay arge and emporary Elemenas wil grow ogeer, from many, as naural forces uid ino maj maj or evens suc as sorms, vo canic erupion erupions, s, ida wa waves, ves, and an d ear earua uakes kes.. Tese Te se acive Eemena Eem ena s are are comprised of a Four
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Elements El ements (like (l ike everything else) els e) but with a potent preponderance of one on e main Elemen Ele mentt tha thatt is undeniale unti it runs it course. Hints for e ditation ditat ion
ry meditating on one single sin gle Ele E lement, ment, and then discover how it eists ei sts in relationship relationshi p to to the the others. 2 Seek See k to escape from from sentimental sentimental images of Faeries, Faeries , ature ature Spirits, and Elementals. Eplore the images, descriptions, and wisdom tales of our older, worldwide, ancestral traditions rather than than the the trite products of mode whimsy whi msy and coercial coerci alism ism.. 3 Go out in the worst worst possi pos sile le weath weather, er, on foot, without a Sony Walkman. 1
T E AER AER EAL
In this second essay of essential essential denitions, we wl wl l eplore one o f the the main ma in uestions that that is i s ehind much of the the material material in i n this thi s ook, and in practical practical Faer F aeryy magic in general. general . What ha t Is The The ae aerry R e al Who Or What ha t L ives ive s There he re A nd Wh Why Should Sho uld We We Conce Con cern rn Ours Ou rsel elve vess With With It?
his hi s is a uestion ues tion that that I have have addressed addresse d in a series seri es of ooks ook s over the the last twelve twelve years or more, and and I am stil sti l l discovering dis covering ne new w answers answers.. I Such answers are est discovered y practica eperience of the Faery realm and the sutle energies energi es therein, ut ut we can go a long way towards a asic set of denitions in this article. We will also eplore one of the more eective ways of eperiencing the Faery consciousness and contact so fasten your sporrans tightly. lease note that I am using the spelling "Faery intentionally to distingui s tese tese spirit ein gs widely reported reported in ancestra ancestrall traditi tradition on from the trivial trivi alized ized fair fairyy images image s of o f mode entertainment. entertainment. It is a small smal l ut ut he help lpfful distinc di stinctio tion. n.
1 2 W W O T he best way to begin is with the basic essential denitios handed dow dow to us from fol folklor kloric ic and an d ancestral ancestral tradition. traditi on. hes hesee are surprisi surprisingl nglyy simple, simp le, and and are are foud foud in close clo se variants variants worldwide worldwide.. In In dco, hwr, w wll focu mai o h Briih ad European beliefs. Why? arty because these are the ones I know best, from traditions that I learned as a child and studied and epanded on as an adult. adult. Also A lso,, because beca use they they act as a working working model for the the entire enti re traditio tradition. n. Once you y ou have the the grasped the basics, basic s, you can di scover for yoursel yo urselff how they share a planet p lanetary ary traditi tradition on by researching comparaive folklore, mythology, and ethnic magical traditi traditions ons.. It is the Faery ra raditi dition on that that i s at the foundation foundation of o f all magic and spirituality spi rituality worldwide, worldwide , both both as an ancestral ancestral source, and as a layer of deep deep consciou cons ciousnes snesss occuped occupe d by by many many living l iving beings be ings . So here here is a brief uestion uesti on and and answer seuence, which covers the absolutey abso lutey fundamental undamental basics of the Faery F aery ra radi diion ion,, by any any name, in any culture. cul ture. Q : hat hat is the Faery realm? rea lm? A: A protoypical land within and beneath the surface land; an archetype of the natural world; a timeless place of regeneration, beauty beauty,, and allure. allure . Hmm, H mm, sounds soun ds good alread, alread, does doe s it not? Q: Who or wha lives there? A: he man Faery races, some human beings and certain Ancestors Ance stors,, and a host of o f creatures that that are are the spirit spir it counterp co unterparts arts of animals, b irds, irds, shes, insects, trees trees and plants, plants, and and the multitude multitude of planetary life forms from the most minute to the most immense. here here are also l arger arger beings, deeper dee per in, that that we know less about. In old ol d mytholo mythologic gical al traditio traditions, ns, these are ca calllled ed itans itans (from (from Greek) or Giants (atin and Germanic) and are often associated with mountains, volcanoes, fault lines, forests, glaciers, oceans, plane pl aneta tary ry zones, zones , and planetary planetary weath weather. er. As someone some one said sai d to me: me : "It i s never humans that that rule the planet, pl anet, it is i s the weathe weatherr tha thatt rules rule s it. i t. Many ofth ofthee occupants of o f the Faery realm real m are frien friendly dly towards their their huma humann cousins, cou sins, but not all. all . Which is hardly hardly surprising, when we
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consider consi der how blindly bl indly destructive destructive we have have been. So maybe we need some caution and respect in this thi s realm, rather rather than romantic romantic wishf wi shful ul thing? Q : Why should we we concern ourselve oursel vess with the Faery realm? A: Because Bec ause it is a place pl ace of regeneration and transf transform ormaton. aton. As primal traditi traditions ons advise us, we l ve in a comple interact interactve ve world of many interconnect interconnected ed beings, being s, not in i n an artici articial al world of o f self sel f referring referring antagonis antagonistic tic humanity humanity striving against everything everything els e lse e Such Su ch are the basics bas ics of the Faery radition radition a s found found in i n fol folklo klore, re, Faery tales, tale s, myths and and legends legen ds worldwide worldwid e . But here here is more, a great deal dea l more. he Faery radtion is the foundation of all spirituality, religion, and all magic. hus, if we are to transform our depleted and abused planet, it is a good go od traditi tradition on to eplore, eplore , and the the Faery realm is a good p lace to start. Faery raditio raditionn is ful fulll of very detailed detail ed methods of relating to our Faery cousins, and to the spiritual creatures. Far from being a whimsical escapist tripping-through the-daisies tradition, it deals with shape-changing, large powerful spirit beings, bei ngs, seeing and sensing sen sing at a dista di stance, nce, potent potent and drama dramatic tic healing heali ng arts, arts, weather weather chging, chg ing, prophecy, and and seual magic. magic . Oh O h yes, ye s, seual magic magic . . which is only one reason why ort orthod hodo o religions religions do not no t approve approve of o f Faery and human human conta c ontacts. cts. Both Chistianity Chisti anity and I slam, for for eampl eample, e, share share the same same prohibitions prohibiti ons against consor conso rting with Faeries Faeries and Jinn against any comunion with with the the ageless ageles s radiant ones on es who were in the world bef b efore ore huanty, huanty, and an d who who will wi ll be in the world when when humanit humanityy is gone. Let us digres d igress, s, for a moment, momen t, into the cozy realm rea lm of the skeptc skeptc and an d pose a "what "what i uestion. uesti on. What What if i f, despite de spite much muc h hardheaded hardheaded materialistic materiali stic li fe eperienc ep erience, e, there truly are spirits of the land l and and sea, invisile ut powerful energetic forces that shape up as i ndependen ndependentt consciousness, consciousne ss, oen oen inaccessi i naccessible ble to humans? humans? Would Would you want want to contact contact them, especially especi ally if you could co uld help h elp one another another to improve improve the parlous parlou s state of our mutual mutual world? world ? I would wou ld gues gu esss that that the th e answer depends on how concerned we are about about the the health ofthe of the land, the continent, and the planet. pl anet. I f we are are
1 4 W W T happ happyy to merey merey punder and poute, po ute, then those Faeres Faere s can take a hke wh whoo needs em anyway anyway?? But, f we are serousy sero usy consd co nsderng erng any and a a ways towards towards an nreased awareness awareness of the nteracton, the the ho ho sm, of a vng vng bengs on the panet then th thss od ancestra ancestra word-vew word-v ew s s at east e ast wort worthh a try, try, s t not? If the Faery radton s about bengs nherent wthn the subte f fe of o f the and, j ust as we are nherent, nherent, and f f t truy truy oer oerss worng worn g methods whereby we can come nto a frend e ndy y and creatve reaonshp wth such beng s, then we may even fee fee a responsb responsb ty to try try t, as we we as an nspaton. nspaton. Very ery we : here s wha what you do do . . . he We ig i g h t
1 . Fnd a uet u et pace free free of nterrup nterrupton. ton. ow o w there there s a maj maj or sprtua eerc eercse se n tsef tse f! 2 St S t and be st st,, brea breathng thng genty. genty. Draw Draw n your random random thoughts thoughts and feengs, and focus on the ground beneath you. If you are outdoors, outdoo rs, st on the the grass or earth. earth. If you are ndoors, ndoo rs, reach through the substance of the bud bu dng ng down nto the ground. ground. Wth th your nner vs v son on,, your magnaton, mag naton, se seee sense and fee fee a 3 W We e openng o penng j ust n front front of your feet. feet. See Se e a so shf s hftng tng ght deep n the the We We.. 4 . Dve down down nto the the We e n your nner vson v son and and subte senses. senses. You emerge n n a grassy grassy pace, p ace, t from from beow be ow by radant Earth Earth ght. ght. You are are at a ta ta standng stone n n the the mdde md de o fa wde grassy grassy pan pa n.. 5. Here you gve a spont spontaneous aneous g, somethng tha thatt j ust comes come s nto your hands, your vson, and your thoughts, to gve uncon dtona dt onay. y. You You pace t at the foot foot of the stone. 6 . ow ow bengs be ngs ome towards towards you from the Four Drectons D rectons : some come softy, softy, wh e others are more drect, d rect, even eve n abrupt. abrupt. ry ry to sense, sens e, see, and fee fee wh what at they are ke. hey w w take many forms. forms. 7 ommune n sence s ence wth wth them them for for a whe h e : what what tmatons, tmatons, hnts, or uestons uest ons do they oer oer you? you ? What vsons vso ns of the human word do you offer them? 8 ow you retu retu to the the surface surface word word.. he rsng rs ng radance of the
E E D D 5 Eart Earthh i ght lis li s you up, and you rise bac out of the the Wel Welll . 9 . You nd yourselfback yourself back in the surface surface world. world . Fo r a few few moments you sense it differently, as the Faery cousins see it and feel it. Gradual Gradually ly your y our human perceptions return. 0 Write a shor shortt account ofwhat of what happene happened; d; mae a song son g or a poem. poe m. lant a see, embrace a tree. Stroke a stone, merge with a ower thoug thoughh inha i nhall ing its perfume. perfume. Remember, Remember, the Faery realm i s seual, seual , echanging, and a nd sharing subtle lif li fe force forces.s. Embrace two trees. Soe Soe Do D o and Don s
here are many prohibitions or taboos in the older Faery radi raditio tions ns.. He Here re are a few few that that appl applyy today, with some so me reasons rea sons for them You You will wi ll probably now of others, or discover di scover them them in Faer F aeryy tales and fol follore. lore. ever cut any any owers, owers, nor hav havee cut owers owers in your you r dwell dwelling. ing. Why? Wh y? he owers are the seual organs organs of o f the plant pl ant and you yo u mutilate mutilate and and kil k illl them when when you cut cu t them. them. How would you fee eel? l? 2 eave e ave small tasty tasty sweet sweet oerin oerings gs in he same p lace each each day day:: nothing nothin g too lavi l avish, sh, but b ut high-energy high-e nergy stuff stuff of all al l sorts. how how it away away the net day, for it has had the subtle energy taen from it by the spirit spir it or Faery bein be ings gs.. hey do not not reuire reui re the substance as we do. do . hey hey love sugar sugar and chocolate, choco late, j ust as we we do, do , but presumably do not suffer so much from its over-use. Be cautious about leaving them whisky whisky or o r strong beer. beer. raditionall raditionallyy Faeries ove alcohol, al cohol, but can become rowdy and and even potential potentially ly dangerous. dangerous . I report all of this from direct eperience, not from a source book, though much of it is found in early e arly tets such as The Seret Coonwealh of wil l refe referr to in several places pl aces Elves Fauns and Fairies which we will throughout this book. If you want to read my edition, with a You commentary, co mmentary, there is a free free versi ver sioo n at wil l also nd nd some uotes in our our later chapters chapters.. 3 If o re oere food or drn i n e ae realm take it! raditionally raditionally we are told not to take it, wh which ich means mean s take it quikly before they withdraw the courteous and wonderful offer o
1 6 W W parta partaee of fo od and drin dr in is to share share the subt s ubtle le forces orc es of the world worl d in which that food and drink was made. his is the secret behind our human human oerings oerings to the Fae F aery ry races, which is di d i scussed in Chapt C hapter er 5 on Oerings. 4 . Be cautious with with repeated repeated vision vis ionss or subtle experiences of sexual exchang exc hangee with Faery lovers not because it is bad or wrong, wrong, but because (like al l sensuous activity) activity) it can can become highly addictive. Moderation is a word seldom sel dom found in i n the Faery vocabulary. vocabulary. 5 ever cut branches branches or plant pl antss wit withh stee steell or iron. You You should pic or pull by hand if you have to. Everyone debates this traditi tradition, on, but b ut I thin thin it means simpl si mplyy that that you must have have lovi lo ving ng contact to to brea a branch with your hand, rather than with a cold unfeeling blade. Gardener Gardenerss all now now how deeply deep ly satisf satisfying ying it i s to pull pu ll weeds rathe ratherr than cut them up. hat is the very essence of it: touching and pulling, pull ing, not slicing and and dividing. 6 . Always eep any any promise promisess that that you may may mae mae in the Faery Faery realm. he spirit of intention is everything. everything . he worst worst thing you could co uld do is to brea a promi promise se made in that archetypal archetypal and sacred place . 7. Always Always be respect respectfful to to the Cousins : they are are not helpers helpers . Join with me, sisters and brothers, in repudiating and despising the popular notion that Faeries are "helpers. How insulting this human-centric statement is to Faery allies, cousins, and co walers. I suppose suppo se the Faeries must, therefore, therefore, call cal l us humans the the "hinderers. "hinderers . 8 Expect Expect the the unexpected. unexpected. TANS AN A NS
As we move deeper into the Faery realm, we encounter large powers and and larger beings bei ngs,, oen oen hidden hid den deep in he lands and seas, yet they aect aect our lives li ves profoundly. profoundly. hese are nown now n in tradition tradition as itans itans and Giants. In this essay ess ay we will wil l explore expl ore some of the basic traditions traditions conceing conce ing these larger spiitual entities ofour ofour living world. world. et e t us begi be gin, n, theref therefore ore with thre threee relevant uestions, as most mos t things come in threes.
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What are itans and Gi Giants? ants? 2 Why should we bother with them? them? mi ght we we relate rel ate to to them? 3 How might 1
here is a comple interaction between itans, Giants, and other life forms, though oen we are unconscious of it. his becomes clear, however, as we eplore Questions 1 & 2 Some of the answers to Question 3 will be proposed, proposed , in i n part, part, at the end of this arti articl cle e I say "in "i n part, part, because the answers reuire doing, rather rather than reading about. But rst things rst What are itans and Giants? he roots of all answers are found in ancestral mythic tradition. In traditions assoc iated iated with itans itans and Gian G iants, ts, we discover di scover how stori stories es o f their their eistence and their their role r ole have developed. Worldwide, there are three three classes o f primal stories stories about such beings (thr (three, ee, of course!). his article refers mainly to European sources as the working models mod els for for all such stores, store s, in any culture, worldwide. worldwide . itans itans and and Giants Gi ants are, are, essentially, es sentially, spiritual being bei ngs.s. However, teir teir bodies are zones of the planet or continents, or of the oceans, mountains, volcanoes and vast weather patterns. hs is why tradit tradition ion attributes attributes tidal tid al waves, earthua earthuakes kes,, eruptions, eruption s, and storms storms to the actions action s of o f itans or Gi ants. ants. Three Classes of Myth Concerning Titans or Giants
he rst rst clas c lasss is that that of creaton myths, in which bodie bo diess of vast vast beings are dismembere di smemberedd or willingly will ingly sacriced to create create the the world. world. Some typical typical eample eampless are Ymir the ice Giant whose whose skull makes the vault of o f the sky in orse creation creation myth, the dismemberment dismemberment of Ra in i n Egyptian myth, and the ancient Qabalistic tradition tradition o f the Adam Cadmon, or universal primal being. hese are each telling the same story n derent ways. 2 he he second clas cl asss or group group of myths, myths, with many many varia variant ntss world wide, describes mentorng. Mentoring Mentoring myths myths have been given less le ss attenton than creation myths in modern literature, bu are especially especi ally signcant sign cant for for us today today if we seek to consciousy conscio usy work work 1
8 T W O T with Titans and Giants G iants to redeem redee m the damage done by humanity to the living planet. In many cultural and mythic traditons, large beings bein gs are descrbed descrbe d as mentors mentors of humanity humanity teachin teachingg arts, arts, scien s cience, ce, mathemati mathematics, cs, musi mu sic, c, agricul agri culture ture and so forth. We often often forget forget that that the ancestral cultures had no separation between creative arts and maica ars etwe etween en sciences sc iences and magica magica or o r sprtua scences. scenc es. A A forms of o f human human endeavor ha a spiritual spi ritual and sacro-magical sacro-magi cal role. rol e. A typical mentoring myth myth is the the ancient Greek or pre-Greek, story story of Atlas, the Titan who founds Atlantis, and whose sons become kings of civi ci vilizati lization. on. Another is found in i n the Old Testament, and n the Book of Enoch wherein Giants intermarry with humans, and teach them skills, arts, and magic. In Celtic tradition certain imortal or semi-divine beings come into the world and teach humanity humanity the arts arts of civi ci vill ization; ization ; they are are of o ften described descri bed as being be ing of giant size. si ze. Eamples include inc lude members memb ers of the Tuath Tuathaa de Danaan Danaan in Irish legend, and he Welsh Titan Bran, who (in the legend of Branwen, Branwen, aughter aughter ofl of lyr yr in The Mabnogion) Mabnogi on) wades the the Irish Iri sh sea, bridges the river iffy with his body, and "caries the poets and music mus icians ians upon upon his back. back . The father father of Bran and Branwen is lyr, god of the Atlantic Ocean, he Celtic oseidon. oseidon was the Greek god of earthuakes and tidal waves, older than the Olympians Ol ympians and traditona traditonally lly the god of o f ancient Atlantis. Atlantis . 3 The hird group is myths of destruction. These balance the creation myths, with myhs of mentoring in the center, the place of harmony. erhaps the best known eamples are in orse mythology, where the Giants seek to bring Ragnarok, and the winter that ends the world, toppling the gods and goddesses of Asgard. Thi s theme is identical identica l to Greek legend le gendss of the Titans Titans who raise storms earthuakes, and tidal waves in their war with the Olympian Oly mpian deities, deit ies, wh whom om they they are are said said to oppose. oppose . In a more more obscure but no less signicant Celtic tradition, we nd warring and destructive Giants who change the shape of the land. This myth comes from the Proheces of Merln a 2th century tet that conains conain s a wealth of Breton and Wel Welsh sh bardi bardicc and druidic druid ic imagery. In the older Greek mythic raditions, we nd that the Titans were originally origin ally deities deiti es of the the seven seven planets pl anets (Moon, Sun, Mercury, Mercury, Venus, Venus,
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ars, Jupiter, and Satu). hey descended into the body of the Earth, and the Olympian deities took their places. Robert Graves suggests that that the the typiing typii ng of the itans itans as "bad guys hosti le to the the (sometimes) ( sometimes) good deities suc uchh as Zeus, era, Apollo, Apoll o, Hermes, and an d Aphodite Aphodite was propaganda We We nd simi si milar lar propaganda propaganda in other tets and myths, whenever an old form of religion or spiritual tradition is replaced by a more recent one. he stories are not fabricated, but well established myths are slowly molded to a propagandist propagandist cause cause.. I n Celtic tra tradition, dition , the Gaels in Scotland Scot land and and Ireland told that the Faery races were angels fallen out of eaven with ucifer, and now embodied in the Earth. his is a Chistianized retelling of an older tradition, similar to that of the itans. itans. Such stories, and many many othe otherr simi s imilar lar legends worldwide, worldwide, tell tel l of spiritual forces that move between the planets of the solar system, aecting life here on Earth. Some of this becomes clear when we eplore the role of itans and Giants in conection with the forces of volcanoes, weather, and continental movement As modern science asserts, these large changes are aected by our p lanetary lanetary orbit and by its relations re lationship hip to solar sol ar and other p lanetary lanetary forces hese all act upon, and interact with, our earth's oceans, pla pl ates, tes , and the deep telluric tellu ric or UnderWorld UnderWorld res, res , the starstu starstu in the heart he art of Earth. Earth. hus the three groups of myths tell us much about itans and Giants Gi ants,, with with interwoven interwoven subtle implications impl ications:: Creation, Development Deve lopment (mentoring) and Destruction. he he creation and destruction are on a large large scale, sca le, usually usuall y planetar planetary, y, sometimes cosmi c; land and and planet are oen interchangeable with cosmos in primal myths. he development or mentoring theme tells us of conscious care and attention attention give g ivenn to the the relationshi rel ationshipp between di d iering ering orders orders of lif li fe, especially especia lly through through the role rol e of humanit humanity. y. A good eample e ample o o this is the myth o the itan itan Cronos, Crono s, om the writing of esiod, available in many translations. In this Greek legend a vast spiritual spiritual being rules over the Golden Gold en Age in which all beings l ive in i n harmony together together Cronos is i s described as the mentor of humanity humanity in i n a world of o f primal and i dyllic dylli c peace. pe ace.
20 W W OF T i rst of all the deathless gods who dwell on Olympus irst O lympus made made a golden gol den race of morta mortall men who who lived l ived in the time of Cronos Crono s when when he was reigning in heaven. And they lived like gods without sorrow of heart, remote an free from toil to il and grief grie f miserabl mi serablee age rested not on them but with legs and arms never failing they made merry with feasting beyond the reach of all evils. hen they died, t was as though they were overcome with sleep, and they had all good things for the fruitful earth unforced unforced bare b are the uit abundantly and without stint. They dwelt in ease and peace peace upon their lands with many good things, thin gs, rich r ich in ocks and loved by the blessed gods. (Hesiod, orks and Days, . 09-20) Back to Creation Creation Development Development and an d Destructon. Destructon. The Ttans and and Giants are forces that shape the planet. They are associated wth coming comin g into being, bei ng, with with deve de veopment opment of lif li fe on Earth, and with the transformatve (to us destructive) forces. ar from being crude or ignorant stories to "eplain why we have earthuakes, myths of Titans and Giants are models of relationship relationship.. They tell te ll us about the the large forces forces in our planet, pl anet, and most mportant, mportant, they tell tel l us that such forces orce s also al so shape humanity. But of course they the y do, for we live li ve within wit hin the land and planet, and are indeed shape, developed, and transformed transformed by our relation relat ionship ship with them them.. Today we we are in an age of massive climate changes which many scientists think are the result of human human irrespons irresponsibi ibility lity and greed greed.. This Thi s could could be described by the Mythic model we hae lost our living relationship to the lan and planet, embodied embo died on o n a large large scale sca le by the Titan Titanss and Giants Gi ants as plane pl anetar taryy organs. organs . Their Th eir response response is transforma transformatio tion, n, destruction destruction,, and eventual regeneratio regenerationn and and rebalancing. rebalancin g. This raises some important and even uncomfortable uestions for our theme, theme, and practice, practice, of aery Healing Hea ling and Earth Earth Healin Hea ling g much of our deepest work has to be done with the Titans and related larger Underorld beings. e will go into this idea of working with the large entites in our later chapters, especially in connection with the ell of ight, and the Mystery of the Double Rose.
E E D D 2 Consi Co nsider der this this it only needs nee ds the weathe weatherr patterns patterns to to change a little lit tle more and the entire viabil viabi l ity ofhuman ofhuman culure will wil l be theate theatened ned or rendered void vo id.. We have triggered trigger ed planet pl anetary ary weather weather changes though though poll po llution ution industrialization industriali zation and indi in dierence erence to long-term patter patterns ns in favor of short-term prots. It only needs the volcanic telluric patterns patterns to become becom e a l ittle more active to wipe out maj maj or centers of population popu lation and an d change the the patte of human inhabita i nhabitatio tion. n. We have triggered such activity with our undergrou underground nd and undersea nuclear nuc lear eplosions. Furthermore we have a potent legend that was us about such arrogance in the legend of Atlantis (described in te works works of o f lato l ato) founded by the itan Alas but ultimately ul timately destroyed destroye d by human folly. ol ly. We are living l iving in a time whe whenn the the relationship re lationship between humanity humanity and the itans and Giants is changing in part due to human folly. I say "in par p art t because on a mythic scale sc ale our our fol folly ly results re sults from the the Mentoring described de scribed earlier earl ier we take take the wisdom of the itans itans of of the the UnderWorld UnderWorld and a nd msapply it for for sel se lsh sh unethical unethical ends. en ds. So the destructive destructive phase is not merely a humano-ce humano-centric ntric probl problem em t is part of a bigger bi gger pictu p icture. re. As I mentioned earlier the answers to uestions and 2 (Why should sho uld we bother with with itans itans and Giants G iants and how might mi ght we we relat rel atee to them?) them? ) are intertwined and by eplo ep loring ring who o what what the itans and Giants Gi ants are we we have also epl e plored ored why we might wish to have a better ela el ationship tion ship wth them. them. Why Should We Bother With The?
Firstly we are within them all the time. hose of us who live in California especially on the coasts on the fault lines ow that as a daily truth that cannot be lightly dismissed. his e o many of the unstable areas of the world. And the whole human world is within and like it or not utterly uled by the planetary weather. ave you ever thought of that reader? I am thinking o fi t moe oen nowad nowadays ays.. We We ae ae all al l within and subject to the large planetary telluric forces which give rise to weather tidal waves earthuakes and volcanoes. But
22 W OF T they aso ge rse to lf l fe tself ew organs organsms ms appear the the ocea depths where the Uderord fres meet the deep waters. Ideed, ew lfe forms are beg dscoered dow there by our boogsts. Ths s the root of creato, the power of the tas workg workg to make lf l fe. So, to gore gore them them s possbe, ad ad ml m lo os s of huma humas s certaly certaly do just that, but t s ot possble to le wthout them. Ca we uderstad ther patters? Yes, to a certa extet through our sceces. But at a deeper leel we hae to work medtato, so, ad through atered coscousess. As we are already wth the Ttas ad Gats, for they are the ast orgas or zoes of the lad ad paet, we must be able to tera teract ct wth wth them them coscously but but how? how? Ths brgs us to our thrd uesto uesto How Might ight We We R e late late To To Th Th e ? 1
Through an alterd pers pe rspec pectiv tivee I would propose that rst we
relate through a much eeded sese of humlty ad altered perspecte perspecte.. he grossy humaocerc humaocerc stace of our our moderst culture s destroyg us at o ucerta pace. Dseases, poluto, dff dfferece erece ad rapa rapacous cous greed greed are are wpg us out . . . yet we thk we are go g og g faster faster ad faster faster ad getg get g better ad better. hle hle we mght cosder te heme of ths book, Faery Heag to be focused ocuse d o curg cur g d seases or o r j j ures ure s hrough hrough work workgg wt Faery Faery all al les es,, the deeper Earth Earth Hea g comes com es oly oly through through a tra trasfo sforme rmedd relatosh relato shpp wth the the tas, G Gats, ats, ad UderWorld UderWorld powers p owers that that are the the sour so urce cess of all al l plaetary plaetary lf l fe, e, cud c udg g humas, Faeres Faer es ad lg creatures. 2 . Through medtated for for three three mut m utes es each hrough the th e weaher wea her If we medtated day o the weather, ad how the weather bds ad looses all lfe, clud c ludg g us humas we would take take a small step towards towards relatg to te te Ttas ad Ga G ats ts.. 3 Through the ountains If we medtated upo the the moutas as our Acestors dd we would be opeg our awareess o the bg pcture. What are moutas, after all? Are they just
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23
a n anoying anoying featue eatue that that we have to tunnel into to t o dive though though o y ove o ae they the spine bones, and coe of the land? Yes I ow ow no n o one has h as time tim e to tavel tavel to the th e mountains mountains We ae too busy sitting in tac j ams o ty ty ing to get ou computes computes to down load socalled socalle d time-saving time- saving fee fee music music But if i f we cannot tavel tavel physi physi cally we can go thee in vision and meditation y it it woks poweful powefully ly hee ae many many methods method s fo fo deep spiitual spi itual couni c ounion on and healing in this book If you wee to wok with only one o two of them egulaly it would change you life and eventually the entie wold 4 Through Fae o w we ae ae coming to the Fae cous c ousins ins and an d allies ow moe esoteic esoteic and specic tadition taditionss Ou Fae Faeyy cousins co usins and allies alli es and the spiit ceatues as co-walkes will help us build a living elationship with the itans and Giants hey act not only as go-betweens go- betweens but as pat of an oganic oganic netwok netwok in the tue sense being composed of inteelated ogans of consciousness his techniue i s featu eatued ed in i n many many of my own ow n wokshop wokshopss and an d books In essence it consists of meditating upon the Faey allies and euesting euesting them to make contact with the the la l age ge beings bei ngs the itans itans and Giants then paticipating in that conact It ings a steam of consci cons ciousne ousness ss that that is non-veal not limi ted y atic aticial ial time and deeply egeneative egeneative
In Conclusion
hee is much to think aout in the theme of itans and Giants; we have have hadly hadly touched touc hed upon it in this sho shott essay ess ay I hope hope at at least least to have oeed you some inspiation some new pespectives And of couse some hope that we can and will come into a new and hamonious elationship with ou living planet. o go futhe you can wok with the methods descibed in o late chaptes. But befoe you do so I would ecommend eading though the est of the essays on Essential Denitions hee ae two moe
24 T W O T UNERWORL UNERWORL IRI JALI
In this essay e ssay we eplore eplo re the basic basi c nature nature of o f UnderWorl UnderWorldd spiritual spi rituality ity,, an idea that that is gainin gai ningg wider attentio attentionn as more more peop pe ople le tu to to earth based based magic and religio reli gion. n. To do any Faery Faery magic or Faery Faery Healing, Heali ng, we have to have so me foundtion foundtion in our ou r undestanding undestanding regarding the nderWorl nderWorld. d. There There are two main mai n aspects of UnderWorl UnderWorldd sprituality and magic : Transformation and Regeneration. These have been the two pillars pi llars of the UnderWorld UnderWorld traditions traditions worldwide for mil m illenniums, lenniums, regardless regardless of culture, religion relig ion race, race, or geographical geographical location. (I use the spell spe lling ing UnderWorld UnderWorld intentionally, to refe referr to a realm o f energy and consciousness, so that we do not think of organized crime unde the surf surfac acee of o f the planet! planet ! ) During the 2 st century, century, at least le ast i n the the West, West, we are nally nal ly emerging emerging from a long suppressive suppressive phase of group group consciousness, consciousne ss, in which the UndeWorld was euated with evil or, at least undesira undes irabl ble, e, earth earth foces foces.. Why are are such earth earth forces forces undesirabl unde sirable? e? B ecause, we have been be en told repeatedly repeatedly that they they are Below Bel ow rather rather than than Above. Abo ve. It takes a long time for for the the coll co llective ective psyche to emerge e merge from religio relig ious us manipulation , and we we nd this same sam e divisive divi sive patte patte inherent in much of our current spiritual revival. Yet, I would propose that such su ch a nav navee dualisti dua listicc argument argument fa fals ls,, even ev en n n terms of common sense . Above and Below Belo w are il lusion lus ionss fostered fostered by gravity gravity.. Go far enough Below and you come to the sky again. It is the journey through the UnderWorld that leads us to the Stars and l iberates us from from anta antagoni gonistic stic dual ism. ism . ore simply, si mply, all growing thing thingss are are nourished from from Below Bel ow:: our very eistence on Earth fails without the life forces that rise fro Bel ow. ow. A tree cannot survive without without roots, and an d the th e circulation circula tion of enegies enegie s from Below Be low is i s the foundation foundation of all al l growth in our ou r world. world . In the spiritual traditions traditio ns we discover di scover that that truths truths of nature nature are are also al so truths truths of spirit. spiri t. I f we refer refer back to ancestral ancestral time ti mes, s, no more mo re than a century or so, we nd fo lklo lk loric ric traditi ons on s of the Faery and UnderWorld UnderWorld powers po wers in Western Western culture. S ome of o f these have been discusse di scussedd in i n the the earlier earl ier essa es says ys in this chapter. chapter. A little litt le furt further her back
SSENTIL EINI TIONS 25
again again and a nd we begin be gin to nd UnderW UnderWorld orld spiritu spiritualit alityy at a t the core of the oldest traditions such as those of the Celts the orse and Germanic peoples the Greeks and the Romans and very sub stantiall stantiallyy i n the myths of the ative American nations both north and south. Far om om being outmoded outmode d old j un and superstition superstition such traditions provide a working model of relationsip between humani humanity ty and an d the land la nd the pl anet anet couched in i n terms of gods god s and goddesses and practiced as ceremonies and magical techniues. oday we would call this Environmental Magic But in the past there was no no "environment "enviro nment there was was only if i fe . And lif li fe begins beg ins and ends i n the nourishing nour ishing regenerative transform transformative ative depths of the Eart Earthh in the UnderW UnderWorld. Where Is The nderWorld?
So where eactly is this deeper UnderWorld that our Ancestors understood to be the source of o f li li e? It I t is i s somewhat somewhat below the Fae F aery ry realm though it includes the Faery realm and it also includes collective ancestral memories. I will rephrase that for clarity the Faery real realm m is that spiritual spir itual dimensio dime nsionn where where humanity humanity intersects with all plants and l iving creatures creatures with the the elemental e lemental forces forces of o f sea wind wind earth and re. his is whe where re the Faery Faer y races races are found found some some where between the surf surfac acee world and the deeper deepe r planetary planetary forces . Indeed they they act as go-betw go -betweens eens or media medi ators. he UnderWorld UnderWorld i s deeper than the Faery realm alone and its spiritual forces are mediated to us by the older gods and goddesses the itans and Giants Gi ants and the vast plane pl anetar taryy bein b eing g of which they they are all organs parts dreams dreams and iabitants iabitants.. In ancestra ancestrall sacro-magical sacro-magical practices practices the t he UnderWorld UnderWorld was wa s oen the realm o f the dark goddess. godde ss. Se brought bro ught trans transorma ormation tion as she was and still stil l is the goddess goddess of destruction destruction and and regenera regeneration. tion. his dark goddess known known by many many names worldwide worldwide personies personie s the transformative forces orc es o the planet p lanet.. And yes these are force forcess that we can and do work with. I say "do work with because we interact with such suc h force forcess continuo con tinuousl usly y as part of our lil i fe on Earth. We could not eist without the dark goddess by whatever name
26 E W T she she choose ch oosess to to be calle cal led. d. here is a dierence, dierence, of course, course , between intentional work and uncon unconscio scious us interaction. interaction . If I f we work with these planetary UnderWorld forces intentionally, the transformative process is greatly greatly enhanced enhanced and accelerated. accelerated. This is one o ne of o f the the so-called "secrets "secrets of the the o ld magical magical traditions: traditions: if you consciously interact with the planetary forces of the UnderWorld, you will become transformed. First comes destruc tion tio n of the false false se self lf of delu de lusio sion, n, and then then come c omess regeneration rege neration of the true true sel s elff unalloyed unallo yed by temporary temporary personality. How do we get into int o the th e nd nder World?
For many years now I have been using a simple visionary tech niue for people to access the power of the UnderWorld, through the image of the dak goddess. Various forms of this have been publi publ i shed in my boos, and are now widely used u sed in worshops and individual ind ividual spiritual work. Friends Frie nds and fello el low w esoteric pionee p ioneers rs rst rst undertoo undertoo this meth method od in the the 97 970s 0s.. In the the early early 1 98 980s 0s,, it was given its rst public use at gatherings in Hawwood College, Stroud, England, sponsored and led by b y Gareth Gareth Knight (autho (authorr ofman ofmanyy books book s on Qabalah and white magic). magic) . S ince those those early days thousands of people have used this method to enter the UnderWorld, UnderWorld, seek trans trans formatio ormation, n, and safely safely retu retu again. again . Here i s the shortest shortest version versio n try try it for for yourse yo urself: lf: The Cave and Pool sion
Sit somewher somewheree where you wil l not be disturbed. disturbed. Using your imagination, see, sense and feel before you a spiral stai descending descending down a wel well.l. It leads into the UnderWorld. UnderWorld. Feel yourself yourse lf descend de scend that stair, stair, spiral s piraling ing down do wn and down. down . You You leave l eave the surface surface world behi b ehind nd.. At last las t you you come co me into i nto a small smal l cave where the feeling is one of peace and stillness, in the regenerative calm shadows shadows lit l it only on ly by a tiny lamp hanging from from the roof roo f. In the center of the cave is a pool poo l of o f dar still stil l wa wate ter.r.
E D D 27 On the other other side of the the pool po ol , sense, see, and feel feel the presence presence of of the dark dark goddess. goddes s. You must cross cro ss tough tough the pool a nd give g ive her a gi. gi . Your Your gi is unconditional uncondit ional and spontaneou spontaneous.s. Whatever Whatever it may be, you y ou give g ive it free freely ly and with no thought of a return. Having given your g, commune awhile with the goddess in silen si lence ce.. When you sense that that it is time, you retu retu across the pool poo l and climb back up the stairs to the place where you began your visi vi sion on.. S it stil sti l l for for a few moments and readj readj ust to the surfac surfacee world again. gain . (Keep a written recor recordd of o f your eperiences, and do this once or twice twice a week, no more is neces ne cessar sary.) y.) In Conlusion
If you stay with this very simple eercse, you will nd that it builds bui lds strongly strongly and that that you can easily enter enter into it. it . With With practice practice you may ask the goddess u estions, or she may oe oer you nsights and tasks. A wide variety of eperences arise from from this vis v ision, ion, which allows our subtle energies to nteract with those owng be neath the surface surface of o f the land, those of the th e UnderWorl UnderWorld. d. In a time ti me of of environmental crisis cris is,, every eor eortt that that we make to ente e nterr int i ntoo a new ne w relationship with the the land and the the plane pl anett is i s of immense value, no matter matter how small that eff effort may be. b e. With this simple eercise eercis e we are not merely restating ancestral spirituality through a modern vision vis ion;; we are par participating in i n a realm of consciousness consciousness and energy energy that has been ignored by materiali stic humanity humanity for for too long l ong.. ow is the time to transform transform and regenerat regene ratee or visi vi sion on of o f the planet pl anet as a liv li vng ng being, being , and ourselves ourselve s as part of that that bein be ing. g. his h is is our our task, task, not merely one of self-development, but of self-healing and Earth Healing. hese essays e ssays have set the scene and introduced you to some of the practcal work involved in the Faery and UnderWorld traditions. We are now ready to move on to the more detailed and in-depth material materi al on Faery Healing Heal ing and Eart Eart Healing Healin g that that the main themes of this this book.
2 8 W O F tes
1 . Earth Light; Light; Pow P ower er Within the Land; The Living Liv ing World World o/ Fae; ae ; The The nder Wo rld In In itiati itia tioo n Various editions 1985-1990, R.J. Stew Stewart. art. Most recent US editions : Mercury Mercury ubli shing, 1 99 998/9 8/9 W.Y. EvansEv ans-W Wentz; The Faery airy Faith Faith in Celtic C eltic Countr Co untries ies W.Y. 2 Fairy Kathleenn Briggs Bri ggs.. her heree are are many editions edit ions of these Encyclopedia Kathlee major reference books. You can often nd them second hand by using online book searches. Robe Ro bert rt Ki Kirk rk,, Walker Betee Bete e n the th e Worlds, orlds, a new edition edit ion o/ The Secret Coo Co onwe nwealth alth o/ Elves, Fauns and Fa iries irie s From the 17th 3
Century notebook of the Rev. Robert Kirk of Aberfoyle. Edited with commentar commentaryy by R.J. R. J. Stewar Stewart,t, rst published publ ished by Element E lement Books, Boo ks, UK , 1 9 89 89 . 4 See Eleents R. J. Stew Stewart art,, Element El ement Books, Boo ks, Elee nts o/ Cre Cre ation atio n Myth Myth R.J. 1991. 5 . For the the Celtic stories stories see Celtic Gods, Celtic Goddesses R.J. Stewar Stewart,t, Blandford Blandford ress ress,, 1 98 6 6. See Merlin Stewar art,t, erl in:: The Proh Prohet etic ic sion si on and a nd Mystic L L e R .J . Stew Penguin Arkana Arkana,, 1 98 986. 6. You an nd an an online onl ine edition of the the roph roph ecie ec ies, s, with a commentary, commentary, at 7 . Greek Robert Graves, Graves, various various editions. edition s. Gree k Myths yths Robert 8 . Earth Light and Power Within the Land R.J. Stewart, 1991 reprinted Mercury Publishing, 1998.
e Faey Race, e Aeaace, ad e Ctact
his chapter oers a short summary of the esoteric or "secret aspects of the Faery and UnderWorld tradition describing briey the main Faery races or orders of being and how their nature is presented in ancestral tradition. he basis for all of our practical work begins with tradition and myth as these contain rich veins of wisdom preserved for us by the ancestors. From tradition and myth we progress to direct practical work using the ancestral lore as a starting point and touchstone for comparison. his chapter is not intended as an academic tet on folklore or an analysis of mythology. Soe sources are listed in the Bibliography and in the Chapter otes for those readers who wish to research literary material from the ancient world mythology mytholo gy or colle col lection ctionss of folklo ol klore. re. owadays there is much confusion and commercialization regarding the Faery races. Yet their nature is well described in all spiritual traditions worldwide and it is easy to dispose of the nonsense that is found i n entertainment and pseudo spirituality. We can begin with the traditions and then progress to meeting the Fary races directly. Aer a short eploration of the wealth of information in tradition and myth, we will progress to des cribi ng the appeara app earances nces o f Faery bein gs, and how we may work with these appearances in direct Inner Contact.
3 0 W O L WA WA O E RAIIONS EA S? S?
One of o f the most importa im portant, nt, yet oen overl ooked traditions traditio ns i s found found worldwide worldw ide.. It teaches that the Faery race racess (by whatever name name they may be known in di ffering erin g lands and cultures) cu ltures) are the primal be ings ing s of his world not of the world as it is i s now, now, but of its prototype prototype or innocent inn ocent rst form. orm . We may gain gain some so me helpf he lpful ul etaphysi etaphysical cal insi in sights ghts from from an esoteric perspective perspecti ve as we ll as from from inner contac co ntacts ts through through editation editatio n on the primal tradition tradition described de scribed above. above . hese are similar sim ilar in many ways ways to statements found in a very signicant document, the Seret Coonwealth of Elves auns and airies a hand written note book of Faery evidence, evidenc e, eperienc eperi ences, es, and conclus conc lusion ionss by the the Rev. Rev. Robert Robert Kirk in in the the 1 690 690s.s. Our Ou r consensual world i s devolved devol ved from that that of o f the Faery race races, s, thoug thoughh a process proce ss of materialization. materializatio n. hu huss we are of the the Surface Surface world, and they are of the world Below. We are living on the hardened hardened skin of o f the world, while whil e they they live l ive in the the malleab mal leable le tissue ti ssue that forms its foundation. his tissue holds its form in shape, but sometimes sometime s sheds and regenerates regenerates the the skin. ski n. ogether, the many Faery races races embody embo dy and an d mediate med iate the lil i fe and death death forces forces of o f the the planet: pl anet: the smaller smalle r beings being s are hive-li hive -like, ke, forming huge collectives. hese are the beings oen called "devas or "nature "nature spirits spir its,, although this is i s somewhat somewhat vague vague and incorrect. Most Mo st beings bein gs in i n the the Faery realm are are not nat natur uree spirits or elementa el ementall s. While in the past the differences and connections were known and understood, today they they are lost l ost and generalized general ized beyond beyo nd usefulne usefulness ss.. (See Cha Chapter pter 1 : Essential enitions he largest beings are the organs of consciousness of great plane pl aneta tary ry entities: entitie s: ocean o ceans, s, mountain mountain ranges, ranges, and continental zones. hese are the itans or Giants of ancestral mythology hey also have deep connections to stell ar patt patter erns, ns, especially especial ly in the rel relaative and synchronistic relationships that occur with alignments, rising and setting of star-groups, and long-term lon g-term cosmi co smicc patterns of stell stel l ar relationships. Of specia interes to us, and with relevance to our work, are
T F , T T A A I C C 3 those inbetween the smallest and greatest. They form the general orders of Faery beings that may, and oen do, work with humans humans.. They may seem to be human-like, though this is oen a form of communicative mimicry mimi cry,, well wel l described describe d in the the old ol d Faery Faery tra traditio ditions ns.. Some Faery beings still live eclusively in the Dream of the World, orld , in that primal epanding planeta p lanetary ry l ifeife-fforce and dreaming conscio con sciousne usness ss that creates creates and generates the surfa surface ce world and its l iving beings be ings.. They have have no wish to be involved with us, yet they are not hostile to us. Indeed, they are oen unaware of our etealizing, etealizi ng, materializ material izng, ng, and devolved devolve d surf surfac acee world, which has moved move d fa far from from the primal prima l Dream D ream of o f the Worl World. d. This Thi s movement mov ement is due substa sub stantially ntially to humans, but there are also long-term forces forces of of planetary change making slow inevitable contributions to the shiing shi ing relationshi rel ationshipp between the Surf Sur face Worl Worldd and the the UnderWorld and Faery Faery realm. While Whil e some som e Faeries have have no dealing deal ingss wth us, others have a deep and abiding abidi ng interes i nterestt in humans, and are commtted to to working with us. They are, at least i n part, released from the Dream of the World; World; yet they stil l partak partakee of its forces. orces . A small sma ll number are free free of the Dream entirely, thus being free from their tie to one location or land, and are hghly mobile and powerful. These often act as mentors to humanity, humanity, n the the traditions traditio ns of Faery magic magi c and spiritual spir itual arts and and discipl di sciplines ines.. In mythc terms, terms, these mentors mentors could could be said to correspond to specic speci c Ttans, as if they are organs or aspects of o f the Titans, Titans, as independe in dependent nt components o f the greater Titan awar awarene eness. ss. Hence, Hen ce, we have have the legends of o fthe th e Titans (such as Atlas and Cronos) Crono s) who educated early humans in he arts and sciences, and of the Giants Gi ants (as in i n the Jewish and Christian Christi an traditions) traditions) who taught subtle arts to humans and and sought to inuence human evolution. evoluti on. Once they are free free of o f the Dream of the Worl World, d, such bein be ings gs act as mediators med iators of the planet pl anetary ary force forcess of change and evolutio evo lution, n, percei p erceivin vingg the Dream without bein be ingg bound by it. These The se great ones sense, sen se, see, and fee feell the con co nection ecti on between betwe en Earth and Stars, and form form an importa impo rtant nt bridge bri dge between our world and the greater greater cosmos cos mos.. In old ol d Celtic Ce ltic tradition, tradition, they they are said to be the th e angel angelss that that fel felll out of Heaven with uci u ciffer (in a Christianized Chri stianized legend) l egend).. This story story is a
32 T OF dogmatic rationalization of an ancient creation myth: ight from the spiritual spiritual dimensions "falls "falls into the body ofthe ofthe planet, p lanet, and an d many many lesser le sser but powerful powerful spiritual s piritual being be ingss move move with the the ight. i ght. ater, these these ar calld cal ld uci uciff and and fall fall agl s by Christians, Christi ans, or Ibl I blis is and the the j inn by Muslims. Musl ims. Regrettably, such legends, myths, and spiritual teachings have become debased and abused in modern interpretations (especially to make money) wherein the mentors are said to be aliens from othe otherr galaxies galaxies.. o one seems to to consider how how demeani demeaning ng and and ignoble this trite nonsense is: it says, in effect, that humans on planet pl anet Ear Earth th were j ust ignorant semi-apes unti l alien al ienss came along, and bred them and taught them. Such ideas are merely a twisted variant variant of Darwin Darwinian ian material materialism ism combined comb ined with a post-Christi po st-Christian an conditioni condi tioning ng regarding a human human inabil ity to to do anything wort worthwhile hwhile (i.e (i .e.,., sinfulness sinfulness)) . pEARAES A ER CO AS AS
At this point, we can begin to explore some of the classic and typical ypi cal appearances, appearances, or presentation presentationss of o f inner contact, in i n the aery Tradition. hat does this mean? It means that who and what they are, and how they seem or appear, are not always th same. hen you work with any spiritual spi ritual contact, it is i s the sense sense of what what they theyfeel like that is of more signicance to us as humans than the visual appearanc. Put more simply, it is just like the human world. A glamor gl amorous ous appearance may mask a tawdry tawdry and pett pettyy interio inte rior,r, be it a house or a human. Much fok wisdom and many aery tales are based on these sorts of truths. But the traditional tales take it further than down-home wisdom, for they oen describe very specifc entities and energies rather than merely confirm psychological psychological truisms. truisms. The legend of Beauty and the Beast is a classic example of polarity magic between a human (Beauty) and a powerful spirit being (the Beast), B east), j ust as much as it i t is i s a parable parable about ab out human human natur naturee and and appearanc es es.. Some So me aspects aspe cts of o f Beauty Be auty and and the the B east are are
T F R, T T A I C C 3 3 parallel paralleled ed in the the initiatory initiatory Scottish ballad bal lad o fTam Tam Lin L in,, for both b oth Tam Tam Lin and the Beast are rationalized as e-humans, transformed in some so me way way due d ue to their actions acti ons Yet, both b oth are are more than human and many of the dynamics of practical Faery magic are foun in the callin cal ling g communing, communi ng, an nal redemption redempti on of both Tam Lin and the the Beast. In short both Faery tales teach s that appearances are not all, for behind any appearance there are many levels of consciousness and being
This is especially true in the Faery realm, for the forms that we disce di sce are are oen built bui lt from from images in our own own imagination imaginatio n This This is a subtle sub tle and powerful powerful teaching tha tha must not no t be underestimat underesti mated ed o r rationalized rationalized i nto nto a psychological psychol ogical mold. mold . The images that that arise to our iner senses when we we are in contact contact with Faeries Faerie s are not fa fantasi ntasies, es, nor are the th e Faery races themselves themsel ves merely products of the th e human human imagination imagination or the the so-caled so-cal ed unconscious mind. mind . hat arises in iner contact is that a Faery being, whic has a pure pure form form of its own, wil wi l l resonate reso nate with an image imag e or me memory mory in the human psyche, the mind, and thus dress itself in that image The process proce ss may may be automatic automatic or it may may be intentional intention al This Thi s depends on the sill of both the Faery contact and the human contact The ressing, ressin g, appea appeaances, ances, and and mimicry mim icry were wer e wel welll nown in the old Faery tradition, where an entire repetoire of postures, colors, clothing, and attributes were once nown. The Rev. Robert Kir in his noteboo noteboo of 692, The Secret Secre t ommon omm onwe wealth alth of ofElves a uns and airies describes this tradition briey. Whereas the tradition of appeara appearances nces wa wass already on i ts way way to bein be ingg a lost lo st art art in Kirk K irkss day, day, its its principles principl es are are founded founded on the idea of of resonant resonant images images . . some thing that holds meaning for both the human and the Faery We should sho uld not see tis as masquerading masquer ading or deception decep tion,, but ave to to work with it, as umans, to come to the inner understanding of the process. Once we have done so Faery communication and communion become bec omess not only onl y easier, easier, but b ut also als o highly highl y empower empowered. ed. The How and Why of Appearances
The following summary deals with Faery appearances, but te
4 T W O T principles wil apply to any and al nner Contacts, regardless of spiritual, spiritual, magical, or rel relig igious ious tradition, tradition, since the Faery Faery tradition tradition is at the foundation oundation of a a spirituaity spirituaity and and magic magi c worldwide. worldwide. Not No t as a dogma, of course, but as a foundational foundational aspect of conscio con sciousne usness ss on planet Earth. Earth. So the simple simp le ground rule ruless outlined he here re will wil l also als o be helpf hel pful ul for for working wi with th other Inner Contacts C ontacts.. There There are some basic basi c groups gro ups or cat c ategor egories ies that that are helpful helpful for the human human student, student, magici magi cian, an, or Faery practitioner practitioner to remember. remember. This Thi s list li st is not intended intended to be denitive, de nitive, but but to give gi ve broad broad groupings that that enable enabl e us, as humans, to have some relative rel ative sense of what what happens happens with Faery and inner contact. Fi Fied These are known and described in tradition, and remain fairy constant Thus, in a reigion or mythic tradition, the gods and goddesses have cerain relatively Fied Appeara Appearances, nces, establ established ished through time and usage, and vitally important in their interaction with humans. humans. The High aery Tradition This Faery tradition has its Fied Appearances and known personae in many Faery taes there is a courtly ambienc ambi ence, e, with the Faery Queen Quee n and King, the th e Wa Warriors, the Maidens, the Poet and Prophet, and the Herad. These a come from a vaguey medieval zone within the coective, semi historica dream dream consciousness consci ousness.. They embodyfunctions within Fied Appearances. In the medieval historical manuscripts of Cetic egends, ege nds, drawing drawing upon much earier earie r ora traditio traditions, ns, we w e nd that that the the ambience of the supernat supernatura ura or Faery Faery realm is pre-medieval pre-medi eval . The classi cla ssicc eamples eamp les are are the description descr iptionss of the Tuatha de Danaan in the Irish Book ofInvas where we might m ight think thin k of the appearances nv asion ionss where as embodying embodyin g both magica and historical images ima ges from an earlier era, perhaps the Bronze Age, with weapons of bone and bronze, costumes of crysta crysta and god, god , and highy high y sty styized ized imagery that that merges merges into metaph metaphys ysica ica descripti d escription. on. All A ll of these, within what what we we might mi ght ca ca the High Hi gh Faery Tra Traditio dition, n, nd their way way into inner inner contact. The Low aery Tradon In this branch, the appearances are those beloed of popular entertainment and whimsy today he
T F , T A A, , I C C 3 5 pooa, the leprechaun, the banshee, the shimmering maiden, the small winged Faery, the ogre, the giant, the crone, the seductive maiden, maiden , the seductive male lover, love r, the seal being, b eing, and so forth forth Yet, Yet, if we look at the original orig inal tales of this low, or fol folklo kloric ric,, traditi tradition, on, we nd that the dwarf and the leprechaun, far from being cue little guys with pointy shoes, are powerful and fearsome spiritual entities, entities, associated with the geomantic geomantic or telluric forces of o f land and earth earth The Low Faery Faery Tradition Tradition has been hi h ij acked and trivialied, trivial ied, especially especial ly with regard regard to visual vi sual appear appearances ances in lm, television, and illustration As with all iner conacts, we have t consider function, and traditional descriptions of actions and functions, rather than be trappe trappedd into a stereotype of human-centric human-c entric whimsy whi msy If we do this, thi s, we will wil l nd great great riches and resources in the appeara appearances nces of o f the Low Faery Tra Traditi dition on Beware Beware off of false descriptions ! ! ! There are are many many supercial supercial boos currently currently on the maret maret that that claim to describe desc ribe Faery Faery being be ings, s, usually usual ly with ig smles, smle s, green coats coats or red hats, or gauy gauy wings and simpy simpy dresses These are the products of fantasy, and are the most supercial le ve vell of appear appearances ances n Faery Faery tradition tradition what what you see se e is is what at you yo u get, get, especially especi ally ify if y ou have a sore of wh whimsi imsical cal images not wh in your mind These whimsical whimsical images will be populated by Faery Faery beings if necessary, but it would be better for you to study and attune to the Fixed Fix ed Appearances from from the older tradition s Examples Example s o fthe th e igh ig h and Low Faery Traditions Traditions may be b e found found in many source texts 2:
Beyond, behind, and below the wellown Fixed Appearances from tradition are the deeper forms, which we might call Fluid Apearances These are usually related to function, so a large powerful powerful bei b eing ng that oen has a Fixed Fixe d Appearance Appearance as a small being bein g will wil l show as such in your yo ur iner iner vision and to your iner iner senses, but in a changea c hangeabl blee and strange strange maner maner You You might mi ght see large lar ge eyes, or parts of o f a huge shiing shii ng patte, for example These deeper forms are oen unusual and and sometimes sometimes intensely beau be autil til or unsettlin unsettlingg to
3 6 T W O L T a human They relat rel atee more to to the pure pure energy and and consci cons ciousn ousness ess of the Faery being tha to a huan-centric col lective le ctive of images, such as are known in the Fied Appearances There are two levels of Fluid Flu id Appeara Appearances nces in the Faery Faery realm realm lev el of Fluid Flu id Appeara Appearances nces h Lss Ls s Ap Appaan pa ancs cs At this rst level you will nd those therioorphic forms that cobine, para doical doic ally ly,, human and animal, human and bird, insect, insect , or sh You wll wl l also als o d d comb co mbination ination being be ingss : an entity that that isis made made up of two two or more others in subtle relationship These Lesser Appearances will oen change sape, givin giv ingg rise to the the any stories traditions traditions and superstitions superstitions about abou t shape shiing in the Faery Faery realm realm If you establish a good working relationship at this level, your Faery contact wi wi l oen remain in one spec s pecic ic appeara appearance nce for for practical practical purposes purposes Because we use the term "lesser, "l esser, it i t does not mean weake weakerr or less signicant It only means that they are lesser in size and consciou consc iousness sness than than the the ne net t category of Fluid Flu id Appearances Appearances Flui d Appe Appear ar h Gat Appaancs This second level of Fluid ances includes those large beings that embody the energies and consciou cons ciousnes snesss of the the mount mo untains, ains, regions region s of land land,, of a lake or river, of a volcano or of an island in the ocean They may also be the greater entity that utters or births smaller entities, for some Faery contacts are arge and powerful hive beings These greater appeara appearances nces wil w illl oen work work through through emissaries emis saries,, where one stands for many, and the many ultimatey stand for the greater entity of which hic h they they are are a collective col lective -
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h oless oless and Sh nng Ons O ns
The deepest deepe st level of Faery Faery contac co ntactt is i s found found deep dee p in the body of the land and planet These are oen forless, and are sensed and felt rath rather er than seen They are also known as the Shining Sh ining Ones, which are vast radiant conscious entities that are at the core of the plane pl anetar taryy Being Be ing.. The Shin S hining ing Ones On es oen appear to us as geometric or abstract shapes of light, with comple networks of inter connection In the deepest teachings teachings of the Faery Faery tradition, tradition, it is i s the Shining Ones that drea all life forms manifesting to the surface
T F , T A A I C C 3 7 world world o f nat natur ure e Our communion with these greater entities is often through intermedi intermediaaries rie s the Threef Threefold old Alliance All iance of human, human, Faer Faery, y, and living li ving creature is the classic practical example But there are other intermediaries, especially among the Greater Appearances In practice, the Faery contacts will mae a line or networ of communion if the human contact is unable to come into direct consciousness consciou sness with the the deeper level s This i s a helpful helpful process, process , and there are many magical arts based upon it The Othe Ones
There are also many obscure UnderWorld entities that are associated with forces of transformation, destruction, and regenerati regeneration on They have very very little l ittle connection conne ction with humanity, humanity, though we can wor with them through intermediaries These Others are especially valuable to us in the more advanced forms of Faery Healing, Heal ing, which deals deal s with healing heali ng the the ris in the subtle forces forces of the the land or sea, sea , and the the greater tas of Eart Earthh Heali He aling ng The Go-Beteens
Go-Betweens are transhuman, or exhuman, beings in the Faery realm realm Traditio Traditional nal examples example s include in clude the prophet and and poet Thomas Thomas ymer, ymer, and the everend obet Kir Ki r both are are nown histori hi storical cal persons (not mythic mythic or o r traditional traditional character characters) s),, and both are said to be actively present in the Faery realm, mediating between outer humanity and Faery consciousness and Faery beings Most G o Betweens are not own own t o histor hi story, y, of course, course , and yo u can mae mae contact with them them at the Crossrods, Cro ssrods, and through through the the W Wel elll of Light Li ght as described in our other empowered empowered visions visio ns This shot shot outline of the Faery aces sets se ts he scene sc ene for many many ofthe of the lter chapters, chapters, nd you yo u will wil l nd that that much of it comes come s int i ntoo beer perspective when you practice the techniques described in the following chapters Ultimately, we learn about the Fery races
3 8 T W W OF L though direct contact and communion, rather than from denitions in a boo. Furthermore, as discussed earlier, popular denitions can be misleading and trivial, and must be eamined ruhles ruhlessly sly for sentiment, whimsy, and escapism escapi sm In our net chapter, we will move on to discovering your Aptitudes for for Faery Healin Hea ling, g, and eploring eplor ing how ho w you many many activate these, and use them in practic practice e
e Seve Atte f Faey Heal g
he Seven Aptitudes are natural abilities that manifest in individuals in connection with Faery Healing he Aptitudes also relate to other Faery and UnderWorld arts and sills, and we w e wil l d iscu ss some o f these relationships as we proceed As our main theme is Faery Healing, however, we will not be able to explore all the complex interconnections in detail detail Much of the bacground bacground material material can be found in the earlier boos in this series he UndeWold Intaton Eath Lght and Poe Wthn the Land or in he Lvng Wold oae
he Seven Aptitudes are inherent abilities or potentials, although they are usually unrealized hey may need intense discipline and hard wor for some people, while in others they simply ow foth when attention s given to them Discovering that you have one or more of the nherent Aptitudes (and we al l have at least one of them them)) is only the beginning they they have to be accessed, developed and usually need to be attuned through dedicated inner wor There are many hints in tradition about how to develop and attune the Aptitudes In this boo, we present and explore new modern methods that have grown out of the older traditional material through experiment, personal experience, and insight
40 W O T WA ARE E EEN IES?
he Seven Sev en Aptitud Aptitude e are are a et of o f mutually mutually interac interacting ting abilitie abil itie or taent wh which ich ar dned for b w e A e lit li t would would be a fo foow: ow: Woring with with Wae Waerr Stone 2 Woring with Stone Al ie e and Co-W Co -Waer aer 3 Woring with Ali 4 Woring orin g with Pant P ant and Herb Herb 5 Woring with L iving Creat Creatur ure e (animal, bird, he, inect) 6 Woring with Touch or Stroing: uing the hand, or ome time one hand or a pec ic nger Uually Uual ly the palm of the hand hand or ngertip ngertip 7 Woring with Signature (which are powerful pattern in the urrounding environment) There i no order of merit or uperiority in our lit, and it i not a checit checi t for for acuirng il l or abiitie abi itie The The Seven Aptitude Aptitude are are impy inherent abiitie that may be awaened through intent, through Faery or UnderWorld initiation, through practice, or a ometme happen, pontaneouy. pontaneouy. A Faery Faery heaer heae r may ue one or ore of o f the Aptitud ometime ometime in euence, ometime woring woring togeth together er imultaneouly imultaneouly Thu Thu in fooric tradition, woring with both water and tone oen go together, in variou permutation In a greater ene, water i the univeral medium medi um of ubte energie energi e,, o we could ay ay that that woring woring with wate waterr permeate permeate al Seven Seve n Aptitude in an innite inn ite number of way wa y A the the Faery tradition tradition i dened by it aociatio ao ciationn with Faery being bei ng,, we could cou ld alo al o ay ay that the Aptitde for for woring with with Alli Al lie e and Co-W Co -Waler aler i found found in i n every branch of Fae Hea Healin lingg to a greater or leer le er degree. So, So , do not tae tae the Aptitude a a literal checlit, checl it, but more a a tarting tarting point poi nt to to help you y ou di cover and develop develo p your potential In practice, there are alway two or more Aptitude interacting interacting when we wor on Faery Healin Hea ling g
T S A F H
41
N NG OJR ES
Before woring with one or more of the Aptitudes, we have to discover di scover which which of the Seven is best suited suited to us as individual s. This i s oen not a matter matter of choic choicee or preference preference or even of o f inspiration. Poetic Poe ticall allyy we might mi ght say that that the Aptitudes Aptitudes choose ch oose us, us , rather rather than than that we choose or discover or learn them This same spiritual law applies to woring with companion creatures, for it is the living creatures creatures that choose us u s as partner partnerss and allies, al lies, and we do not select sele ct them. One ofthe ofthe more mo re dic d icult ult tass for a contempora contemporary ry man or woman wishing to develop develop sills sil ls in Faery Healing is that of of nding, nding, or being found by, their thei r Aptitudes. Aptitudes. The Aptitudes are in i nerent, erent, usually usu ally more or less le ss dormant within us. How can we nd and awaen them? The methods methods described describe d next are are based on personal experience, as well wel l as from practical group wor wor over several years ye ars In woring with groups of people, I have developed a simple visionary method which anyone can follow, preferably woring outdoors. This outdoors woring seems essential for nding the Aptitudes if you live in a busy city you should try to wor in a garden or par. par. Once you y ou have have found your basic basi c Aptitude(s) Aptitude(s) you y ou cann then ca then wor wor anywhere, anywhere, indoors i ndoors or out. Note: The following methods are enhanced by woring with the
recorded visions vis ions on o n the the CD that accompanie accompaniess this boo. ditatin ditatin n : inding indin g th ttuds (woring alone)
Find a quiet outdoor place. 2 Spend some some time in silent meditation, meditation, becoming stil stil l. 3 . Attune Attune t o the Four Elements, Above , and Below, Bel ow, then then retu retu to stillness stil lness at the center center of the the Seven Directions. D irections. surface ce om deep within you. you . Do not choose choo se 4 Let your Aptitude surfa anyt anything; hing; let it come spontaneously spontaneously into the stillness. stillne ss. 5 . Wh When en you are are ready ready,, retu retu to outer awar awaren enes ess.s. Writ Writee some som e short notes on your experience. 1
42
W L
hs deceptvely deceptve ly simpl s implee medtaton may may not not work work mmediately mmedi ately or easly eas ly so do not not become beco me mpatent mpaten t ry ry the the medtaton medtat on regularly regul arly at at the same tme each day or nght but no more than once per day o o much eot eot s always counterpoduct cou nterpoductive ive with nner nne r work work ning nin g ditatin n : indin g th tituds
(workng alone) alone ) Aer some famlarty wth our basc Medtaton One you mght like to rene your method of workng As there are Seven Apttudes Apttudes see seekk nsights nsi ghts nto nt o one per day day for for seven days Begn Beg n your meditaton wth a smpl s mplee intenton to medtat med tatee on o n the Apttude for for that that day but not wth wth any forced forced or o r acqust acqu stve ve desi de sire re to "get that Apttude as this will close the very ablty that you seek to open Fndng Fnd ng inner powers s lke l ke tghtrope tghtrope walkng a delcate del cate balancng of conscosness wll see you through to the other side but no amount of intense concentra c oncentration tion wi willll power po wer or determinaton can nd that that balance bal ance for for you you Your Your self se lf-mot -motvatio vationn must be suspended suspe nded n order to to stay poised pois ed hs renement rene ment of our Medta Med taton ton One may ma y help with wit h surfacng surfacng the Apttdes and will also allow many insights and nner awar aw arene eness ss of o f the Aptitudes to devel de velop op Make short notes aer each medtaton t is likely likel y tha thatt some ofth of thee Apt Apttudes tudes wl wlll be closed c losed to you do not let this worr worryy you yo u there s plenty pl enty of work to be done wthn any any one Apttude and each of o f them is i s suci s ucient ent for for any healing he aling work that that you are alled all ed to do d o f you persstently pers stently push towards towards Apttdes that are natural naturally ly lo losed sed to you you may may eperence eper ence a reducton of those that are are easy so be warned In tme and wth wth practce practce of other nner dscplin dsc plines es you wll be able to open out Apttudes Apttudes that that we were re closed cl osed to you intally should should you need to do so o O E ES A EAR?
he h e way way n whch the th e Apttudes surface surface vares from person per son to per-
T S S A F H H
43
sn They wil mae themselves nwn in simple individual wr will be dierent t the way in which we eperience their "surf "surfacing cin g within grup wr wr Sme eampl eamples es f f grup wor wor will wil l be discussed disc ussed shrtly In our intense wrshps r eperiential grup sessins, n prelimi preli minar naryy descriptin desc riptin is given gi ven of wh what at might arise, s that that we d nt preempt preempt r precnditin the eperience In a b f this srt, the writer writer has the the dilemma di lemma f f hw little li ttle r hw much t say ! The eamples eampl es that I ff ffer are not, therefre, therefre, a ful fulll lil i st r a detaile detai ledd guide gu ide fr refe reference rence They are merey mere y eamples eample s frm frm persnal eperience, eperien ce, and frm frm many sessins sessi ns wring with thers in i n grups 1 The Aptitudes ay coe to you as visions during yur silent meditation utdoors In the mst direct manner, yu may have eeting visions f water, stnes, C-Walers r Allies, plants, animals, touching r string, and woring with Signatures or pattes pattes In grup wr, wr, we we use this spntaneus visi vis inn idea within frmal visualizati visu alizatin n The indivi in dividuals duals each e ach have heir wn wn visin visi n f Aptiudes while woring within an verall guided scenari or visualizat vis ualizatin in that that is shared shared by the entire grup, grup, listening li stening to the vice vic e f the narrator narrator 2 . The Aptitudes ay ay aise as physic physical al sens s ensati ations ons Oen with Faery wr, wr, the bdy will wil l generate generate physi physical cal sensat se nsations ions arisin arisingg in respnse t subtle ener energies gie s Aptitudes udes ay ay coe co e as a s Ele Eleee ntal ntuitions ntuitio ns You may have 3 The Aptit intuitions abut ne r mre Aptitude These will nt cme as intelle intel lectual ctual r frmulated frmulated cncepts in wrds They en en arise as an aniy an iy for, for, r deep sens se nsee f, f, A ir, Fire, Fir e, Water, Water, Earth, Earth, S y Abv Ab ve, e, r L and B elw el w I have used this with gd results in grup wr A guided visualizatin based n the Elements, Sy, and UnderWrld, will en lead t spntaneus individual insights and intuitins about the Aptitudes meditatins 4 The Aptitudes ay becoe appaent in deas If meditatins n the Aptitudes d nt prduce obvius r early "results, yu may nd nd hints hi nts in yur y ur dreams dreams Remember that that dream dream wor wor in the
44 T W W T Faery Faery and UnderWorld UnderWorld traditions traditions is not psycholog psychological ical.. In the older tradit tradition ions, s, rather than than in i n materialist material ist therapy, therapy, dreams are ar e either taen literally literal ly or o r are are "read according to interpr i nterpretiv etivee material from from within the tradition traditionss themselves themselves.. You will robabl nd it helful to follow the widely used recommendation of eeping a simple dream journal. Ruthlessly ignore dreams that that are not relevant: you will wi ll recognize recog nize Faery and UnderWorld dreams by their intensity and by the quality of Light (Earth Light), Lig ht), which oen i l luminates lu minates them You You may may also nd that that you come to eperience a combination of waing meditational insights ins ights ad itense dream eperiences about the the Aptitudes 5 he Aptitudes Aptitudes a ay be b e eveale eve aled d t o you yo u o o ithi ithinn you yo u by by an All A ll Cousin, o Co-Walke This often occurs in meditations, dreams, and visions Faery contact also comes suddenly in everyday circumstances; circumstances ; so do not assume that that you must be in i n some altered state for a Cousin to reveal Aptitudes to you As with all spiritual contacts, use your discretion and common sense, and do not let yourself yourse lf be piie-led pii e-led by your yo ur own own fan fantasie tasiess or wishful wishful thining. thini ng. 6 he Aptitudes Aptitudes ay ay pesent pesen t these th eseles les t o you yo u in i n the th e natual natual old old This is the the most tra tradit ditional ional and reliable reli able presentation presentation One One or more Aptitude wi wi l l come co me to you through through the environment (thi (thiss is why a goodly amount of outdoor wor is essential for discovering your Aptitudes). Aptitudes). How will they come? In very direct and literal literal ways ways it may pour with rain upon you, you may trip over a stone, stone , you yo u may may sense unseen presence presences, s, cer ce rtain birds, bird s, animals animal s or insects may may come to you, your hands may bu or itch to touch something, or you may feel feel an intense in tense communion commu nion with the shiing shi ing patterns of l ight, of air, of clouds clo uds in i n the the zone immediately imme diately around you This lil i st is a typical set of manifestations of all Seven Aptitudes, but there are many, many, many many other other possi po ssibl blee manifestations manifestations of each Aptitude, as you will discover di scover Do not allow sentiment or wishful thining to tric you into maing fals falsee identicatio ide ntications. ns. An epression epressi on or maifestation maifestation of the Aptitudes is always accompanied by an enaced awareness, a heightening heig htening of the vital vital energies, energie s, a shi of perception percepti on It is ot merely a synchronisti synchronisticc or coincidenal coi ncidenal event
T S A A F H 45 ditatin Tw: Tw: indin g tituds thrug h adlssnss
The physical presenta presentation tion of Aptitud Aptitudes, es, coming com ing to you from the land or zone around around you, you, is made more liely li ely by a combination comb ination of stillne still ness ss and walin walingg meditation. meditation . There is a parado and a mystery mystery in this, for the Aptitude within you comes to you from the living land, and an d not through through self sel f -absorption or personal introspect introspecton on and selfself- anal analysi ysis.s. Begin with with stillness and the the Directions (as described des cribed in Medtation One), 2. Allow All ow yourself to wal and meet the Aptit Aptitudes, udes, or for for them to wal with you. hen he n retu retu to stillne stil lness. ss. 3 ith pra practice, ctice, it i s possible possib le to merge waling waling medita meditation with with inner stillness. his is the art own as "roadlessness in Celtic tradition, while each of the older spiritual traditions has its own version: versio n: the Australian Australian Aboriginal Abori ginal walabout, the Native Amercan Amercan visionquest, and so forth. 4. You may nd that certain Allies or Cousins are connected to specic Aptitudes. his connection between Faery beings and "supeatural "supeatural powers (which are, in truth, truth, simply simply natural owers that we have denied) is eempl ied ie d in many foltale foltales.s. Let us briey consider consi der each of the the Aptitudes Aptitudes in i n tu n this chapter, chapter, we will wil l eamine the simple si mplest st basic attributes attributes and methods methods of each Aptitude. Then, in Chapter 4, we wll loo at deeper and more interactive interactive or advanced advanced methods methods.. In I n later cha chapters, pters, we will consider the spiritual and planetary correlation of the Seven Aptitudes of Faery Faery Healin He aling, g, through through he Myste yste y of oft h e Dou D oubb le R ose os e . WORKI NG I WAER WAER
his is one ofthe of the most mos t widely described methods of o f Faery Faery and spirit healing. healin g. ater is used u sed in i n various ways, ways, and (as mentioned above) plays a media medi ating role in many of o f the other Aptitudes. Aptitudes. Remember
46 T W OF T tat the Elements interconnect with one another, ad that each Eement Ee ment has something something ofthe of the other three withn i t Water, ater, of o f course, s present n all body uids and in all life forms to a greater or lesser degree, so it is of o f vital importance importance in any healing process Traditional Traditional ly, water water s used use d n several ways for for Faery Faery Heali He aling ng A bowl bo wl of o f spring water water (ideall (ide allyy from from the location i wch you are working, working , tough tap water water will wil l work if nee needed) ded) is of o ften carged or empowered by breathing upon it Tis may be used to bathe an aicte ai ctedd area, area, to drnk, drn k, or for for placing placin g in i n a room roo m for for puricato puricat o f you are fortunat fortunatee you yo u can use u se water from from a eal e alin ingg spring, sprin g, but be cautious wit this, as suc springs have unique teluric powers ad inner Faery Faery or spirit spirit contacts Because Beca use a spring is known to to be therapeutic therapeutic for for tradito traditona na or other reasons, does not always always iply i ply tat tat it is suitable su itable for for all uses n tradtio tradtional nal cultures cultures,, te powers powers of different springs were handed down in folklore and wisdom teachings teachings Today our task task is more dicult, di cult, as a s we have have to lea anew anew ow to work wit sacred or o r healing heal ing waters waters in i n a way way that is apt and proper proper for for the the radically changed changed conditions con ditions of the the 2 st century ce ntury n all examples of chargg or empowering water, the charge is not permanent Because water puries and cleanses, bowls of charged water water le in a room must be emptied empt ied away, away, ideal id eally ly onto the eart or into a river or sea Do not tip "used water back ito a spring Water that s used for washing actions must also be disposed di sposed of carelly, carelly, as above above Water ater that that someone drinks, of course, works its way through the body You may use charged water for feeding eedi ng plants, trees, stones, locali loc alitie ties, s, and so forth, forth, but you should sh ould not employ "used water for for watering watering plants p lants These Thes e are the smpl s mplee basi b asics cs of te Aptitude for for Wate Water,r, but there there is a great great deal more n n water water working working,, and and we sall s all return return to to it in i n the second part of ts Summary Sum mary WORKG OES OES
Tis s widely descrbed in traditio, either n its own rigt or in connecti conne ctio o with wate waterr Typi Typica call eampes eamp es from from fol folkl klore ore iclu i clude de the
T T S A F H H 47 power of standing standing stones or hol ed stones at ancient site s, sacred sacred or blessed stones (usually (usuall y smal) smal ) used for for healing, healing , and the tra traditi ditional onal method of letting aiction pass nto a stone or stones (usually selected sel ected for for this onetime oneti me purpose) oring with with stones falls all s into i nto two simple simpl e categories categorie s in the rst, a curative curative,, puriing puri ing or energizing energizi ng power passes from the stone to the sub sub ect, and in i n the the second, sec ond, imbalanced imbal anced subtle forces forces are passed passe d from the subect into the stone In the rst category we nd stones that that have have a timel ti meless ess power p ower within them as fa far as we are concerned, it does not run out out e also nd use use of selected sel ected stones that are are empowered or o r charged for for a spec spe c ic i c tas This Thi s may be for for a one-time heal ing, or it may may be for long-term l ong-term use use In the second category, the stone draws or receives unhealthy or imbalanced forces, drawing drawing them om the the sub sub ect Usually the t he stone itself its elf is then cleansed, cl eansed, often often by placing placi ng it i t in running running wa water ter e will wil l retu to this import tradit tradition ion of stones and and water together shortly shortly The stone can also be buried, cast into a lae, river, or the ocean Traditio Traditionall nallyy there are payers or verses verse s that are used u sed to formulate ormulate intention and to see the bles bl essing sing of spiritua spiri tuall powers Stones in the rst r st category category may be "permanent "permanent or "temporary "temporary I f they they are pe permanent rmanent they they are handed down, usuall usu allyy in fami famililies es,, or are especially especia lly empowered empowered by ceremony ceremony These are positive stones, stones, and (without going into a pseudoscientic jargon) we might say that that they have a benecial benec ial agency agen cy or power vested vested in them long long term Stones in the second category are usualy temporary They are oen piced up specically for a tas; sometimes they volunteer themselves in Roadless Meditation More arely, we will nd or wor with a stone that has a permanent quality of cleansing or drawing out of imbaance into itse hie the temporary stones are returned to to the environment en vironment and cleansed cl eansed by natural natural forces forces,, the permanent permanent stones of o f this type are retained and cleansed clea nsed by special techiques, techiques, to be used u sed again Stones in this second category category could be describ de scribed ed as "neutral "ne utral or o r "passive "passi ve if they the y are temporar temporary, y, and might be though of as "catabolic or "negative if they are used more permanently permanently By negative, ne gative, we do not imply bad, but more in
4 8 T W O T the sense sens e f plarit pl arity, y, fr they have a rawing r taking takin g plarit pl arityy that that is used used beneciall beneci ally y We can summarie the basic use use f Stnes Stn es as fl fl lws lw s : Permanent Permanent large large stnes lcated l cated in ne ne place plac e may hav havee pwers that can be wrke with These may be b e natural r artif artifacts acts 2 Permanent Permanent r enuring smaller stne stne s (mveabl (mveable) e) with with psitive/ psit ive/ utging/ utgi ng/giv giving ing curative r ther ther pwers pwers 3. Permanent smaller stnes with negative/in-drawing/taking r cleansing cl eansing pwers 4. Temprary emprary use f smaller small er stnes in a variety f wa ways ys,, psitive/ psi tive/ negative r giving/taking This last grup is the largest and mst widespread widespread use f f stnes stnes in Faery Faery Healing Healin g Nne Nn e f this shrt escriptin i s intened t be in any any way way scientic sc ientic r enitive, eniti ve, an mere mere ly indicates i ndicates sme sm e f the basics fund in in traiti traition, on, thugh thugh cntemprary cntemprary use, us e, and persnal eperie e perience nce I fee eell very strngly that that we must nt n t tu tu the the arts arts f f spiritual dynamics, dynamics , such as Faer Faeryy Healin He aling, g, int int sme s me kind f false scien s cience ce This was the the majr mistake f 9th Century ccultism, while the majr errr f 20th Century Century cculism ccul ism an an New New Age spiritualis spiritualism m has been t a false al se psychlgy psychl gy t the fals falsee science scie nce WORKIG WITH I I ES A CO-WAKERS CO-WAKE RS
This Thi s is a maj maj r branch branch f the Faery and UneW Une Wor orl l traiti trait in, n, an an f all al l primal an f f lklri lkl ricc spiritual spi ritual an magical magic al arts I have used the the wrs Allis an Co- Walks as these appear in Scttish Faery traitin at least as early as the 7th Century and so are nt from me cncepts r bks n ne-shamanism Anther ld term used in Britain an Eurpe is Cousins and we will use all three terms equally, equal ly, as they they have have similar simi lar meaning meaning A mre precise precis e eni eni tin f each wor can be made, but is nt necessary fr fr ur general discus di scussi sinn f Faery Healing Heal ing and related arts arts Our Our wrk wrk with with Cusi Cu sins ns an C-W C- Walkers alker s permeates all al l aspects f the the Faey traditin, traditin, s much muc h s that that there there is n traditin traditin withut it
T S A A F H 49 This may seem see m lie an a n obvious statement statement,, but bu t the core core denition de nition of of Faery Faery Healing Heal ing is that that the healing taes place du e to association assoc iation and conscious consc ious intentional wor wor with with Faery Faery beings bein gs his is what what maes maes it distinct from other types of spirital spirital healing healing Our Our rst level lev el of denitio den itionn and description des cription for for each each of o f the Seven Sev en Aptitudes is the simplest: oking ith Cousins o Allies eans that they take an active coopeative pat in the healing pocess
his hi s cooperatio co operationn may manifest in many dierent dierent forms, forms, and may be understood or explained by the healer in a wide variety of ways At this basic level of description description we wil w il l examine the the relationship relationship between human and Faery, and will discuss the more complex techniques later We should remember that we are primarily exploring Aptitudes, so this section will not go further into the relationship relati onship between human human and Faery Faery beings bei ngs f you have an Aptit Aptitude ude for for heaing heain g with Cousins, Cou sins, this will wil l be the way your healing wor wor expresse expressess itself itse lfto to you most cle clearl arly y n n some instances, the healer has a clear sense of reationship reation ship and identity of the Cousin Cou sins, s, while whil e in i n others others he or she is only vaguely aware of their presence and cooperation cooperation he h e basic rule ru le of this way way of woring woring is is that the Faery Co-Walers usually wor though a medium of manif mani festation estatio n his hi s medium medi um can be water water,, stone, sto ne, plants, pl ants, and so forth, forth, but is primarily pr imarily the physical physica l body bo dy of the healer Do not, unde any cicustances, confuse this idea ith spiitualist ediuship edius hip o Ne Age channeling. Let you ok eain stictly ithin the aey and UndeWold tadition thee ae siila ideas in all spiitual taditions, ancient o oden, focuss on o n the practical practic al aspects aspect s of the wor, genuin gen uine, e, o fake. f we focu
and attune strongly to the Faery tradition, all discussion and comparison becomes be comes irrelevant Remember that it is i s the attuning attuning to the Faery Faery level leve l of o f consciousn consc iousness ess and energy, energy, and the the use of o ftradition as a foundation, foundation, that enables enable s Faery Healin Hea ling g he healer and the Allies wor closely closel y together: there there are are things that that they can ca n do that we cannot, l iewise iew ise there are things thing s hat hat we cann do that ca that they they caot cao t eamwor eamwor is the esse e ssence nce of this thi s aspect of of Faery Faery ealing ea ling he healers healer s body bod y is present in the the ouer world, world, the surfac surfacee world of nature nature the Faery ally al ly has a body bo dy in the ier world
50
T W OF L
or deeper subte ream of nature. Pacing these bodies in cose reationship reation ship triggers a power echange off of forces. orces . n other branches branches of the tradition this echange is used to trigger a range of transf transforma ormation tionss and eperiences eperie nces by humans and eventual eventualyy leads towards towards the Teefold Teefold A A liance of human human Faery and creature creature which becomes beco mes a complete compl ete and ful fuly y function functioning ing pane p anetar taryy being be ing.. n Faery Healing the echange of energies is used to bring benet rebaance rebaance and an d whoe whoeness ness to the subj subj ect his subj subj ect ma ma be a human human anima plant or a seeming seem ingly ly inanimate i nanimate entity such such as a stone an artifact artifact or location. loc ation. n the Faery Faery traditio tradition n al a l things thi ngs are are alive and conscious and there is no inert matter. adtonal Ways of Wokng th Cousns
The The traditi traditiona ona methods may may be briey described desc ribed as folows o lows (though this is not an ehaustive list or a guideline it is merely a set of typca eampe eampes) s) . The Cousi Co usinn works through through and and with ith the healer to empower wate wa terr in i n varous wa ways ys.. 2. The Cousin Cous in works tough and and with with the heae to empower stones n var var ways. ys . 3. The Cousin works directly with and through the heaer using his or o r her physica physic a body as a medum med um or outet source to aect aect a cure or change in a subj subj ect ect A wi wide de range oftechniq of techniques ues and vehicles vehic les or forms is found here voice touch (usualy as in Aptitude 6) vision visio n and use of the ees e es distance heaing through through contact contact and and knowledg know ledgee vested in i n the heaer hea er ceremony and so forth. forth. 4 The Cousin works through and with the heaer to select empower and prepae pants p ants or herbs for for healing heal ing work. work . 5 The Cousin works with the heaer with an through his or her relationship relationsh ip to other iving iv ing creatures creatures (a threef threefol oldd ali a liance ance to to bring heaing). 6 The Cousin Cous in works works with the heaer speci spec ical cally ly tough tough the hands. 7 The Th e Cousi Cou sinn reveas reveas the inherent power power of Signa Si gnatur tures es or patte pattess to the the healer heal er and he he ls l s to mediate this power through through the heaer to the subj subj ect.
T S S A F H 5 1 WORKNG PLANS
This Aptitude Aptitude includes all a ll pla pl ants rees, rees, owers, herbs, herbs, mosses, and so foth Before we eplore this Aptiude, we should be clear on hat it is not. n traditional Faery Healing, from folloric magic handed down through the generations, the Aptitude for Faery Healing with plants plants is i s not herbal herbal healing lore This is very importan importantt to grasp from the outset a person may be a good gardener many have have owledge of healing heal ing herbs, may even be an herbal healer or naturop naturopathic athic doctor This Th is does do es not inevitably in evitably me mean an that that he or she has an Aptitude for for Faery Healing with plants plants Such Suc h an Aptitude may may be b e present, or it may not be present the answer answer is discovere di scoveredd though Faery attunement and practice, by using the methods of discover di scoveryy (such as those i n this boo) that reveal reveal your Aptitu Aptitudes des As with many many aspects of o f Faery tradit tradition ion,, your y our Aptitudes Aptitudes may tae you by by surprise ! The The old o ld herbal and plant pl ant healers we were re usually usual ly not not Faery healers they wored with the curaive substances of the plants, according to an ancient healing tradition tradition The same appli applies es today today herbal healing i s not necessarily necessarily Faery Healing Heal ing f you are well versed in herbal healing, you still have to nd your Aptitude for Faery Heal He alin ing g This Thi s may may or may not not be one for for woring wi with th plants pl ants in the the Faer Faeryy mode, mo de, consci c onsciousne ousness, ss, and energy energy Contempor C ontemporar aryy people peopl e nd this idea especially hard to grasp, but it comes clear in practice, much muc h more mor e so than through through reading reading any any eplanation or tet. n herbal medicine, medicine , the gross substance substance of the the plan pl antt is used t t is is prepared prepared and and ingested or o r applie appliedd topically topicall y in i n various various ways. n Faery Heali He aling ng the healer wors with the the spiritual s piritual forces of the plant, pl ant, and with certain Allies, Cousins, and Coalers who are associated with specic speci c plants p lants or trees, or with the the greater group entity of the entire species of a plant n Faery Healing the plants are not cut, prepared, prepared, or ingested in i n any any way. It is the subtl su btlee foces oce s ofthe plan pl antt allies that ae used used not no t the substance subs tance
A good eample e ample of this is i s found found in ower essence practices there is nothing o f the the origi or iginal nal plant substance in the essence esse nce,, for for it is a resonance impa i mparted rted to the the most sensit s ensitive ive medium m edium of our our world, world , the
5 2 T W O L Element of Water The more it is dilted the tronger it becomes. Flower Fl ower essences ess ences are a modern deelopment deelo pment of the the lon l ongg establ established ished and well described traditions in Faery Healing sch as those of sing the dew or condensed moistre from the srfaces of plants owers and and leaes le aes for magical or heaing prpos es es.. The plan pl antt was was neer ct for for thi thiss wol woldd be to bring death death Healing Heal ing ca can n and does come throg throghh death of corse. cor se. B t the Faer F aeryy traditi tradition on ses ses forces and directions di rections of conscios consc iosness ness that tha t are dif di fferent from from or hman awar aw aren eness ess hence the seemingly seemi ngly miraclo m iraclos s ntre ntre of many many cr c res es reported in tradition. We might mi ght say that that the the Aptitde for woring with plants pl ants is i s really real ly an aptitde aptitde for woring with plant consc iosne io snes s and ener ene rgy. As in homoeopathy where the potentized sbstance oen wors in a dif di fferent way way to the gross gros s sbstance s bstance woring wor ing wi with th plants pl ants does doe s not always match p with the the standard standard herbal eects eects sed se d med-i me d-icin cinally. ally. Indeed the Faery heler hel er who hs a powerfl powerfl pl p l nt nt ally can se this thi s connect con nection ion for for any any healing heal ing prpose prpo se and it is not not limi li mited ted in the wa wayy the gros grosss sbstance wol woldd be limi l imited. ted. Ths T hs a healer might ha haee a strong strong alli al liance ance with the Oa Tree Tree and thi thiss is an actal and powerfl powerfl Mystery eplored lat l ater er in this boo. boo . The The Oa Tre Treee alli al liance ance wold be powerfl for for many forms forms of o f healing heal ing nd nd transf trans formation ormatio n most of which may be not be obiosly ob iosly connected connected to the gross gross or allopathic allopathic healing qalities fond in the tree. What cases healing is the cooperation coo peration between the the healer he aler and the the plan pl antt lly ll y not any herbal ite or chemi chemical cally ly traceab traceable le constitent co nstitent in the plant itself. itself. Of corse in practi practice ce ther theree are are many connections connection s both both obio ob ioss and sbtle between the natre of a plant and its se in Faery Healing Heal ing especial espe cially ly in i n essences essenc es and and waters. waters. Bt B t this this ca cao ott be forced forced into a rlerl e-of of-thmb -thmb checlist checl ist.. One healer he aler will wil l hae an an anity with the oa tree tree or another another tree tree or plant. Her abilitie abil itiess to wor with thi thiss tree or plant are not necessarily connected to the standard denition that that yo wold nd nd in a poplar ower ower essence boo boo in an herbal tet or in allopathic medical preparation and se. Another healer woring with the the marigol marig oldd ower o wer might mi ght obtain the the same healing heal ing ef e ffects a a the rst healer heal er sing si ng the oa force forcess thogh his plant p lant ally is ery di di erent.
T S A F H
53
This may seem, see m, at rst, conf con fusing to the student, but i t is resolved reso lved rapi rapidl dlyy in i n practi practice ce If you have an anity for for woring woring with plants, build on it in meditation, meditation, vision, and and pract practice ice The The plant plant allies allie s will wil l reveal themselves themselves to yo u a s and and when when they they are are needed needed Usually you y ou will wil l have a small number number of allies all ies that that are are established establ ished longterm, longterm, and and others will come to you in vision visi on for for paicu paicular lar tass tass oring with plants pl ants wil willl be strongly identied ide ntied nowadays, by many readers, with the idea of ower essences, and this important assoc iaio iaionn extends through through the Aptitudes for for working with water water and wih stones, to oter essences and healing arts Always remember that we are woring with aey ealng and that it is the subtle subt le forces forces and the the communio co mmunionn with the the Faery all a llie iess that that mae mae it so s o An outer o uter form, form, such such as an essen es sence, ce, many many or o r may may not have a Faery Healing resonance and contact within it It is up to you to fo his conectio conect ionn through your your spiritual spi ritual wor with with plants, stones, stones , water, water, and essence s You cannot ust buy a Faery Healing Heal ing essenc e ssence e Once On ce you have som e practice practice in the subtle forces forces of o f Faery Faery Healing, Healin g, you yo u will wil l ow ow,, by touch, touc h, if i f an essence (in (i n a store, store, on the shelf s helf,, from someone some one else) els e) has Faery Healing Heali ng power in it, or not Your Your enanced enanced sense of touch, which arises from any and all of your Aptitudes, Aptitudes, will wil l al so be useful useful in many other other ways ways lo loe e Ee E ence nce and a nd aey aey adton adt on
This Thi s teaching coul c ouldd equally equ ally be placed place d in the Aptitude of ate ater,r, in the Aptitude of Touch, or in the the Aptitude ofAlli Al lies es It is placed pl aced here, in the Aptitude of o f Plants, Pl ants, as we have already touched on the dierences between the gross substance, herbal healing, and woring with wit h p lants in a spiritual manner, manner, through the Faery Healing tradition tradition Flower essences are directly derived from a frequently described aspect ofthe of the Faery traditi tradition on:: the fol follor loric ic practi practice ce of using te dew or condensed natural natural moisture from from owers and plants The class cl assic ic example example from folloric ol loric pactice pactice in Britain Br itain is the gathering gathering of dew fom the gass and owes on May moing mo ing (Belt ( Beltine ine or Beltain) Be ltain) to
5 4 W L bath bath the the face, face, or to to loo l oo nto, nto , n n a basn, bas n, and see future future loves lov es.. Many varants of ths th s custom are found found n n European tradt tradtio ional nal or ore. e. Modern ower essence practce orgnates wth the Brtsh homeopath, Dr. B ach, who found found that that he cou co udd sense the potentals of certan certan plants and owers, by pox sg nican antt for for us, pox Ths s sgnic for the hghly h ghly trained, senstve sens tve homeopath was dong do ng wh what at Faery Faery healers have done for centuries, attning to the sprtual forces of plans. pl ans. By being bein g close clo se to to , or wthn the energetc e edd of, of, a tree or pant, we can discern the heang potentials that t hods and radiaes. This is, in our descrption of Faery Healng, using one aspect of o f the Apttude for worng wh Plants P lants At th thss time, n the early 2 s centur century, y, essences es sences of o f all sorts sorts abound, and not merey those of plants. They are are nothng, noth ng, more m ore or ess, e ss, than than modern commerca variants of certan arts found wthin follorc Faery traditon. They relate to the prncples behnd the Seven Apttudes Apttudes descrbed elsew el sewher heree n ths boo. b oo. Thus, an essence made made from a stone or a zone (Aasan (A asan essen ess ences ces are a mode eample) eampl e) is a varant of the o-reported method, from ancestral tradton, of pourng water water over a sacred stone stone,, and usng u sng the run o for healing hea ling purpos purposes, es, or that of immersng a stone or a substance n n a bowl of waer, and using the water, but not the gross substance itsef. Flower essences es sences,, and the ncreasngly ncreasng ly wde range of other es essence sences,s, combne comb ne the sprtua s prtua propertie propertiess of o f water wth the the spiritual proper tes of other orders of lfe plant, animal, mneral, atmospherc, soar, so ar, lunar, lunar, and so forth forth Such comb co mbnaton natonss were wdely wd ely found found n the Faery Heali He aling ng tradit traditon. on. A healer mght have an Attude Attude for pan p ants, ts, or stones, stones , or woring woring with with iv iving ing creatures, creatures, combi c ombined ned wth the Apttude for worng wh water. Thus, healing waters were created. The observ obs ervant ant and thoughtf thoughtful reader will wi ll have have realized reali zed that that there is one sgn s gn cant cant diff difference erenc e between tradit tradition iona a methods method s and and those those o f the modern essence e ssence manufac manufactur turer er a di di erence of o f conscousne cons cousness. ss. The Faery Faery healer has a conscous reatonship wth the lvng lvn g beng be ng and/or subte energy that resonates into the water Dr Bach un doubtedly had he same, though epressed through the the world-view world-vi ew of homoeopathy. But many modern essences seem o be
T S A F H 5 5 increasingly increasingly form formulaic ulaic d o this, this, and and this, and and you have have a worabe worabe essence essenc e There There is i s no impied impi ed criticism critici sm or vaue j udgment udgment here, merely a statement of fact The Faery healers had a conscious relationship with spiritual beings, a relation relationship ship that was embodied ( according to their aptitudes) in a healing water or essence Some ower essence practitioners practitioners unuestionably have a simil si milaar sensitivity sen sitivity to subtle forces, but it seems unliely that it could be widespread in comercial use, use , as this precludes such coections, especi e specially ally when essence esse ncess are are made made in bul and sold in stores stores The dierence is in consciousness and Faery an d elationshi elationship p The Faery healer wors with inner contacts, allies, and a living relationship with spiritual forces that comes out through through his or her Aptitudes en essence esse ncess or waters waters are are prepaed in this maer, they are are highy high y focused and powerful Such essences could not easly be dist di stribute ributedd and sold so ld com co mmercially, as a s the the healer has has no connection to the user However, healers may use pre-prepared essences, attune attune to the spiritual s piritual entities entit ies that reso resonat natee with such essence es sences, s, and combine and administer them consciously as needed to people, creatures, creatures, p laces, laces , and so s o forth forth One very important aspect of using owers is that they must be alive The ower is the seual organ and a major communicating organ of the the plant p lant hen owers are cut to mae essences, es sences, or the petals pulled, pulled , the essence essenc e is i s derved der ved from from a dying organ, not from from the vitality and consciou sness of o f the livi l iving ng plant In Chapter 5 on Oeings, we will discuss in detail that cut owers are forbidde forbiddenn in i n the the Faery Faery tradition tradition to cut or pull owers or to to brea branches as oering oeringss is i s off offensive ens ive It is also aggressive aggressiv e hen you cut a ower, ower, you y ou ill i ll it; when wh en you brea brea a branc branch, h, you il l it ould you cut cu t up the genitals of a beautiful beautiful loving lovi ng man or woman woma n because you yo u wanted wanted them to decora dec orate te your yo ur altar, altar, and then watch watch them them shrivel and dy up? Eactly ! F lowers and plants as off offerings should shoul d be l iving ivin g plants to support and grace grace the altar they they are are not consumed consum ed by anyone anyone or anythi anything ng Thus you could c ould choose ch oose plants in eepi ng with a theme theme or concept, and aer they the y have have been present for some time, they t hey should sho uld be planted
5 6 T W L in the ground, if possible. From there, they will continue to wor with the oiginal itention and inner contact that you made when you placed them upon or aound the altar. Stictly speaing, this use of owers and plants is not an "offering, bu more of a cooperation and attunement. The plants enhance the magic, but are not cosumed WRKG G CRARS CRARS
Somethin that might, at rst glance, seem to be similar to this Aptitude has become widely popularized, ad confused, through modern notions of o f neo-sham neo- shamani anism. sm. Many Many people peo ple thin, oen at a very supercial level, that they now about animal allies: and a typical typica l statement, oen heard, written written and and publi shed, is that that animal ali al ies es must somehow somehow embody qualities qualit ies that the the human would lie l ie to have have.. Typical ypic al eamples eample s of o f this attitu attitude de would be the streng strength th of o f the l ion, the swiness swine ss and cuning of the the fo, the ight ight of the eagle, eagle , and and so forth. This psycholog psycho logical ical approach describes describe s neither shamanic tradition, tradition, nor Faery Faery tra traditi dition. on. It is, is , if we loo beneath its potential potentially ly atractive surface presentation, nothing more than materialism masquerading as spirituality, with an utterly supercial huma centric focus focus of "wha "whatt s in it for for me. me . In I n both Faery tradition, tradition, and in ethnic shamanism, the livig creature chooses you, whether you lie it or not, whether you want it or not. So, when you wor with the living creatures, the rst step is to do away with any human-centric human-centric preconception preconceptions.s. Furthermore, when people who have practiced various modern neo-shamanic arts come to the Crossroads to nd Companion Creatures, they are oen surprised by what comes. Many people seem to use allies all ies as props props ad comforts, comforts, and this attitude is subtly ecouraged ecouraged in many many popular boos and classes, class es, though not ofcourse, ofcourse, in true traditi traditional onal ethnic ethnic shamanis shamanism. m. If you have an Aptitude for for woring with the living ceatures, those that come to you at the Crossroads may not be those that you epect, or those that you have wored wored with i other contets.
T S S A F R H 57 adtonal adt onal As A spects pect s o Wokng ith Ceatues
In follori ol loricc Faery practices, practice s, we nd nd that that l iving ivin g creatures creatures pla pl ay a direct and simple role Faery dogs, for eample, eat unhealthy matter or subtle forces ust, in nature, as dogs are scavengers) In myth and legend associated with Faery tradition, dogs are harbingers and carriers associated with death Hounds will carry the soul sou l to the otherworld, otherworld , and Faery dogs dog s warn warn of death, death, or assis as sistt with death Some Som e spirit s pirit creatur creatures es ehbit eh bit surising surisi ng powers, very dierent dierent from from our modernist idea that animals, birds, shes, and insects are somehow lower orders of life, less than humanity Some spirit creatures act as powerful go-betweens that merge with, and mediate, med iate, the forces of other othe r healing and transforming transforming entities entit ies and energies For eample, insects oen have a hive or colective consciousness consci ousness that that mediates healing heali ng forces forces;; the bee be e is the th e best be st known known eample of this in both follore and traditional medicine, but in Faery Faery Healing Heal ing it can be any any insect col lective As with plant allies, one or two powerful creature allies may enable enab le a range range of interaction interact ionss through the human partner, partner, and they are are not alwa alwayy s specic speci c or limited li mited to the traditional traditional themes describe desc ribedd above WRKNG T
This Thi s is, i s, perhaps, the t he most supercial superc ial famili mi liaar area for for the the modern student We all now, in some form or other, of healing that is ransmitted by touch, or radiated hrough he hand The mo popular contemporary form at present is ek though there are many others Healing with and through the hands has been with humanity for countless generations, and it may be that Faery Healing is one of the oldest forms It is certainly enshrined in tradition, tradition, and and well reported reported in historica h istorica eamples eamples Our Ou r rst tas, tas, as mode mod e individuals, ind ividuals, is to disenga dise ngage ge from from what what we already now (or thin we now) about hands-on or energetic
5 8 T O T T healing Any previous knowledge or practice, or comparison in practice, wil interfere with the subtle forces of Faery Healing If y ou are working working with your hands, do n o t try to force force this skill ski ll into the mold of something else, but let it be uniquely itsef Thi is essential, as the Faery energies and consciousness work on their own frequency, frequency, and if we try to move into something els e lse, e, we lose los e the contact There There are many spiritual and an d energetic forces that that can and do ow through through the body and are outlet through the hands, hands , but mos of them are are not of the Faery F aery realm realm Always go by the feel feelin ing g by what what the Threef Threefol oldd Alli Al liance ance or the Faery contact feels like Certain spiritual healing forces will build up in your hands and arms, oen giving a burning or electrical sensation sensation Learn to to recognize recogn ize this power, and do not cross-refer cross-refer it to something, something, to anything, anything, else. el se. The Th e simple sim plest st method of working with hands hands is i s to commune with the Faery Faery all a llie ies, s, or with any any of o f the other Aptit Aptitudes udes and associated assoc iated inner contacts, and fee their power merge through you This merging triggers a specic energy, which ows out through your ands towards whatever subjects you may be working with Sometimes this subject is a person, an animal, a tree, even a locaton locato n hen hen you work in this manner manner the the al a l ies ie s that that work work with you will wil l oen be on your right right and and le, and slightly sli ghtly behind you The energies energie s will wil l build bu ild,, be transmitt transmitted, ed, and then fade when their their work work is done Sometimes they wil buid and persist for a long period of time ti me,, so you have have to earn earn how to stay stay with with this In the deeper levels, a more comple teamwork pattern is buit, which is i s described in te inner communication communication or received teaching on the Double Rose (Chapter 7) This involves your Threefold Ali Al iance ance working working tough tough you yo u and beyond and behind the the Alli Al liance ance are the deeper powers of the Faery GoBetweens and the larger spiritua beings bein gs that emerge emerge from the e ell of Light Li ght They Th ey work, at a deeper leve, through your aies And the combined forces of all work through your Aptitude or aptitudes, oen to outlet through the hands hands As a rue in Faery Healing, the hands are used to radiate or transm transmit, it, but some variants of the Aptitude imply imp ly hat the the hands are
T S A F H 5 9 used to draw out and remove unealthy forces In this mode, the allie all iess tae tae the the unhealthy unhealthy forces, forces, and remove remove them them This process will wil l vary vary according to the the ind of ally yo y o u wor wor with: some wil l eat unealthy unealthy matter, matter, others wil wil l ecis e cisee it, and some wi ll carry carry it away away in water or earth, and so foth. WORKNG GNARS
In some s ome ways ways,, this is the most obscur ob scuree Aptitu Aptitude, de, and and it is i s perhaps perhaps the least commonly found At the deepest levels of Faey magic, woring with the composite of the hte Rose, this Aptitude rela rel ates to the Mystery of the Sevent Se venthh Companion C ompanion who guards the Sl eeping Maiden in the Forest Although Although it is i s the rares rarestt in pactice pactice,, we have all al l eperienced something of this Aptitud Aptitudee in our o ur l ves, for t involves involve s intense memory me mory A S gnature is a moment of powe in which many aspects as pects of the the natural and supeatural world merge together A typical eample would be b e a moment when you stand upon up on the the cli c lifff, the sun su n sets over the ocean, and a ight of geese ies ovehead, heading south, calling call ing out of the sy The totalit totali ty of this moment, mo ment, in a concentra c oncentrated ted form, is the Signature S ignature Thus Signatures S ignatures are are held hel d as ey moments moment s in our memory They can only come spontaneously, and cannot be assembled or written up Signatures always come outdoors, and usually usuall y tae tae us by by surprise surprise The healer draws upon the totality of the Signature, which generates its special powers of ime, place, and purpose These comple forces ow though the healer: the Signature s a total enegy enegy oc Th m m m in ractce ractce that we can only hold a limited number of Signatures in our consciousness, possibly due to the typcal memory phenomenon of conscious/ unconscous, remembered/forgotten, but more liely to be due to the sheer intensity of any Signature S ignature More simply, s imply, we can ony store so many before before we are are overload overl oaded ed In practice, two or three powerful Signatures can last you a long time some S ignatu ignatures res even endure endure betwee betweenn lives, liv es, and and are are
60 W L recapitulated in meditation and at the Crossroads. hus, we may nd memories of Signatures that do not correlate to current life eperiences, eperienc es, yet we we remember them them neverthele nevertheless ss.. Howeve However,r, the main body of S ignatures comes from this lif li fe, and not from from the past. his i s importa imp ortant nt to to grasp as much of the Signature S ignature energy ows through the body, so the presence of the body at the time of the original Signature is of great signicance to the memory and recapturing and mediation of o f the the S ignature ignature energies. energie s. If you thik about the nature nature of a Signatur S ignaturee such su ch as the classi cl assicc eample eampl e describe descr ibedd above there are are many force forcess and and entities entiti es present. You can soon assemble a simple list: yourself, the geese, the sun, the sky, sky, the land l and and sea, and the the inn in nite ite other lil i fe forms forms all around you. hen add the the spiritual presences presenc es such as your own allies alli es,, and the many other invisible beings of that place, power, and time. A Signature is like a symphony, but concentrated into one short intense moment. Sgnatues and Sentent
here is an understandable tendency for mode students to be sentimental sentimental about S ignatur ignaturee s "Surely "S urely that intense moment with with my friend or lover, l over, when we sat on the edge of the eld of co and poppies and look into one another's eyes must be a Signature? We ll, ll , much as we woul wouldd like l ike it to to be, be , t is not. n ot. Human Huma n sentiment or emotion, emotio n, shared between humans, humans, i s not Signau S ignaure re energy. energy. It has to be between a human or humans, spiritual entties, and the forces and forms forms of o f the planet, pl anet, of o f naure. naure. If we have a personal investment in the memory memo ry o f the Signature, S ignature, we lose the power. Sig S ignatures natures are impersonal or, perhaps more to the point, they are transpersonal. hey hey are moments mome nts whe whenn we are up up l ed from from human conce con cess and human personal feeings, into a moment of communion with the livng li vng world and and worlds all about us. If you have an Aptitude for workng with Signaures, you will probably want to spend time walking outdoors, preferably in remote places. All of the other Aptitudes can be found indoors through through inner contact such as meeting at the the Crossroads, C rossroads, though tho ugh it
T S S A F H 6 1 must be said tht Faery magic is much preferable outdoors But S ignatures are found found in the the lil i ving vin g wor world ld of nature, not not in a lounge loun ge Some So me S ignatures may spea spe a of the subtle sub tle forces of the city ci ty,, but they they are are usually usu ally of primal and undistu undi sturbed rbed natural natural forces orces The reasons for this shoud be obvious obvi ous to us all N NG R ES, USNG USNG E ERE ERE SN N E CD
Now we have have eplored epl ored each of o f he Seven Aptitudes Aptitudes briey, brie y, and and found some simple and direct forms and visions for opening out your Aptitudes A this stage you will nd further material, especia espe cially lly wi with th empowered contacts, on the the CD that that accompanies accompanie s this boo b oo Wor with the CD aer you have have underta undertaen en the basic forms described descr ibed above above Your Aptitudes will wi ll open out considerably cons iderably if you wor in the order listed li sted above, and hen move on as follows ol lows 1 The The Crossroads Form (fro (from m the the CD) 2 F inding Your Your Aptitudes (fro (from m the CD) C D) Here is the t he tet for for the empower empowered ed vision vi sion orom on the CD ndng Yo u Apttudes
There are are Seven Se ven Aptitudes in Faer F aeryy Heal ing: ing : everyone has has at least one or o r more more inherent inherent within them them Someimes Somei mes your Aptit Aptitudes udes will wil l surface spontaneously, but they are best wored with consciously, intentionally This form, Findi F inding ng Your Your Aptitudes, wil wi l l help to open out those those in i n herent herent within you The Seven S even Aptitudes are are : withh Stone St oness Woring wit Woring with Water
62 T W O L T • • • • •
Working with Plants Working orki ng with with Livin Li vingg Creatures Working orkin g with with Faery Faery Allie All iess Working with ouch Working with Si S i gnature
The ost os t powerful powerful and rare is the Seventh Se venth Aptitude Aptitude working workin g with S ignatures ignatures with with includ inc ludes es subtly al al the others. others . The Mystery of the the Sevent Seve nthh Aptitude is ink inked ed to tha thatt of the Sevent S eventhh Copanio Co panion. n. S o let us proceed pr oceed to the Crossroads Cro ssroads to di d i scover our Aptitudes for for Faery Healing. Find yourself at the Crossroads where the Four Hidden Ways coe together. together. Be aware aware of the Four Direct Di rection ionss of East South So uth North and Wes West.t. In the East be aware aware of o f the Grassy Plai P lains ns in the South So uth be awar awaree of the White H i l l in the North North be aware aware of the Sacred S acred Mountain and dark fore forests sts and in the West West be aware of the ighty i ghty Oce O cean. an. A strea strea ows out o ut of o f the the ocean oce an of the West fro the ocean to to the land passin g long the hidden hid den way way to the centre centre of o f the Cross C ross roads. Fro the centre it ows out to the East to water the grassy plains. In the East the the wind rises ri ses and you breathe in deeply. Be aware of those those ight i ghtyy beings of the east that coe weaving the whirlwind in their their ngers: ngers : they raw raw close and the the ir vigor ll s your lungs. In the South the the White Hill Hi ll utters utters ight i ght and tal beings bei ngs of opales opal es cent ae descen the hill and draw draw close thei theirr radia radiance nce ll llss your blood. In the North North the igh i ghty ty ones one s of the ountains ountains etend etend their pres ence and draw close clos e their streng strength th lls l ls your bones. bone s. In the West the vast powers of ocean ocean etend etend their presence prese nce along the hidden strea strea their potency ows through the the water water in i n every cellll of your body. ce For a clear intention in your ind i nd that that you will seek out your aptitudes here and now and in futu future re drea vision vi sion and a nd editat ed itatio ion. n. (Music (Music then then silence) si lence)
S S A F H H 63 Be aware that you have passed own the Four Hidden Ways and discovered di scovered your your Aptitudes. Aptitudes . Be aware aware of the mighty Be ings of East, South, So uth, North, and West West whose power ows ow s through your breat, your blood, your bones, bones, and your esh. Come bac to the Crossroads Crossroads,, and mee again with your your Allies, Allie s, Cousins, Cousi ns, and an d Co-Walers. Co-Walers. (Wild music here) Here at te Cros Cr ossroads sroads form your intentio i ntentionn to return to the uman world, to redeem the surface world and bring it closer to the true and primal world. worl d. Open Open to the S S y Above, Abov e, the Land Belo Be low w, and the F our Directions of the land. Now the Host Ho st at the Crossroads fades. ades . You now come c ome more ful fully ly into the human surface world. Hold to your memory of what happened, and now your Aptitudes for for Faery Faery Healin He aling. g. Wth us s the Gace of the Shnng Ones n the Mystey of Eath Lght Peace to all Sgns and Shados Radant Lght to all a ll Ways of of Dakne Da kness ss and an d the L v v ng One On e of of L ght Sece Sec ett Unknon Foeve
n our net Chapter, we will go deeper into the Aptitudes using tose of Stones and Water as models. Many of the methods, concepts, and inner teachings teachings will wi ll apply apply to t o all of the Aptitudes, Aptitudes, so this chapte chapterr rounds out the summa summary ry of Aptitudes, Aptitudes, and includes inclu des further practical wor for your development in the art of Faery Healing.
4 Deeper i nto the Apt A pt i tudes
In this chapter we go eeper into the Aptitues an use woring with Stones an Water as our rst eaples or oels. Much of this thi s chapter chapter will wil l apply apply to all al l o the Aptiues Aptiues so whatever whatever are are your Aptiues or interests in Faery Faery Healing Heal ing the inf in foration foun foun here will wil l be helpful helpful.. There is a long an cople raition of healing with stones in folloric an Faery agic an it eonstrates any of the concepts an ethos that run through the entire Faery traition an any of o f the way way s in which w hich all a ll Seven Se ven Aptiues Aptiues wor wor for for us within us an for others. Before we procee o practical wor in this healing art of Faery agic we shoul briey eplore the historical hi storical ancestral contet. Without Without contet information information alone has lite value. In Faery Healing he traition is the contet an the inivi in iviual ual ethos etho s a ebes of o f the Mystery Mystery are the the conten. co nten. T AS AS B B CX CX A C
In a broaer broaer sense, the relationship between between the spiritua wor o f he Faery allies an copanion creatures an us as huans an ancestors, is the overal contet. This contet is focuse into specic spec ic trai traiio ional nal arts, oen by ethnic ethnic or geographic geographica a areas, with overall continuity an connecion across all the various areas or traitional as. The content is in the ost ieiate sense our
D D A 65 woring woring team (as (a s far far as we are conceed) concee d) and thereaer thereaer it i s found found within within the the expanding expanding networ networ of holisms hol isms of the hreef hreefol oldd Alliance All iance that contain contain the team, until the the epansio epansionn of o f content content includes the entire planet At that point, where t would seem that content and context ecome one, we all emerge into the greater context of the Solar World he original content and context of the Earth and Lunar world are merged as one, within the consciousness and energy (context) of the Solar World his in tu ecomes united, solar contex contextt and content, within the universal universa l contet contet ofthe ofthe Stellar Stel lar World orl d B ut, for for practica practicall purposes purpose s we focus focus on o n the world in whch we l ive, ive , the world of plan pl anet et Earth, Earth, within the sphere sphere of inuence ofthe ofthe Moon, or as it i s called cal led in i n the the Faery tra tradition, dition, under the Moonlight Moonl ight ONS ONS N OLKLOR ALN G
n a very simple simp le sense there are are two two categories of o f healing healin g with stones: stones : large stones and small stones he large stone worings are oen associated with sacred sites, such as stone circles, dolmens, or standing standing stones, and a nd in some example s, stonesof stoneso fpower tha thatt have have been placed y nature rather than y the ancestors Small stone worings are often associated with a hereditary (though not necessarily famili mi lial) al) tradition tradition of healing, wh where ereby by a healing stone stone or stones may e e handed down though though the the generations generation s A third group consists con sists of o f stones stones that have come om, or been energetical energeti cally ly charged y, stones from from ancestral sites si tes or om o m natural natural power places hese tend to e smaller stones, though sometimes larger larger pieces are found found in a buildin bu ildingg or in i n a hidden locat loc ation ion n large large stone worngs worngs the th e two sub-categores sub-categores are are 1 Stones Stones placed by ances ancestor torss 2 Stones placed pl aced by natu nature re he rst group is associated with ancestra worshop sites or with stones that have come originally from ancestral sites ypica traditions traditions include incl ude those those of passing someone s entire ody thoug thoughh
66 T W L hoe-stones hoe -stones or domen arches touching or embracing embracing a heaing stone or ying yi ng upon it or in its shadow. shadow. Sometimes Somet imes the subj subj ect is asked to seep se ep on or beside be side a sacred sacred stone. In some fo fo koric k oric heaing heai ng traditi traditions ons wa wate terr is poured over a arge arge stone and subsequenty used for eaing. This combines the Aptitudes of workng with Stones and Water and is of course eminenty port p ortabe abe and practica practica We come across this combin c ombinaation of Aptitudes Aptitudes oen in Faery Hea ing as the Aptitudes Aptitudes are not rigid denitions of o f unchanging unchanging abities ab ities but a eibe ei be cyce or interacti interactive ve rang rangee of psychopsycho- spiritua spiritua pote potentias ntias Sma Sma stones stone s were were traditio traditiona nayy kept wrapp wrapped ed in coth c oth When we say say "sma "sma we mean mean easiy easi y portabe portabe ranging ranging in sie from from a pebbe peb be to a goodgo od-sied sied rock that that can be carried carried without dicuty di cuty anything anything bigger bi gger than that woud ou d be too heavy to move easi eas i y. Remember that that the Faery Faery traditi tradition on is i s "stu free ree and minima min ima Anyone uggi u gging ng bags of stones or arg argee he heav avyy rocks has competey compe tey missed mis sed the point poi nt and is out of tune with with the the traditi tradition. on. Light Li ght portabe portabe invi i nvisib sib e : these are the key key words Sometimes the wrappingcoth itsef was used in the heaing process proce ss by vir vi rue of o f having hav ing wrapped wrapped and touched the stone . The coth is aid upon the subject for heaing imparts its virtue and is returned returned to the stone. stone . In fo fokori koricc methods methods in genera the stones stones arge or sma ) tend to work in one of two moes: anaboic buiding) and cataboic ceansing) Thus the coth or water methods described may energie the subject or may remove unheathy forces from the subject. Traditiona heaers tended to work on the remova of inuenc in uences es and disease di sease as their primary primary task task Very Very oen that that was the soe intention and the subjects vita forces do the rest in the natura process proce ss of recove recoverry. Some more sophst soph stcated cated heaers woud practice a twofo twofodd method of both both removing removin g ii and giv gi vng ng forh forh benet benet This Thi s requ requires ires di d ierent erent Aptitues to work work together together or dif d iffferent modaitie modai tiess cataboi cataboic c then anaboi anaboic) c) of one main Aptitu Aptitude de n most m ost cases cas es it was was and is i s a matter matter of tradition tradition and and innat i nnatee taent. To give a cassic ca ssic eampe eamp e some tra traditio ditiona na heaers woud woud ony o ny hea
D A 67 bleedi bl eeding ng wounds tough tough the the use of a charged charged cloth cl oth The cloth clo th might be charged charged upon a stone, by the use of wel welll water, water, or tough tough layin la yingg on of o f hands wit a prayer or charm charm muttering muttering S uc ealers staye staye witin their limits lim its and could do nothing nothing else el se This is i s simply because they relied reli ed on in i nnate Aptitudes and a received rece ived traditi traditiona onall method method ters, ters, to t o continue wit tra traitional itional eample eamples, s, would only on ly reuce reuce fevers tough water from standing stones st ones This second eample eampl e also epands into a broader tradtion, whereby people in general used water from sacred stones to cure ills, but were not, of themse themselves lves,, Faery Faery healers LAONSH LAONSH B N N S AN LNS
n a traditional metaphysical sense, the stone is the element of Earth Earth Liewise Li ewise cloth c loth or fa fabric, bri c, though derived from a plant, pl ant, is also a lso the Element of Earth Water, however, is not Aptitudes have a tendency towards certain Elements (such as stones being of the element el ement of Eart Earth) h) but cos cosss the the Elemental El emental distinctio di stinctions ns Thus some one with an Aptitude for woring with Stones could wor with Stones and Water, Stones and Fire, Stones and Airbreath, Stones and Earth or clay Thus each Aptitude may have a tendency towards an Element, but can be empowered empowered by, an wor with with all four Elements ac acting ting in relationship to the the core Contet Contet of o f the Aptit Aptitude ude The Aptitude i s the contet; the Elements employed are the content o foces of the healing heali ng act Net, Net , we have a furt further her contet of all four Elements E lements within which the healing taes place This geneates one of the typical theefol theefoldd Faery traditio traditionn glyphs, glyphs , of tee concentric conc entric circle cir cless or sphe spheres res (gure (gure 1 ). WORKNG WORK NG HH ONS OAY OAY
n most cases today, we wor with smaller stones Those who are able to wor with sacred sacred stones at anci ancient ent sites site s or power power stones i n
6 8 T W O F L the ladscape ladscape if i f yo live close clos e by) by) shold be etremely etremely catios ad respectfl respectfl i their their choice of stoes. stoes. At the ed of this chapte chapterr we will of o ffer some gide g ideli lies es for for choosig choos ig ad bildi bi ldig g a rel relatio atio ship with larger stoes, both at sacre sites ad i atral power places. Yo shold follow these gidelies very careflly if yo ited to work with large stoes. Why so? Easy to aswer we o loger loge r live liv e withi withi the the traditi traditioal oal cote co tet t of or acestral acestral cltres, cl tres, which formed log-term relatioships with sacred stoes over lif li fetimes, geera geeratios, ad a d mille mi lleims. ims. If yo caot caot form form a log l og term day by day relatioship relatiosh ip with sacred stoes or ace stral stral power places, yo shold be very catios abot begiig the log process proce ss of workig with with them. Reasos for for this will wi ll become clear cl ear as we we progress progress throgh this sectio sect io o Heali He alig g with with Stoes. Stoe s. N NG ONES ONES
I the old ol d days, days, heal heal ig stoes were were haded haded dow, either thr throgh ogh a family or, as seems to have bee more ofte the case, from oe healer to a chose heir. I may eampl eamples es the healig stoes were were associated assoc iated with a locatio, locatio , sch sch as a sprig sprig or well, well , or eve a hose, hose , a were ot to be take from from them them.. Other O ther stoes, stoes , however, cold co ld be carried carrie d freel freelyy from from place pl ace to place pl ace.. For the most part, this traditio has bee broke. If yo d someoe claim c laimig ig to be part of sch a traditio, traditio, they are are sally fatasizi atasizig. g. The test for membership of the old o ld heali healig g traditios is that that the the healer has o coscios cosc ios descriptio of o f the th e traditio traditio ad ad makes o claims. Ideed, i the Faery traditio, the old fashioed healers wold ever talk abot what they did or how they did it. Makig claims to beig "i a family traditio is a moder trait, ad if it is geie, refers to a mode lie of teachig or set of practic practices es.. We col co l accept, accept, of corse, cors e, that someoe leared certai thigs from a family family member of the older o lder geeratio, geeratio , espec e speciall iallyy as we are ow ito the third geeratio of the occlt spirital ad magical revival that that bega i the late 9th Cetry Cetry ad gaied hge impets impe ts i the late 20th Cetry.
D A 69 O lder ancestral ancestral folloric ol loric tradition tradition taught taught that that healing stones stones could coul d be found or, more accurately, that the stones nd you This last include incl udes, s, of course, course , the hereditary traditi tradition, on, for the stones indi i ndicate cate to the healer where they wish to go, or whom they wish to wor with after after the the healers healer s death. death. So the the idea of o f us nding nding stones, stones, or sones nding us, is eminently em inently worabl worablee for for the mode pracitione pracitionerr of Faery magic, and is one of the greatest assets and easiest practice practicess for for us all . Furhermore this quality of they the they nd you applies t o all o f the Aptitudes and Allies, so the general patterns described nex will wor with minima mi nimall changes fo for plants, pl ants, livi li ving ng creatures, creatures, Faery Faery alli al lies es,, and Signatures. They all nd us the m, sumon us we do not create them, them, or choose them. N NG OR ON ON
F irst note note the heading: Finding Yo singular. While you y ou may Yo u Ston Stonee singular. eventually wor wor with more that that one stone, stone , to begin be gin with with you need ne ed only one. f you cannot cannot wor wor with one one stone, stone , a set of o f stones wil l not no t improve improve your abilities. abilitie s. fyou f you can wor wor with one stone, you y ou may not need any more. As mentioned above, the stone nds you, no matter how much we thin we we are nding ndin g the stone. stone . Here are some typical methods that assist the Stone that is looing for you, always assuming that you have rst established that Woring with Stones is indeed your Aptitude. For having discovered the Aptit Aptitude, ude, as a s described ea earlier, rlier, your you r shi of o f conscious ness and your presence at the Crossroads alers al ers certain Al lies li es and certain certain Stones Stones.. n a pseudotechical pseudotechical sense, your change change of o f energy/ energy/ consci con sciousne ousness ss resonates resonates with that that ofthe of the Alli Al lies es and the the Stones. Stones . n a metaphysica metaphysicall sense, you and they they all al l come co me together into a mutual mutual world of consensual cons ensual being. bei ng. Prior to to your discovery di scovery and and opening out of your Aptitude, you were not in tune with one another and the connection was dormant. Aer going to the Crossroads, you becoming increasingly in tune with the Allies, Co-Worers, and
70 T W W O L Eleents of your Aptitude, and the connection is active. This applies ppli es to al l of the the Aptitudes, Aptitudes, of course, not n ot sole so lely ly to t o woring woring with with Stones. Da Da Lan L ann ng g
On going to sleep slee p each night, ni ght, go to to the the Crossroa Cros sroads ds.. Decl D eclare are your intention to wor in yo ur sleep slee p with your Aptitude (in ( in this thi s case for healing healin g with with stone stones), s), and invite in vite your alli al lies es to wor wor with with you. This Thi s usually results in active and and highly empowered dreams, though not always always.. In I n drama dramatic tic eamples eampl es people peopl e dream whe where re they they will wil l nd a healing stone. In most cases though the dream wor helps to create the conditions whereby the stone nds you, oen through one of o f the the other other ethods ethods described herei herein. n. Walkng lanng
Here we mae a dierentiation between ordinary waling and Waling. The second type is alkng hl thn th hfold thi s point on we will wil l call cal l this Walin Walingg or Waling Waling Allanc Fro thi While Within. Here is how itit is done 1 Be still stil l and become awar awaree of your aery ally al ly on one one side s ide and a siritual creature on the other, to your right and left. (For this to wor well, well , you should should have already already done the Crossroads eercises eerci ses described described in this boo. ) 2 Gradually you merge with the Alli Al lies es,, so that that they are somewhat somewhat within you to the right and le side si de,, and you are are somewh som ewhat at within them This Thi s merged merge d consciousness conscio usness is the most siple sipl e and direct for for of the Threefol Threefoldd Alli Al liance ance.. There There are other deepe d eeperr forms forms,, but they they tend to preclude physical movement. n this practice, we want to Wal. 3 Begin Waling. You can do this discovery process anywhere, with the obvious proviso that it has to be somewhere where you might discover a stone that you can carry. Ideal locations are the beach, the mountains or the woo woods, ds, but you can do this in the heart heart
D A A 7 1 of the c ity ity with equal eect eect 4 As you Wal, Wal, things will loo, l oo, feel eel,, and even smell di d ierent, erent, due to your being within the heefold Alliance Be sure to focus on your intention, which is to meet with a healing stone Intense concent conc entra ratio tionn is counterproductive, counterproductive, but b ut a simple and clear cl ear intent intent is hepfu hepfu here are many many novel and a nd curious curio us experiences experienc es that that come from Wa Waing While Whil e Within, so we need to be cl ear on our aim, and a nd not be distracted distracted by other things 5 A stone stone wil willl mae itself ow ownn t o you you raditional raditionaly, y, this is caled ca led "twinling It is as if the stone, maybe lying with thousands of others on the the beach, suddenly ashes a bolt of light at you Anothe Anotherr i nteresting and rather dramati dramaticc way of coming comi ng to the stone is that you yo u are impell impe lled ed to wa wa very fast fast or run a short short way way,, and sudden s uddenly ly stop he stone wil l be at your yo ur feet, feet, or o r cose by Yet, Yet, another way is is that you are waling at a steady pace, and you suddeny stop, owing that that the stone is near near In many many examp exampes es,, you will wil l simply sim ply see the stone as you wal, and now that this this is the one here ae some simple rules rule s to this art of being found by a healing heal ing stone 1 It is i s always always the rst stone tha thatt commands commands atte attention ntion It may may not be pretty pretty or distinctive, distinct ive, though they they oen o en are are Do not change your mind, or spend hours selecting sones because you are no sure, want a better color, col or, prefer prefer a certain shape, shape , and so forth forth hi hiss is not n ot shopping for a stone, but being found by a healing stone It is stone alays the rst stone Beg in to relate to the stone immediately immed iately Wor with wit h it as as soon soo n as 2 Begin you pic pi c it up u p Do not meely meel y put it in i n a bag and tae home for for later later Commune with it through touch That night, sleep with it under your pill pi llow ow,, though there there wi wi l l be nights n ights when when you do not need or wish to do this 3. As soon as possible go to the Crossroads, holding the stone Oer Oer it up up at the Crossroads, Crossr oads, whle whl e in your yo ur Theefol Theefoldd All Al l iance ianc e Oher beings will come to wor with you, which are not part of your hreef hreefol oldd Alliance Al liance These are the the specic speci c healing healin g Alli Al lies es tha tha wor with the stone and/or and/or with your Aptitude for for woring with wi th Stones. Stone s.
72 T W O L At a later stage stage they they ay attune attune to your All Al l iance, ian ce, or ecome ec ome part of it for for the healing heali ng purposes, purpose s, ut ut not peranently 4 As a matter of common sense, reemer to come out of the Threefold Alliance when you wish to return to the outer human awareness This is done y simply indicating your intention, and focusing on the sy aove, the land elow, and your surrounding huan huan environent en vironent The Threefol Threefoldd Allance All ance wi willll fade, though ofte oftenn resonances from from it will wi ll continue for soe time aerwards aerwards THE O AGES AGES OF E E
1 Find your Apti Aptitu tude de 2. Find your Allie Al liess (in that Aptitude) Aptitude) 3 Wor within (yourself (yourself in the Aptitude, Aptitude, with the the Allies) All ies) 4 Wor without (outside yourself, ut in the Aptitude, with the Allies) So in our eampl e, you have found your yo ur Aptitude for for woring with Stones Net, Net, yo u nd your Alli Al lies es rst rst y letting letting the the ston stonee nd nd you, then then y going to the Crossroads with the stone to nd further Allies Allie Al lies, s, in this deniton, den iton, are are the stone, and the the emers of your Threef Threefol oldd Alli Al liance ance (though this may change in healing agic) such as Faery eings ein gs or spiritual spi ritual companion creatures creatures that that coe to you at the Crossroads Cro ssroads to support support you Aptitude Notice that two of the Aptitudes (woring with the Living Creatures, Creatures, woring with Faery Faery Cousn Cou sns) s) are inherent in all the others Aptitudes Aptitudes are interactive, not stati static c WOKNG WH N HE ONE
The third third phase phase is Woring oring Wthin Thi T hiss involves attu attuning, ning, vision, vis ion, and practice with w ith the Aptitude Aptitude There are a numer nume r of helpf hel pful ul stone meditations, meditation s, and you wil l nd others as you go deeper into the art art
D A 73 Basic tn ditatin
old your stone, rest restng ng t gently n your your cupped hands, hands, relaxed. relaxed. Feel it though your sn. Just feel t, do not stran or try to have vson vs onss or mae contact mental mental ly, j ust fee fee the stone. 2 magne magn e the the orgn org n of the the stone. stone . Was t once par partt of a mountan? Dd t come down wth wth glacal ce? Was Was t rounded on the bed of of an ancent ocean, rolled n a mghty river, craced from froen ce strata, thrown up n a volcanc erupton or earthquae? Just smply magne magn e the many many orgns o rgns of the stone, feelng eel ng ts surface. surface. Eventually Eventually the stone wll w ll reply. reply. 3 When the stone stone reples, t may may come tough tough n some unusua unusua manner, not necessarly with a story of ts orgns. The Origin maginat ma ginaton on s s somethng somet hng for for humans to attune attune throug through. h. 4. B e prepared prepared for for varous nds o f Faery or sprt beings bein gs to come thou though gh the the stone when t responds. responds . Some of these these may be large, large, others others smaller. They wll oen oe n come com e in a rush, so yo u have have to be calm. calm . Form a clear cle ar intento intentonn n your mnd that that you are conceed wth ealng eal ng.. Other Ot her oers oers may come from from the the Stone All Al les, es, but at ths tme you are concerned with with Healing. Heali ng. 5 . Gradua Gradually lly you wll feel the sensa sensation tion ofthe ofthe stone change. change. As you begn to move deeper dee per nto communon wth t, the th e dramat dramatcc (early) sense ofthe of the Allie Al liess fa fades. des . Sometimes the stone will grow noticeably noticeably hot, sometmes cold. t may also resonate or vbrate a hgh fre quency of movement movement that that you yo u can ca nj ust fee eel,l, l e a tnglng sensat se nsato on. n. When Wh en any of o f these chang c hanges es occur occ ur,, the th e stone s ready ready for wor. 6 For For ntal n tal sprtual sprtua l wor, wor, you may may use the the stone upon the ones of your own body, as shown n Fgure 2 The man ones are the Feet, Loi L oins ns,, eart, and ead. Sense and feel feel how the stone wors wors wth these these ones one s n n your own body. 7 Once you have have your sense of (5) (5 ) and (6) you can begn be gn to to call cal l upon the Alle Al less to wor wor more powerf powerfull ullyy through through the stone. Do not n ot do ths bef be fore practcng practcng stages (5) ( 5) and (6), (6) , or you y ou run the rs of ether overloadng overloadng yourself yoursel f or, more usually, causng the Ale A less to bac o because they sense that you have not practced the a sucently.
74 T L o Alles Wok hough Apttudes
hen the the Alli Al liee s wor wor more powerf power fully ul ly though a stone, they fo fo llow ll ow the basic principles principle s tht tht apply apply to all a ll Aptitudes Aptitudes 1 oring oring through through th the chosen cho sen medi um (Stone, (Stone , ater ater,, Plant, Pl ant, Creatu Creature, re, Touc, Touc, Faery Faery Allies All ies,, and Signat Si gnatur ures es)) 2 oring from from behind you , throug throug your y our body, body, or through through your hands hands as they touch he stone 3 Entering Entering into into Alliance All iance on on one or both both sides of you you Sometimes they will wil l j oin to your eisting ei sting Allies All ies,, righ ri ghtt and left, left, etending the Alli Al liance ance n the deeper and more practiced practiced stages of the wor, they may temporarily replace one or more of your basic Allies that comprise your y our usual usual Three Threeffold ol d All Al l iance iance 4 . More rarel rarely, y, they they will wor wor directly directly upon the subj subj ect, while you and your Allies Allie s are ar e woring woring through through the Aptitude Aptitude (in ( in this thi s case, cas e, the the healing stone) stone) WOKNG W HO
The simples method is o place the stone upon the subject. You do not not need nee d to place it upon any any source of pain pai n or discom dis comffort, even eve n though this might seem the most eecive way ndeed, you will oen be directed by the Allies to place it on some other zone altogether, to as the subject to hold it, or place it touching or under the subj subj ect (remember tha thatt much of your healing will wil l not be done don e wit withh huma humann subj subj ects! ects ! ) woring o n a human, human, including incl uding your yo ur Ipotant potan t note no te i f you are woring self, do not combin com binee or confuse confuse this method wi with th some other tech nique niqu e or o r inf i nforma ormatio tionn shown on a chart of the subtle sub tle forces of the body, such as reeology, reeo logy, chara maps, acupuncture acupuncture points, and so forth orth f you do this, thi s, you will wil l fail ail Faery Faery Healing taes no notice of human human charts and theories , and a nd if i f you try to cross-ref cross-r eference erence it to one ofthe ofthe many systems popular toda today, y, you are completely compl etely missi mi ssing ng the point, po int, the purpos purpose, e, and the the power of Faery Healing Heal ing The body zones of o f Feet, Feet , Loins, Lo ins, Heart, Heart, and Head include a ll the
D A A 75 various theoretical and practical practical meridi me ridians ans and and energy centers, but Faery energies do not always follow these traditional healing or energetic patterns. patterns. emember that that the Crossroads Cro ssroads i s made from from the Four Fo ur Hi Hidden dden Wa Ways. ys . The hdden ways ways of Faery Healing Heali ng obviate ob viate time, space, space , and energy, as we understand them. them . HE ENES
With practice you will nd that the Allies suggest a variety of methods methods to you. y ou. A heaing stone might be put somewhere somewhere in i n the room, but not on the the body b ody of the subj subj ect. t might mi ght be buried in i n the garden, or under the threshold (i.e. somewhere where the subject wals over it while going to and fro, day by day). They may also suggest sugge st that that the stone is i s held hel d for for a whil whilee by someone some one else, e lse, such as a family member, over, o ver, or close clos e frien friend. d. The stone may be i mmersed in i n wate water, r, and the water water used to bathe bathe the head, feet, or hands of the subj subj ect. n these examples, examples , we are fol lowing a human-c human-centric entric model , but you may may equally equ ally have have to do this for for an an animal, sh, or bird. Of corse for a sh, you y ou would immerse the stone in the th e water water that the sh swims within, or add some charged water from the stone to the wate waterr that that holds hol ds the sh. s h. This is not l imited, by the way, way, to a domestic sh ta, but can be done in rivers or seas where there are imbalances. Faery magic wors extensively with water, and has a resonant reso nant homeopathic homeop athic eff effect within wi thin all a ll bodi bo dies es of water. water. WH EN HE WOK WOK DONE
There There are two two main stages ceansing c eansing and char chargin ging. g. The Th e stone stone shoud be cleansed c leansed when when the wor wor is i s done. don e. Do this thi s regardless regardless of any any deep cleansing cl eansing or withdrawing withdrawing wor done on the subj subj ect. The Alli Al lies es may draw unhealthy forces away, but there is oen a residue upon the stone. This wil wi l l sometimes some times appear as a gray gray ashi e substance or, or, as many many nd, the stone stone fee feels ls sticy. sticy. The cleansi cl eansing ng depend depends, s, again,
6 W W L upon your Aptitudes Some healers will clean it with earth, and scatter the earth Others will clean it with water, and scatter the water More rarely you many clean it with salt, if it is truly grimy. Aerwards, clean c lean it with fresh fresh spring sprin g water to wash away salt trace tracess Net the stone stone is laid to rest res t oveight: oveight: do not try try to re-attu re-attune ne or charge charge it immediately imme diately There are subtle subtl e processes processe s that that must work work before we continue, and there is, poetically and magically, a time for the the stone to "rest and for for you to rest, als a lso. o. To charge the stone after cleansing and rest, simply go to the Crossroads Cros sroads and off offer it i t up to the the Alli Al lies es This is the simpl si mplest est way way to recharge it Once a stone starts to build power, this is more of a formality or conrmation, but in the early stages it is part of the process proces s of developi deve loping ng the innate power of the stone, and bringig bring ig it to maimum potential potential . EAL NG AN WO WO KNG H WAE WAE
Water is the most prominent prominen t element el ement reported from from tradition traditio n in i n Faery Healin Heal ing. g. Hea Healing ling wi with th wate waterr is also, al so, of course, course , known known world wide in every fol folkl kloric oric and magical traditi tradition. on. In many ways, ways, your yo ur entire Faery Faery Heali Hea ling ng work work involve invo lvess water; water; as our bodies bodi es are mainly mainl y water water,, and the the subtle subt le forces orce s of Faery Heal He aling ing work work through the body But for that that water, water, be it ithin or Without, nothing woul w ouldd work As a helpful helpful meditation, meditation , conside co nsiderr how how wate waterr is present in all al l Seve Seve Aptitudes, and how it relates to each Aptitude. ou wil be surprise surprisedd at the wealth of connections connec tions and an d insig i nsights hts that arises arise s when you you do this this ! olklo ol klocc Wate ate eal ealng ng
The most common techniques technique s involve invo lve using us ing a bowl of wa wate ter, r, oen with associated assoc iated prayers, prayers, or muttered muttered or whispered charms Water is is also used in association assoc iation with with stones, stones, blessed ble ssed obj obj ects, and washing washing rituals rituals In work with plant alli al lies es (the (the Aptitude Aptitude of working with Plants) water is potentized by contact wit the plant or ower This is
D A 77 what is widely nown today as essence therapy, a healing at that originated with the Faery tradition. Flower essences did not, as is popularly popul arly assumed and and comonly reported, orig inate with Dr Dr Bach B ach in Britain, Bri tain, though thou gh he fom fomul ulted the method according to homeo pathic pathic principles princi ples and his own insi ghts ghts Indeed, potentized essences have een used in the Faery tradition for many centuries; and traditio traditional nal as a s such suc h washng washng stones, ston es, drining or bathng bathng in mong dew, or taing drops of rain from owers, are widely reported by commentators, follorists, antiquarians, and so forth TH E LEM EN OF OF WA WAER
Faery Faery Healing He aling is not based on an Elemental system (as we might supercially supercia lly suppose) but upon the interaction interaction ofthee ofthee components; components; Elements, Entities, and an d the Aptitudes. Aptitudes. To T o give a signican signi cantt example, example, healing heal ing with wit h wae waerr is i s not in i n any way way dependant on woring with Water Elementas, or those Faery beings that live in the streams rivers, laes, and seas sea s I ndeed many of the healing allies all ies are are those more typical typica l ery e ry in i n nature, nature, or eahy, eahy, but they wor wor with us though though water, water, providi provi ding ng we have an Aptitude for it it The Element of o f Water permeate permeatess all a ll existence exi stence in our o ur world, and and in in many other worlds It is this permeation and omnipresence that enables the healing wor for water is a sensitive medium through which energies energi es or resonan reso nance cess can be transf transfer ered. ed. The transfer transference ence through water water is astoundin astound ing, g, for it can reach for for many many mile mi less almost almo st insta in stanta ntaneous neously ly This Thi s is i s one of the "secrets of o f the Faery Healing Heal ing arts, and is close cl osely ly related o o the resonance princi principle ple described de scribed in homeopath homeo pathy. y. The main mai n di di erence erenc e being be ing that the the Faery tradition tradi tion wors consciously wi with th spiritual spiritual Allie All ies.s. COI NG AK AK E To WAER WAER
en we wor wor with with stone stones,s, the specic and individual indivi dual healing healin g stones nd us Thi s is not so with water, water, for for we are are already within wi thin the vast
78 W L L ocean of o f l iving ivi ng Wate Waterr both n our bodies bodi es and in the the land land and air air and sea wtin wtin which we e e st without whi which ch we we would woul d cease to be. be . Once On ce you have gone gon e to the Crossroads and discovered that that you yo u have an Aptitude for working worki ng with Wa Water you y ou have to t o come co me awae to Water Water Only aer this has happened can you you practice the healing heal ing arts arts and oher ohe r aspect asp ectss of Faery tradi traditio tionn that that go with wi th Water Water n some circumstances circu mstances rare rare today ou ay form an inner connect co nnection ion with a speci spec icc body of water water such such as a wel welll spring spri ng river or lake lake Usually Usua lly such connections connections require l ving in one place and may ultimately ultimately prove unsuitable for the mode human As we are in a tie of majo majorr tran transiti sition on t is i s dic di cult ult to j udge this and a nd you must make our decisions decisi ons and l ive accordingly accordingly One method of coming ito a more conscous relationship with Water is Wate and Beath his is a sacro-magical art found in many forms forms throughout human culture culture n a cosmic sense our breath breath upon water mirrors the process of creation. There are three levels to this th is action of o f breathing breathing upon upon water: 1 he universal in which the the Brea Breathe the of Lif Li fe utters utters itself out ofthe ofthe Void oi d and and the creaton of the cosmos co smos begins be gins 2 The panetary in which the great oceans of our world receive subtle forces from the oon sun and stars; 3. he human in which we breathe breathe upon wate waterr When e do so, ou alles n aey Healng beathe th s and oen beathe though us
Usually Usuall y the the water water is a smal body body in i n a vesse vess e but in some some circum c ircum sances it can be a river riv er or the the ocean oce an itsel its elff deall de allyy all al l three three of the above should shoul d ow o w through through you wh when en you breathe breathe but b ut i f you can ca n establ establish ish the communion of stage stage (3), that that will be sucient in the early stages of your work Why is this so sple s ple?? Because Be cause moon sun and stars stars already breathe breathe through through us us (see he Macle ee and we are already within the universal Breath of o f Lif Li fe
5 Offe g
Oeri Oerings ngs play pl ay an importa imp ortant nt role rol e in fol foll loric oric magic mag ic,, and are are part part of the practical practical tradition tradition ofthe of the relationship re lationship between human human and Faery races f you are are to build an ongoing ongoin g relationship with Alli Al lies es in your practice practice of Faery Faery Healing, or of Faery Faery magic in general, general, you should pay close attention to the practice of maing oerings t is an intensely eective magical form, but is oen misrepresented and misunderstood This chapter aims to clari the idea of offerings and to establ establish ish some guideline guid eliness for for good practice practice n the modern revival of paganism and witchcr witchcraaft, the practice practice of oerings oerings has been substant substantiall iallyy reinst rein state atedd in i n ceremonies, ceremonie s, homes, and at ritual sites, including those ancient sites associated with ancestors, deities, and Faery tradition Before we explore the philosophy and metaphysics behind the idea of oerings, let us consider some ground rules Even in these ground rules, we will nd, inevita inevi tably, bly, some o f the the spiritual principles principles t is i s clear cl ear from from witnessing witnessi ng oerings oerings in both Europe and the United States, and from from visitin vis itingg both ancient sacred sites si tes and mode ritual sites or shrines, that many mode people, peopl e, no matter how dedicated or well intentioned, do not seem to now or even care about about some of the basic rules rule s and practice practicess conceing conce ing o o erings ering s Many priva pri vate te shrines or temples are, urprisingly, polluted by rotting oerngs Many sacred sites in Britain and elan ae lthy with otten decaying decayi ng oerin oerings, gs, trash, candle wax, discarded d iscarded clothing c lothing and othe items le, presumably pre sumably and sometimes sometim es certainly certainly (as witnessed), by
80 T W L selfstyled pagans who do not clean up aer theselves This is sacrilege sacrile ge a n off offense against the deitie dei ties, s, the ancestors, and the the Faery contacts contacts Sadly, Sad ly, it is yet another another anifestati anifestation on of the huan indierence to the sacred living land and sea, and truly one of the worst anife anife stati stations ons,, right at the the heart of the practices practice s that that should sho uld be dedicated ded icated to transfor transforing ing and redeein redee ingg huan indi in dierence erence and selshness How can we epect to heal, to transfor either the living li ving world or ourselv ourselves es when we o o not live li ve according to soe of the the basic b asic ules ule s of o f spiritual spiritual lf l fe ? T BAS LES
The basic rules of offerings are siple and well established in tait taitional ional practice practice He Here re is a conteporary conteporary checklist, checkl ist, broadly based on recorded eve ev ence nce of o f traditi tradition on and ritual going go ing back to the the an cient world and of fo lkloric lklo ric practices worldwide The spiritual laws of oerin oerings gs are no only ensined in histor hi storyy and ancestral practi practice, ce, but are the the la l aws of courtes courtesy, y, coon co on sense, se nse, and basic hygiene 1 . Oeings ust be ade in a lean, espeul anne A sall off offering wit w ithh pure intent i ntent i s oe o e powerf power ful than a pile pi le of off offerings eri ngs idly cast down wth a wish Offerings should be placed on clean stones or o r surfaces surfaces,, for eaple, eapl e, and not thrown thrown around carelessly carele ssly They are gifts for the deities, the ancestors, or the Faeries Would yu want your gif gi fts of o f food and a nd drink to be thrown in a heap in in a dirty spot and then left o rot? The odern pagan should copare revival western pagan practices practice s with those of, of, say, the Hindu Hin du teples teple s of India, where al oerings are clean, harmoniously placed and ar aranged, and never never le l e to decay on o n the the alta al tarr or in the teple tepl e This coparison is helpf hel pful ul because of the unbroken tradi tradition tion of oerings oerings in Hndu culture tat goes back thousands of years And, it need hardly hardly be said, Hinduis H induis is a pagan pagan reli religio gionn ! 2 Oerings of food, drink, or anyhing that decays should only be left overnight The net day they sould be cleaned up and buried Te Faery tradition, following on the practices of the ancient world, asserts tha he essene of the oering is absorbed
O 81 by the Faery allies, but not the gross substance This is a very signi sig nicant cant and and valuabl valuablee teaching found found in tra tradit ditional ional practices practice s and described as early early as 1 692 by the Rev Robert Robert Kir, in The Secet Coonealth of Elves auns and aiies
hat hat remains after after 24 hours must mus t be bured bur ed to continue co ntinue to decay dec ay naturall naturally y it cannot be consumed, consume d, for for it has has no essence esse nce t i s woth woth considering that that,, in the ancient ancien t world, world, anyone anyone taing taing oerings oerings for themse themselves lves was accursed; and the esoteric es oteric impl i mplication ication i s that they consumed con sumed the dead substance of o f the of o ffering, erin g, thereby the reby cursing themseles This tradition ecludes, of course, those off offerings that were were shared in a communal c ommunal meal, meal , as in many rituals B ut what what w e eat a t that that meal i s clean, c lean, fresh, and ital ital e do d o not leave it to rot on our shared table or altar altar Nor should shou ld an oeri oering ng merely be le in i n a l ocation ocati on away from from the original ori ginal altar or off offering site, there to decay For once it has crossed crosse d the teshold teshold between between lif l ifee and death, death, it i t is i s no longer lo nger an an active gi gi or oering, oering, and now belongs belo ngs to those tho se forces forces of breadown breadown and decay that wor to regenerate the eath Sometimes we hear or read that the biological decay of offerings at a sacred site is part of the off offering proces proc esss There is nothing in i n traditi tradition on or in the tenets of o f the ancient world as handed down to us in l iteratur iteraturee that that implies impli es this thi s but there is eerything about properly sanctied, puried, and energized oerings, and how a sacred place is ept strictly clean and harmoniously attuned As s your altar, so is your heat and soul And And because the the sine, the crcle, crc le, the the altar altar,, is a meeting meetin g place pl ace for many many humans, humans, Faery Faery beings, bein gs, spirits, allie al lies, s, gods and goddesse goddesses, s, your hea heatt and soul is on ful fulll display d isplay according to how you eep that sacred sacre d plac p lacee and what you of o ffer there there Eceptions Ecepti ons to thi thiss rule might be if the the inten i ntentio tionn is to intentionally intentional ly invoe forces of decay and disease, but this should not be undet undetae aenn l ightly, ightly, and certainly certainly it should sho uld never neve r be underta undertaen en in in a place pl ace dedicated ded icated to forces forces of creation and balance A healing heali ng sine should not be lle lledd with stale grease, grease, decaying underwea underwear, r, ranci rancidd perfumed perfumed oil o il , fod o d wrappers, wrappers, prayer prayer notes note s under lumps lu mps of o f rotten rotten cheese, melted chocolate, and y coered stining fruit (as I saw recently in the ancestral ancestral sine of o f a sacred goddess well wel l in Cowall) Cowall)
8 2 T W O L . BioBi o-degrada degradabb le oering oerings, s, of any any sort, must must not not be le le to to rot on your outdoor ata atar, r, n a sacred pace, p ace, or anywh anywhere ere else el se Would oul d you ie this to happen in your house? o? Then do not epect the deities, ancestors, ancestors, or Faery Faery a a ies i es to le l e it. Whie have seen many many rotten oerings outdoors, even in peopes garden shrines, have never seen any on atars in houses (Though, we have a seen cuttered, untidy, confused, and even dusty atars, have we not?) Yet, no one who eaves of o fferings eri ngs outsid ou tsidee to decay dec ay,, but cleans cl eans them o their indoor i ndoor atar, atar, seems see ms to sense sense the parado in this . Bio-egraabi Bi o-egraabi ity ity ha threho threho and a it proper pace pace within the earth or within he compost c ompost heap, not upon the atar atar or around the ancestral sacred site. This is a deepy spritual law, which is eactly why why it i t etends to the realm of hygiene hygien e in i n daily lif li fe . Each order of ife, from the whale to the anaerobic bacterium, has its proper function function and place. plac e. 4 Some oerings, such as drin poured upon the ground or into owing water, are mmediately absorbed. When you mae these, ensure that that they they are not substances that that will wil l cause cau se imbaance imb aance,, such as heavily sugared drins or perfumes perfumes.. Heavy sugars or salts can do a surprisi surprising ng amount amount of damage, damage, even in smal quantities. quantities. Do you want wa nt your you r oering oering to pois po ison on and i ll? ll ? Consi Co nsider der how the myriad l ife ife forms, of the animal, insect, and microsco mi croscopic pic worlds, world s, wil wi l l reac reactt to your oering, and how it should benet the according to your good will, love, and compassion. compassion. 5 Other offerings, of more solid items, such as metals, stones, artif artifacts, acts, should be su n deep in water water or buried. buried . They shoul sh ouldd not le to lie around to be misused misuse d or to clutter up a sacred site. Why do you thin archaeologists and treasure hunters spend so much time diggin dig ging? g? Not merely because people buried treasure to hide it, but because our ancestors offerings were inentionally buried to enter the the nderWorld, nderWorld, or were were cast reverently reverently into deep pool po olss and sacred sacred springs spring s passing beyond beyond the reach of humans. 6 Alays clean up thoroughly aer oerngs and rtuals f you arrive arrive in i n a place and an d nd that that others have poll uted it, be ready and and wiling to clean up before you mae oerings. Many sites have multiple multi ple layers of off offerings, erin gs, prayer prayer letters, toens, toen s, and candle wa wa
RNG 8 3
piled pi led upon one anothe anotherr and and le l e stining and and fou foull D o mode-day mode-day pagans, wiccans, and Faery practitioners really thin that this is acceptable, acceptable, either to one another another or t o the the sacred sacred powers and diine ones one s that that they see to contact? c ontact? 7 Be thoughtful with your offerings In some ways, they truly represent hat you ae a e to the spiritual worlds So, consider well what what you oer, oer, how ho w you oer oer it, and what what you yo u do with the oeri oerings ngs aer they hae been accepted accepted USE OF C LOERS AN B RANH ES
It has become customary, customary, possibly possi bly from Christian Chris tian Church tradition traditions, s, to use cut owers, o wers, bunches of o f owers, or cut owering branches branches as oerings his is highly oensie and insulting the ower is not only the sexual organ of the plant, but is also its higher hig her organ of spiritual spiritual communication communication So, along come some humans who cut a bunch of owers and oer them on an altar or, worse still, at an ancient sacred site he dying organs of the plant that has been attac attaced ed and mutilated are then then le l e to rot Een if i f the ower owerss are in wate wa ter, r, they are are still stil l dying, and are are stil sti l l the result o f mutilation of the l iing plant Anyone with a fraction of spiritual sensitiity will realie how absurd, thoughtle thoughtless, ss, and utt utterly erly human-centric this practice is It is such an accepted facet facet of daily dail y lif li fe, in a non-magical contex co ntext,t, that no one ee eenn thins abou abou it If you want want a good goo d liing li ing rela rel ationship tion ship with the spiritual spiritual forces, especially especial ly with the Faery Faery allies, alli es, creat creatur ures, es, and and plan pl ants, ts, now n ow is i s indeed i ndeed the time tim e to thin thin and change if you hae hae been using usi ng cut owers As a side note on cut cut owers, o wers, I remember a spirituali st medium med ium sayng, years ago, that her "spirit guides fe d o o the the e n e gy gy released rele ased by cut owers, and that that this was why why owers owers were were alway alway s welcome i n a sance or on an altar altar in a spiritualis church church I later discoered di scoered that this is widely taugh taugh and beli be lieed eed in spiritualist spiritual ist or channe channelin lingg circl ci rcles, es, and is i s regarded regarded as normal practice practice by many many This statement about spiritual entities feeding on the enegies of dying
84 T L os raises many questions, but in the Faery contet it is
clearly inappropriae Traditionally, Faeries are said to draw vital sustenance from the livin l ivingg j oyous plants p lants and owers, ower s, bu not from from the mutilated mutilated and dyig ! In he ballad of Tam Lin, Janet pulls roses to force Tam Lin o appear, and he epressly forbids her to "pull hose owers or to "brea hose hose wa wands nds. . Later in the same sory, sory, she threatens threatens to pull pul l anoer plan or "e scaing ree (o scahe means to wound), which would abor her child chi ld.. ut we discover disc over hat her motives are are not truly coercive coerciv e bu bu born of desperaion. desperaio n. There is an impl icaion icaio n that that this is the only onl y way way to bring her lover o the th e thresho threshold ld of the human human world. world . hen we eplre eplre the yster y steryy of he Doubl Do ublee Rose, Ro se, (Chapter 7) we will discover how his motif relates to seuality, feril er il ity, and and the the redempt red emptio ionn riual riu al by which Tam Tam L i n is drawn bac to the human world. This eample of potentially coercive magic from a determined lover reveals the taboos or restrictions of the traditio traditionn in i n a number of wa ways ys.. Let us move on now o some of the magical and spi riual principles princip les in the idea of oerings. oerings. HE HEORY, PRNC LES, AND PRACTCES PRACTCES OF FFER NGS
The basic heory behind offerings is simple we give a gif o someone else. That someone can be a friend, a superior, a god or goddess, h e spirit of a place, a Faery Faery aly, al y, or a spiriual companion creatur creaturee . It can be a stone or a mountain, mountain, a ower or a ree, a wel welll or a pool po ol,, or a river or an ocean. It can be anything, anything, in other wor words, ds, that that is not obviously obvio usly ourselves. Oerings Oerings are given to the Oth be it a over, o ver, a deit dei ty, or the dancing stars st ars in the night sy. From that simple denition, many patterns, pracices, and disputes ave arisen. To the ortodo religions, oerings within folloric tradition are, at best, superstition or evil ritual practic practices es,, at worst To To te te anth anthopo opolo logist, gist, psychol psy chologi ogis, s, or o r academic researcher, researcher, oering oeringss are the pracices pracic es of the ignorant, of hose who have not been enlightened enli ghtened by material materialist ist science sc ience and the onrush of
EINGS
85
modeism In some cases, such a s revival revival pagans pagans and wiccans, wiccans, they are utterly utterly mode mode people peopl e who have have , for for various reasons, reason s, chosen c hosen to indulge in ritualistic superstitious or atavistic practices, or so a psycholo psycho logi gist st might presume But the concept of oerin oerings, gs, of gif gi fts to the Othe is deeply rooted in the human consciousness, conscio usness, and it can be carried out with with grace, grace, love, lov e, and unconditional commu c ommunion nion,, if we so choose F or many many of those those who wh o give gi ve oerings, oerings, the t he idea i s one o ne of a trade trade I will give X in retu for my wish of Y In some primal traditions, world-wi worl d-wide de o o erings are coerc co erced ed and are made mad e out of o f fear ear Nor are are the Christ C hristian ian churches eempt e empt from from a long lo ng hi story of coerci co ercion on for for prot, so we we need not not thin that that coercive coerc ive oerin oerings gs are are eclus ec lusivel ivelyy "primitive or "ignorant "ignorant There are two inds of magic coercive and co-operative umans can be coerced by their beliefs and by one another, and they can also engage in coercive co ercive magic magi c to gain tempor temporary ary benet In our contet of the Faery Faery tradition, we use coopera c ooperative tive magic magi c Our Ou r not-sodist not-sodi stan antt ancestors ancestors also used us ed cooperative cooperative magic, magic , and it is this strea stream m of o f cooperative cooperative magic that that we should shoul d tap tap into Let Le t it be nown tha thatt I am not saying that ancestors ancestors never neve r used coercive coerciv e magic to thin so wou ld be nave nave and roman romantitic c But if i f we are to have have a creative ongoing revival of magical paganism, that builds for the future and and sees see s to heal the wounded world, world , we should epl e plore ore the coopera co operative tive magic of our revered forebears, forebears, drawing drawing on o n the best, and then seeing to mae it better better and better better suited to our times Let Le t us eplore this i dea de a fur furth ther er,, b y considering con sidering the metaph metaphysica ysicall principles principl es behind beh ind oerings oerings THE PINIES OF FFEING
1 . Oerings Oerings are a way way of sharing sharing and of maing relationshps relationshps en humans oered sweet baed caes and honey wine to the Faery beings on the land, they were not trying to bribe them Consider this this what is a cae? Is it j ust some highly sugared, sugared, brigh b rightly tly colored, c olored, semi-poiso semi-p oisonous, nous, nutrition-f nutrition-free ree item that you buy in a store? store? It might
86 W L b suc today, but not so long ago it was mad at om And still sould b, b , if you yo u ar ar srious about about t spiritual princi pls of your off offrings rin gs And wat wat is win? wi n? Anotr Ano tr stor-bougt stor-bou gt itm, lacd wit cmicals, coloring, sults, and tracs tracs of psticid? Our caks and and wins win s for for ori orings ngs sould sou ld b b t fr fruits ui ts of at las som of our labo la bor,r, mad wit our ands, and intndd for t ritual spirit allis, gods and goddsss, will sns tis and rspond rspond to your lov and your labor. Caks ar t manifst rsults of t labor undrtakn and t grains tat grw troug t yar s ar transformd into somting uniqu to umans by t uniquly uman baking proc procss ss win is frmnt rmntdd by uman uman skill ski llss and coms com s from from t fruits, ruits , t rbs, rbs , or o r t ony of t bs. b s. us us w ar giving giv ing back t gis of land tansfoed thogh han inteaction and oring a sar of tis out of rspct for tos spirit bings ta lpd l pd us u s grow t plants tat mad t t foundati foundational onal matrials matrial s for for t caks and and win win Wn W n w mak mak suc su c of o ffrings, ri ngs, w ar also als o saying say ing tat w ar ar in a community wit wit tos bings bin gs of t spiritual world world and ar ar willing will ing to sar wit tm tm y y tak, according accordin g to traditi tradition, on, t t pit and ssnc of t orings, and lav t gross substanc, wic bcoms inrt In modrn trms, w migt say tat ty tak t vital nrgy but no t outr sll most umbl ommad oring oring as as mor powr po wr in it i t tan tan a gaudy itm i tm from from a stor. stor . 2 . Oring Orings, s, trf trfor, contain somting uniquly uman, wic wic is givn as a gi. y ar not bribs, but ways ways of intrac intracting ting and saring sarin g raditional raditi onal ly, it is said tat wn off offrings ri ngs ar mainaind ovr a priod of tim, a good rlationsip builds up btwn t umans and t spirits. So offrings ar also about ong-trm patts, patts, and no mrly about dspratio dsprationn or propitiation in tim of nd 3 Som So m oring orings, s, owvr, owvr, ar ar mad appropriatly appropriatly wi will asking for lp. is is nsrind in tradition, and is summd up in t prs tat is quotd quotd in i n svra svra pacs p acs in tis book: book : hee ae things that that hey hey can ca n do that We cann ca nnoot, and thee the e ae things thin gs that We can do that hey cannot
O 87 Off Offrings asking for p, p, protction, protctio n, b ssing ss ing,, ar not mad out o f far ar y ar pat oft co-oprativ co -oprativ magic outi o utind nd abov, and iday, ida y, soud sou d b pat pat of a cyc cyc of o f off offrings as dscribd in ( 1 ) grttaby umans on ony rsot to offrings wn ty want somting, or to avr avrtt an impnding disast dis astrr j ust ik i k praying praying in in ot otodox rigion rig ion If you mak mak orings, orings, kp k p tm going go ing frqunty, qunty, in a cyc cy c of at last a yar in t sam pac, and discovr and obsrv t rsponss rspons s You You may may b surprisd ! 4 Orings ar aso givn as gis of tans and out of rspct s aspct is i s importan i mportant,t, for for suc su c orings orings ar ar not no t givn wit wit tougt tougt of rturn, but ar givn unconditionaly as acknowdgmnt of t xistnc of t Fary bings, t iving craturs, and t mystrious spiritual powrs W giv our frinds and ovd ons gis gi s,, bcaus bc aus w w apprcia apprci at tm and want tm t m to to b appy Wat coud cou d b bttr tan tan tat? An Encounte ncou nte t thh Ant An ts
o cos co s tis str strnn captr on on O O rings, ring s, I woud ik to tll a sort, sort, amusing ta ta as an oring oring to t radr; somting wondr from my own xprinc xprinc It invov i nvovs s of o ffrings and an d ow o w ty somtims somti ms work in practic practic A fw fw yars ago, ag o, I rad a wondrf wondrfu boo b ookk by David Davi d Abrams Abrams,, calld call d t autor autor dscribs dscr ibs ow he Spell the Sensuous In on part, t saw o oring ringss of o f ric bing b ing mad in i n t Far East, and ow t t ants carrid tm off daiy, but did not com into t opn sidd dw dwings ings oft of t popl popl H concludd c oncludd tat tat a good go od rationsip ad ad bn b n buit bui t btwn t umans and t ants tat bntd bot racs by tis simp simp practic of off offrings rings ants ad food food daiy, and t umans coud prpar tir own food in ouss wit no walls, witout bing anoyd by industrious i ndustrious ants ants coming c oming in to t o forag forag and carry carry o watvr ty coul co uldd from from t food ara is arrangmnt was wat wat a busins bus insss prson woud call a winwin situation, s ituation, and a du to t ancint anci nt wisdom of making o o rings and couning wit otr ordrs ordrs of l i f story dmonstratd dmonstratd vry vry w wll , not only t
8 8 W L L common sns applic appl ication ation of orings orings ovr a long lon g priod of tim to stablis stabl is pattrns pattrns of mut mutual ual tolranc t olranc and l if if togtr, but also al so ad many many spiritual and magical i mplications. morning aftr rading tis inspiring ancdot, as if by magical coinci co incidnc, dnc, I found found many man y ants ants on t countr-top countr-top in i n my itcn itc n . y wr t t tiny tin y ants ants tat tat sm to gt into anyting and vryting, and a stady parad was coming in toug a minut ol ovr t t sink. si nk. I knw, knw, from from xprinc, tat blocki bl ocking ng t ol would mak no diffrnc, as ty would just rappar troug anotr undiscovrd undisc ovrd accss accss point. poin t. I ad no intntion of laying down poi po i son, so I ad to tink of anotr way, as I did not want want to av o b claning and killing ac day until t parad stoppd. So, tinking of w wat at David Abrams ad witnss witnssd, d, I st s t out to nd t ants nst. racking back to t gardn, I found tat ty wr coming com ing from a substan sub stantia tiall ntranc in t art, and tat tr was obviously a larg nst down tr. So, I dcidd to mak tm an oring rigt tr wr ty could nd it ac day, and to ask tm to stay out of t kitcn. kitc n. of o ffring was mad by pouring som ony o ny j ust outsid outsid t ntranc ntranc to t nst wit a frindly frindly rqust tat ty tak tis ony and stay out of my ous; witin a fw minuts, many ants wr carryi carrying ng it away away into t t ndrWorl ndrWorldd . Good, I tougt, and w can do tis vryday! I l snsing tat my good will ad bn wll rcivd. nxt morning, I aros arly, and found my countrtop compltly compl tly fr fr of ants ants.. ot on was to b sn . It ad workd workd!! As As t sun ros igr, I rmmbrd tat it was tim to mak t offring, and opnd t cupboard to tak out t ony jar, go outsid, and pour. o my astonismnt I found tat t jar was covrd in many layrs of busy ants, lik l ik a black ball bal l , all trying tryi ng to to gt insid insid ! I was dismayd, di smayd, and tn I laugd. laug d. y ad com rigt to t sourc, to t pl ac wr wr t oring oring was kpt, unrringly. unrringl y. Ar all, all , I ad a d off offrd tm ony, o ny, and from from tat momnt of off offring, it was tir tir ony and was no longr min. For a brif instant I vn wondrd wondrd if ty ty wr wr trying to sav m t t troub troubl l of going outsid, outsid , but b ut tat tat would b a uman uman ratio rational nalization, ization, and an d I
O
89
dismissd dism issd t tougt tougt So I took t ntir jar, ants and a, outsid nar to t nst, sook t ants o, o, and opnd opn d it, aving avi ng it i t opn for for tm Ovr a sort priod of tm ty mptid a t ony and ty did not com int i ntoo t kitcn agan i s dli d ligtl gtl and appy appy squnc of o f vnts rmindd m m of many many folk ol k tals aout umans and ants ants From t tim of our our communi com munion on and tir tir accpta ac cptanc nc of my off offring (all of it), it) , I could av a v calld cal ld upon p p from from tos t os ants Praps I av ts:
1 S, S , for xampl, xampl , t famous famous oard o ard of off offrings ri ngs fou found nd at Llyn Ll yn Crrig Bac Bac Lak on Anglsy, Anglsy, w wic ic arca arcaolo ologists gists ti t i wr wr Druid Dru id orng orngs, s, sun dp in t watr watr
6. he Frm ad V f Faery Heal g
In ti tiss captr, captr, tr tr is a sris sri s of forms and mpowrd mpo wrd visio vis ions ns to assist you in your skills, to opn out Innr Contact, to strngtn your rfol rfoldd All Al l ianc, ianc , and to to bring you yo u dpr into t ystry of t Doubl os Som of ts forms ar found on t CD of visionary workings tat coms wit t book, wil otrs ar rfrrd to in various captrs according to tir contt and practic practic in Fary Fary Haling Hal ing and Eart Eart Haling Hali ng W bgi b ginn wr wr vryting vryting bgin b ginss and nds in i n Fary magic, and in al al l magic at t Crossroads Crossroads iE COSSOS OM
Not: Not : tis ti s form form opns op ns t CD, C D, and is ssntial s sntial for for your ongoing ongoin g practic practic of o f Fary Fary Haling and an d Fary Fary magic Work wit it on, on , until you y ou can do it from from mmory witout t rcordig rcor dig or t txt is is t basic pattrn for t Crossroads form In practic it will on cang accordig to your location Crossroads can b on t plain pl ains, s, in t mountains moun tains,, by t t sasor, saso r, in t dsrt, or in t middl middl of t big big city c ity;; anyw anywr r t Sv Sv Dirction Di rctionss and t t Four Hiddn H iddn Ways com c om togtr
F V F F H 9 1 Cmin g nt the Directins
Bgin by bing still, stiling your sns of tim and spac, and casing casi ng all al l movmnt but for for brat, in and out B awar, awar, rst and last, o f t Sky Abov and t t Land L and Blow; Blo w; and of t Dirctions o f t Land, wic wi c ar ar East, Ea st, Sout, Nort, Nort, and Wst So you av a Dirction bind you, and a Dirction bfor bfor you, and a nd to your rigt rig t and to your f ft Dirction Dircti on bind bi nd you ows troug you, and movs you forward Dirction bfor bfor you ows o ws to you and an d crats crats according to you r movmnt os on your y our rigt and and strngt strngtn n and upo upodd you Now you av a sns of pac, of t cntr, of your tru om wic i s nitr r nor tr, but at t t art of t Four F our Dirctions The Crssrads
Find Fi nd yourslf at t t Crossroads, wr wr t Four Fou r Hiddn Ways com togtr Four Hiddn Ways of t World, tat mak long journys sort, and sort ways avy wit unimagind tim Hiddn Ways tat pass troug all placs, all tims, al vnts, scrt and and concad, yt opn and visi vi sib b to to all wo av ys to to s and arts to f Crossroads is an opn plac, wit four plain simpl track ways mting in i n t cntr y com, a four, to t cntra ston, ston , wic is a sall uprigt up rigt ston carvd carvd wit spiral pattr pattrns ns Hi Hiddn ddn Wa Way of t East Ea st lads to t ndl ss grassy grassy pains pa ins rippling in t wind Hiddn Way of t Sout ads to t Wit Hil crownd wit radiant trs in t plac of Ligt Hiddn Way of t Nort ads to t dark ancint forsts and t Sacrd ountain Hiddn Way of t Wst ads to t murmurng murmurng ralm of t ocan oca n Stand at t t cntr cntr of o f t Four Hiddn Wa Ways, wr wr a a Dirctions D irctions co togtr as On, at t sacrd markr markr ston Sns, Sns , s, and f, t Hiddn Ways of East, Sout, Nort, and Wst Lt your mind pass aong tm in all dirctions, to t vry nds of t
92 E W O L uman uman world, and t bginni bgi nnings ngs of t ral ral world wo rld tat tat lis li s byond. by ond. Hr is wr all journys bgin, all journys nd. Hr, at t Crossroads. Know tis t Crossroads is also a mting plac, wr many bing bi ngss from from di di rnt ordrs o f l i f com togtr in qual q uality ity and grac It is our intntion to mt wit tos Allis, Cousins, Co-W Co -Walkrs alkrs nd Spirtual Sp irtual Craturs, tat tat r r apt and will wil l ing to work wit us in t task of rdming t Surfac Surfac World World,, to bring it clo c losr sr and in armony wit t t Primal World. orl d. B awar tat ty draw clos, coming from t East, Sout, ort and Wst. Som also ris up from t living land Bnat, at t cntr of t Crossroads. y draw clos, to mt us wr t Four Hiddn Ways com togtr, at t cntr of all Dirctions. (usic) B awar tat you ar at t Crossroads, in t prsnc of your Alls, Cousns, Co-Walkrs and Companion Spiritual Craturs. You may rtu rturn rn r r always, in your drams, visio vi sions, ns, mditations, and waking waking consciousnss. consciousn ss. y y draw draw clos clos to you, mbrac mbrac you, and commun commun wit you. Join wt tm now in silnc. (Silnt (S ilnt communion) communion) B awar tat, out of t Host tat as gatrd, cri bings com to you, apt and tting to work wt wt you. You do not coos tm, ty com to you. Ss, s, ad fl ts bigs, b igs, ad form form clarly i i your mid tat tat your itnton itnton is to work wit tm in t art ad discipl in of Far Faryy Haling. Hali ng. Lt all your y our tougts tougts rst upon tis o task, and and vow to udrtak it i t to t utmost of your abi a bill ity. ow t Host bgins to dpar, dpar, ad oly oly your Clos Clo s Companions Companion s rmain Dclar Dc lar to ac of tm tat you wit rmmbr, raliz, and rturn rturn y y will wi ll ac afrm afrm tir bond wit yo u in tir own mar
F V V F H H 9 3 ow opn your ys, so tat tat you ar at t Crossr Cr ossroads, oads, but bu t also awar of t outr world, wrvr you may b st upon t awarnss tat t Crossroads and your plac in t outr world ar on and t sam, intrtwind intrtwind and inspa ins parabl rabl ow o w b aw awar ar again of t Sky Abov, t Land Bl B low ow,, and t F our D irctions irctions of t ou o utr world B awar awar of wa wa is in tos Dirction Di rctions, s, b it i t city, city, ocans, ocan s, opn land; l and; watvr watvr i s tr, tr , form form it in your mind, s it, sns s ns it, and a nd fl fl it all about abou t you As you y ou rtu o t out o utrr world, worl d, or or your tanks tanks and rspcts to tos Clos C los Companios Companio s tat av formd formd rlationsips rlationsi ps wit you Ackowldg Ackowldg tm to ac o ft Four Dirctions, D irctions, and a nd to to t Land Blow Gradually ir prsnc fads, ad your prsnc in t uman uman world incr i ncras ass s ow tat you may com and go frly, by way of t Cross roads, wn you will Four Hiddn Wa Ways ar ar opn to you, you , and t ystris oft of t Dirctions wi ll b rvald to you you as you tra travl vl t Hiddn H iddn Wa Ways B u for for now, rtu to your uan outr o utr li f You av a Di Dirc rc tion bind b ind you, and a nd Dirction Di rction bfor bfor you, and Dirctions to your rigt and l And so you know your plac, your way, and your potntial Wth us s the Gace of the Shnng Ones n the Mystey of Eath Lght Peace to all Sgns and Shados Radant Lght to all Ways of Dakness, and the Lvng One of Lght Secet Unknon, Foeve
THE WELL F OSES
Our nt form, form, also a lso on o n t CD, is he We ll of of R ose os e s Wll of oss is i s found found in t initiat initi atory ory ballad ball ad of a L n (App (Appn ndi di 1 ) and is discussd di scussd in many placs pl acs in tis book, spca lly in Captr Captr 7, ti s form form or mpowrd mpowrd vision, visi on, he Mystey of ofthe th e Do D o u ble bl e R ose os e In tis w work work wit t t Wll, l l, t oss, oss , and t r r Hads motif moti f of t r Hads i s found found in i n bot Fary Fary tradition tradition and an d in t t Grail traditions traditions In all al l ampls, ampls, t Hads Ha ds mbody mbody and an d mdiat mdiat spiritual
94 W O L forcs of consciousnss and transformation from t Fary ram and ndrWord mtod is, as aways, to us t motifs from traditiona sourcs, and dscovr tir innr powr In tis mann mannr,r, ty bcom b com bot bo t sourcs sourc s of tacing tacin g and dirct practca ways wa ys of o f xprincing t t nrgis nrgis tat tat y mbody mbod y troug imag, association, asso ciation, and ancstra ancstra wisdom wisdom As wit ac of t mpowrd mpowrd visions vis ions on t CD, C D, work work wit tis unt it is car in your mmory, and you can do it anywr, anytim, anytim, w wt t or witout t CD CD he ell f ses
B aw awar ar of o f t Sky Abov t Land Land Bow B ow,, and an d t Four Dirc Di rc tions of t Land B sti, sti , b rady rady B awar now of t Grat Forst tat waks wak s about t Wor Wordd : it is a about you, bf b for or you, bin b indd you, to your rigt, to your ft ft Grat Forst Fors t tat tat covrd co vrd t Land bf b for umans cam ; and tat wi covr t Land aga wn umans ar gon Wrvr tr tr is on spintr sp intr of wood, t Grat Grat Forst is wt you vn aid t concrt, st , and pastic p astic of o f t city F t Grat Forst surround you, and acknowdg ts prsnc Bui Bu idd strongy bf b for or you t prsc prsc of t W W of Ross: Ros s: s it, f f t, ss it it It s ow w of drya dryadd stons, surround by wid rd and wit briar bri ar ros buss bus s w w s found found n n a natura opn spac t art art of t Grat Forst Forst Our acstors acstors ad a d ac ston oft oft wad w ad ong ago, surround ing a pur sprng tat rs r sss from from t radi radiant ant ndrWor ndrWord, d, t ram Bow rst rst sds s ds of t rd and wit wit wid wi d brar br ar ross ros s wr wr brougt r by t Fary as to mark t compact and aianc btwn uma and and Fary racs, racs, to mark mark t t rdmng rdmn g powrs of ov and compan It i s said sa id tat tat if you av av don don on good d d n your y our f, f, vn if if you may may not n ot rmmbr it, tn t tory tory buss bu ss wi w i part for for you and you may approac approac t t sacrd sacrd w
F V V F H 95 Draw nar o wll oy buss par bfor you, and you com o ancin sons Hr you giv a gif Wavr you nd n d in i n your ands ands now, now, valuabl valuabl or valulss, valulss , maningful maningful or maninglss, you giv g iv is uncondiionally, placing i upon up on sons of wll wl l wi no oug of bn or ru Ou of wll ris r radian ads: on of Coppr, on of S ilvr, ilvr, on of o f Gold Gol d Commun Commun wi m, sns an d fl fl ir ir powr and ir ir prsnc (S ilnc, n music) B awar a you ar a sacrd Wll of oss, in ar of Gra Fors a walks abou World You ar in prsnc of r Hads: Coppr, Silvr, and Gold You may rurn rurn r in your your drams, visio vi sions, ns, and mdiaions mdiaions Form clarly in you mind now a your innion is o dvlop your ski ll and apiuds apiuds in Fary Fary Haling Halin g Approac Approac ac o f r in u wi is innion Firs, Coppr Had (musical sound) sound) Scond, Silvr S ilvr Had Had (musical sound) sound) ird, i rd, Gold Had (musical sound) (Silnc) Now powr of r r adian Hads ows roug roug you L i ll your body and ow o w ino your ands ands and f f Sns Four H iddn idd n Wa Ways wiin sadows and l ig of o f Fors, and mrg m wi Four Dirctions Di rctions of surfac surfac world Bcom Bco m awar awar of Eas, Sou, Ws, and Nor, Sky Abov, Land Blow B in wo wo placs plac s a onc onc : sacrd sacrd plac pl ac of Wl Wl l of oss os s,, and plac in our world wr you bgan your vision rg wo wo placs pl acs as on wiin you you Now r Had s fad, fad, and a nd you yo u sp back bac k oug oug ros ick ic k fors fads fads,, and you sns, s, and fl fl ou ou world world u u o your our awarns awarnsss : opn op n your ys, y s, bra dply, dpl y, and rmmbr all al l a occurrd oc currd a Wl Wl l of oss os s
96 W L With us is the Gace of the Shining Ones in the Mystey of Eath Light Peace to all Signs and Shados Radiant Light to all Ways of Dakness, and the Lving One of Light, Secet Unknon oeve
T E A AON ON OA
he Hathon Road also o t CD) s a act tm ad
arratv, abt modrzd ts prstato. I Appdx 2, y o u w w ll d a t tator atoryy sog about t t Hawtor Hawtor Road, from my rcordg Moe Magical Songs Wt ts mpowrd vso, w com to t ystry of t Go-Btws, tos tasuma bg b gss wo wo lv l v t Fa Fary ry ralm ad work work wt wt us our tasks of Fary Fary Halg Hal g ad Eart Eart Halg Hal g The awthrn ad
S, S , ss s s,, ad a d fl fl bfor bfor you, t t Hawto Hawtor r Road Road : two l l ss of dark dark trs, formg orm g a ul, ul , lag la g ovr to o o aotr aotr,, t toy bracs bracs tangl tangl g, g, small smal l lavs ad wt wt owrs. Form t t s vs v son on strogly bfor bfor you, yo u, tll t ll all t outr uma uma world world fads to a mst ad tr s oly you, stadg t mst, at t trac to t Hawor Road s s t Way. Now you pass pa ss udr ud r t t sadow sado w of t t awto trs, trs , ad lav l av t world of tm bd. tral s roug ad stoy, ad stp. Bd B d you yo u s a gray gray m m st, bfo bfo r you yo u s t tul tu l of trs, ad at at t far d, a arc of blu sky. Clmbg up t Hawtor Road, you mrg o t sd of a gr ll l l ar s cla, cla , wt wt cloud c loudss passg across t sky, sky, ad ad sowrs of ra lgt of t su s clar, ad you ca s far across t lad to a gmm g mmr r of oca oc a t dstac d stac r r ar ty gr gr lds l ds surroudd by sto wal walls ls,, arrow arrow tracks, tracks, ad o roads, o wrs, o mac macss s s Dvo, t wst of Eglad, t 1 8t ctu ctury. ry. arrow pat lads upwards to a cottag cottag Dug D ug nto nto t sd sd of
F V V F H 9 7 t ill , it as a urf urf roof and a singl s ingl cimnysta cimnystack ck At t door an old woman stands to to mt you. S as on bl ind y and on sing y, and studis studis you cl osly wit r r blind bli nd y is i s is t GoBtwn wo wo will tac you t arts of Fary Fary Haling Halin g Form a clar cl ar intntion in your mind tat tat suc is your wis, your ddi cation B still Commun Commun wit r r (Sil (S ilnc, nc, tn tn music) Witin Witin t cottag cottag tr is but a singl room: roo m: a larg rplac, rplac, a avy woodn tabl , and and many many bags anging anging from t oof bams bams wo uprigt u prigt posts p osts support t t roof roo f, mad ma d from t trunks of trs rougly sapd sapd On on a dark dar k black bl ack kif kif i s tid tigtly wit wi t many many loop lo opss of cord cord Against Again st t otr lans a wo brown sta. sta. S, sns, and fl tis room Lt it ll your mmory, for you may rtu rtu r r in i n your drams, drams, visions, visi ons, and mditation mditationss On t tabl is a larg ston bowl of watr, a pil of roundd pbbl pb bls, s, som so m buncs of o f drid and frs frs rbs rbs,, tr small sticks, stick s, and an agd black and rd lngt of cord ark ts ts wll wl l : touc tm on by on, o n, fl l tm and know tm. tm . As you touc t obj obj cts on t tabl tabl, , t old woman lans across and placs p lacs r ands upon yours : you touc tm t m ogt ogtrr Form clarly your intntion and ddication to bring t two worlds togtr, togtr, t t rst and primal world worl d and t t scond and surfa surfac c world, to ct ct aling and rgnrati rgnration on (usic, tn silnc) B awar awar tat you ar in t cottag on t il l wi t wis wis woman, t GoBtwn of our tradiion You may rturn r in your drams, drams, visions, and mditations mditations But now it i s tim for for t outr outr world and t t old woman lads you out of t cottag and and points poi nts down t ill il l ill il l i s surround surroundd d by a tick wit wit mist, and it oats l ik a grn island is land in t t sa s a dark dark tunl tunl of o f awto awto trs lads down into t mist, and you tak tat pat. ow you pass undr t sadow of t awtorn trs, and
98 W L L dscnd dsc nd down into mist mist You You mrg into a sadow plac, plac , wit sadow sadow popl popl And you rmmbr rmmbr tat you ar on of tos popl, and so com back to your yo ur plac in t outr worl world d Hawtor Hawtornn oad vaniss bind you, and you nd yourslf back wr you bgan your visio vis iona nary ry j ourny ourny Hold to t mmory of wat appnd, and rturn fuly to your outr awarnss Know tat you can travl t Hawtorn oad aga You av a Dirction bind you, you , and an d a Dirction Di rction bf b for you, and Dircti Di rctions ons to your rigt and to your lf l ft S ky Abov, Abo v, t Land L and Blow Bl ow And so you you v a sns of plac, pl ac, of potntial potntial Wth us s the Grce of the Shnng Ones n the Mystery of Erth Lght Pece to ll Sgns nd Shdos Rdnt Lght to ll Wys of Drkness nd he Lvng One of Lght Secret Unknon reborn oreve
AK VV
Th e Myster yste ry of of the th e Scred Scr ed Kngs nd Pres Pr este tess ss ue u e e ns
Wit Wit tis ti s form form w w go dpr d pr into t ida i da of, of, and commun comm union ion wit, wi t, tos transuman spiritual sp iritual Go-B Go -Btwns twns tt form form a maj maj or part of all spiritual spi ritual traditi traditions ons Wrs The thor thornn Rod Ro d is dsignd o put us into dp contact wit on Go-Btw, The Ok Mystery introduc introducss us to a vas vastt and nduring traditio tradition n n Appndix 2, 2 , you wil nd The O i niiat atory ory song son g from from my rcording More Okk Son Song g an inii Mg gc cll Songs h a k ystry ystry (or King in t r)
Counng Co unng th the Prest Pr est Kng Kngss nd Prestess ueens ue ens
B still, stilling tim, spac, nd movmn B awar of t Sky Abov, Abo v, and t t livin li vingg Land Blow Bl ow B war war of East, Sout, So ut, ort, o rt, and Wst, Wst, t Dirct Di rctions ions bf b fr you, bind you, to your rigt and
F V F H 9 9 to our l B aw awar ar of o f t Flam F lam of o f Bing B ing witin tat tat is at a t t t Hart of of A ll. ll . B stil sti l l, at t cntr cntr of t Svn S vn Dirction Dircti onss Now build buil d strongl strongl in our inr vision, visi on, and an d wit all our snss, t prsnc prsnc oft of t ancint forst, forst, t t oak forst tat was i n t land la nd bfor bfor umans cam, and will wi ll b in t land la nd wn umans umans ar gon oak forst tat walks around world b uttring sds, wic fall al l and grow i nto nto migt trs tat tat uttr fut futr r sds; sd s; tus dos t forst forst walk about abou t t t world world Kow Kow tis: tis : wrvr rvr t tr r is on on splint spli ntr r of o f wood, woo d, t ra ratt Forst For st is wit ou, ou , vn in t concrt co ncrt at at of t cit ci t Sns, s, and fl t vast forst all about ou Fl t prsnc of t migt oak trs, and of o f t man living livi ng cratu craturs rs tat dwll dwl l witin t for forst st Pass witin, bnat b nat t t canop of t trs, and trad ligtl and rspctful rspctfull l r, for for tis is t om of t Far racs, t living craturs, and t ancstors Long ago t migt m igt forst forst protctd and nori no risd sd umanit, and t t sacrd oak tr as an spcial car for umans, vn now ar t dcimation and ruin ruin Know Kn ow tat tat t t trs trs av not gon, go n, bt can and wil wi l l rturn wn wn t ting works of o f man ar cangd, dcad, and forgottn forgottn ow tat t oak forst forst is vr prsnt prsn t in t innr i nnr spirit spir it world, world , and tat ou ma bring it out into t outr wastlands is is t rat Hal H alin ing, g, btwn umans and and t forst, and all tat dwll dwl l tri trinn Pass dpr witin, and sns t rds of dr, t ocks of birds, and t invisibl Far guardians of t trs, tall nobl warriors and wild savag maidns Lt tm b our frinds and allis alli s if t t will. will . B aw awar ar tat tat ac ordr of lif li f as a king and qun r In I n t t animal ralm, ralm , t king is t stag and t qun t do Sns, Sn s, s, s , and fl t igt Stag: lads ou dpr into t forst, toward t str at t Cntr, towards t oldst tr and its indwllr and guardians guardians Now t trs trs ar wid and tall, ac occuping a grat grat spac, spac, until ou com to a natur natural al clar c lar opn circl. ci rcl. In t cntr cntr oftis is t oldst old st tr, a wi wid d and vnrabl vnrabl oak; so old, ol d, so migt mi gt, , a att its roots av raisd a ill il l , and out of o f t il l a clar c lar stram stram of o f watr watr
1 00 W L L ows. sprading canopy of tis oak strtcs out to al Four Dirctions, and its crown racs to t sky. You sns many many otr bings r, visibl visi bl or invisi invi sibl bl; ; all ar dra drawn wn to t tr and prsnc in t r Draw as clos as you may. As you approac t tr, nin Pristss Qus appar bfor bfor you, in a circl circ l around around t vast tr tr trunk. y ar t Guard Guard ians of t Oak O ak ystry, y stry, and you may pass no furtr furtr witout ti r prmon. B stil sti l l, and a nd rac rac int i ntoo your tru tru slf s lf.. On or mor of t Quns approacs you now, and and ss dp, d p, knowing knowin g al a l tat you ar and noting may b iddn from tm. On racs out and maks a mark upon your brow brow.. ow o w you may pass troug t cir c ircl cl of t Guardian Guardians, s, t Pristss Quns, and approac approac t tr. You cli c limb mb t il il,, ovr t t raisd mound mo und of roots and rocks and a, and you ar t running watr of t car spring. Draw clos to t tr, and rac out to touc and mbrac it. Fl its powr owing troug your body, rising up troug your ft to your ad. ad. B stil sti l and mrg mrg wit it. ow you sns tat tat r r is somon in t r, r, and look l ooking ing up to wr t ug brancs opn out, you s im. ac up, as ig as you may, strcing out your arm. H racs down and grasps your and, and aus you up into t tr B awar tat you ar in t prsnc of t King in t r S, sns, and f im, touc im, and toucs you. ings ar vry dif d ifffrnt r, wr t Svn Di Dirctions rctions com togtr, togtr, in tis plac tat is abov t Stars Blow and blow t Stars Abov, nitr on land nor sa, but paaking of all. Hr tim ows in i n and out of bing, and t dirctions of East, Sout, o, and Wst, convrg as on. Commun now wit t Sacrd King, and arm tat you av com in lov and compassion to bring t primal land and t outr uman lands clos togtr in aling, rdmption rdmption,, and armony. B stil l, and commun a wil in silnc. (S ilt communion r) r)
F F V F F H 1 0 1 Kow tat tat you ar in t ystry of o f t Oak O ak r, r, in t prsnc of t Prist King and Pristss Quns. You may rtu r in your you r dra drams, ms, ision i sions, s, and mditations, mditations, and a nd tis tis ystry ystry is i s always always opn to you King Kin g looks l ooks upwa upwards, rds, and you follow ol low is i s gaz oak tr tr grows up to t oon, Sun and Plants, and Stars; and you ris up its towring brancs, owing up into t liing cosmos B still and b at a t on. From out byond t S un, at t t tsold tsold of t Stars, you yo u sns again t world of your uman birt, t plant Eart Wit tis sns you ar drawn down, down toug Sun and oon, to t ocans oc ans and grn lands of Eart. For a momnt you fl fl and s it i t in its tru tal fo, radiant wit Eart Ligt, lld wit Grac. ow you rtu rtu to t pl ac from from wnc you bgan bg an your vision vis ion,, and you yo u com to t outr world world again, again, t t world wor ld of umans umans day by-day by-d ay,, bound bo und again by tim. But you rturn rturn wit wit t t knowldg tat you may loos ts bonds, and commun again wit t S acrd King King and t nin Pristss Pri stss Quns Quns B awar awar of t Sky S ky Abo, Abo , t Land Bl B low ow,, and t Dirctio D irctions ns bfor you, bind you, to your rigt and to your lft B still, kowing kowing t bing b ing witin. witin . H ol d t o your mmory mmory of o f w wat at appning appning in t oak o ak tr, tr, t migt mi gtyy forst, forst, in t primal world tat als and cangs cangs all Wth u s s s th t h e Gace Gac e of t h e Shnng Sh nng Ones One s n th t h e Myste Mystey y of Eath Lght. Peace to all Sgns and Shados Radant Lght to all Ways of Dakness and the Lvng One of Lght Secet Unknon ebon oeve
T AR AR ONA ONA N
is is a longr form, and is in t stags. You sould work, at rst, wt ac stag indiidually and in ordr Wn you a workd toug toug all tr, tr, you can bgin bg in to combin co mbin tm togtr togtr.. As always, I would ncourag you to rad troug t ntir isiona isi onary ry squnc bfor bfor you try working working dply dpl y wit it. is tpl
1 02 W L L for will dpn your communion wit t iving Craturs, t Ancstors, Ancstors, and t Sinin S iningg Ons Ons Th a crd crd u ntain
( ) he Hall of the Lvng Ceatues B stil l, and nd yourslf at t t Crossroa Cros sroads ds t wit wit your yo ur Alli Al lis, s, Cousins, Cousi ns, and and Co-W Co -Walkrs, alkrs, and mrg mrg in in t rf rfol oldd Alli Al lianc anc of o f Human, Fary, Fary, and iving i ving Cratur Cratur o o o bcom ami amig g Hos, Ho s, a communion of pow and prs prsnc nc tat may travl wr wr it will wil l s Look to t ort, along t Hiddn Way of t ort r you will s a migty snow cappd mountain, wit its towring crown truncatd, for t is a dormant volcano For t Straming Host, to tink is to mov You y to t Sacrd ountain of t ort, and nd yours y oursll f standing bfor bfor t ntranc to a cavrn Know Know tis : tr tr ar r r Hal ls in i n t ountain, ountain , rst is t Hall o f t iving iving Crat Craturs, urs, nxt t Hall o ft Ancstors, ad dp in t mountain mountain roots, t Hall Hal l of o f t Sining Si ning Ons Form a clar c lar intntion intntion in i n your mind tat tat you will wil l visi v isitt ac of t Halls Hal ls in i n turn turn Bg B gin in wt t Hall of o f t ivig ivi g Craturs Craturs Pass troug t t cav along alon g a winding wa wayy and com co m into i nto a vast cavrn lit l it by subtl sub tl l i g tat tat riss from t art art and rock, bnat b nat and all around Hr ar many lus trs and owring plants, coiling strams, and warm springs, wd dp laks, watrfalls, and and rock rockyy ils il s witin witi n t mountain mountain is is t Hall of t L iving Craurs Craurs All A ll craturs craturs tat tat av av bn in i n t world, ar ar in i n t world, and will b t world yt to com, av tir spritual prsnc r Walk Wa lk dpr in, and f fl,l, sns, ad s t t many many livin l ivingg bings bi ngs tat dwll in tis timlss Hall of t Living Craturs Birds, anials, nial s, ss, inscts, trs trs and and plants: all ar ar r Form a clar intntion in your mind tat you av com r to mt on of o f t ntors, on of o f t Liv L iving ing Craturs tat works to bring umanty and t otr ordrs of lif clos togtr As you
FORMS AND VISIONS
OF FARY FARY HEALING 103
form tis intnton, many craturs draw clos all about you, toucing you, rsting on you. B stll stl l and and acnowldg acnowldg tir tir sacrd sacrd prsnc. o you now coms com s of t ntors from from t Livi L iving ng Craturs, Craturs , and all otrs fall fall bac b ac bfor bfor it. Commun wit wit tis ti s bing in silnc si lnc. . B aw awar ar tat tat you ar ar in t Hal H alll of t Living Li ving Crat Craturs, urs, in t iddn id dn cavrn of t Sacrd ountain. ou ntain. Know tat tat you may rtu rtu r in your drams drams visions visi ons and mditations Not: Not : ar t communion communi on you may rturn out of t cav, bac to t Crossroads, and so to t outr world. If you do tis, you rtu rtu again via v ia t Crossroads Crossroads and t Stramin Stramingg Host, and pass troug t Ha ll of t Craturs Craturs towards towards t Hall Ha ll of t Ancstors. Ancstors . is is is i s dscribd dscri bd xt. If you do not rtu rturn, rn, you procd on to t scond all to mt t Ancstors: he all othe Ancestos Your ntor Cratur lads you by winding patways, dp into t timlss ralm of t Living Craturs. You com at last to a low tunl in t roc, and ti tiss you must tr. tr. As you do so, form a clar intntion intntio n in your mind tat you ar going towards t Hall of t Ancstors. You climb down tis sloping narrow way on ands and ns, and mrg i nto a sadowy sadowy cav wit a wid dar rivr riv r running running troug it. it . By B y t bans of t rivr tr tr is small campr burning in a ring of stons, wit t F irst Acstors sitting around it. y ar no mor in numbr tan grandparnts, parnts, and cildr. cildrn cil drn s and sns you, a nd lad l ad you to t r. o tm tm you ar spirits from t nd of tim; to you ty ar t First Ancstors at t dawn dawn of tim. S it awi awil l and commun wit tm in silnc. B awar tat you ar in t Hall of t Ancstors, dp in t cntr of t Sacrd S acrd ountain. Know tat you may rrn r in your drams, drams, vis v isons, ons, and mdita mditations tions
1 04 W L L ot: at ts point you may rturn toug t narrow way, troug troug t Ha Ha of t Craturs Craturs to t Crossroa Cro ssroads ds and so back to t out world. Wn you rturn, you rrac your stps and procd as fo fo ows : (3) he al alll f the th e Shnng Shn ng One O ne
ancstra cidrn bid you go to t dark rir, and you s a faint pat aong its sor, worn into t rock of t cavrn. You follo ol low w tis ti s down down a long lon g ig ig tunn, tunn , and t t dark rivr grows wid and strong. strong. In t dstanc d stanc you ar a roaring sound : know tat tis is on of t two rivrs of t ndrWord, and tat it fas in a migty mi gty watrfa watrfa nto art of t Eart. Eart . ow you mrg on o n t vry dg of tat watrfa watrfa , wr it ows ow s out of o f t fac fac of t prcipic prcip ic,, and down into t Eart L igt. ligt radiats upwards, al about you. Looking down you s t Sining Si ning Ons in t art of t Eart Eart y appar as a attic of sifting pattrn and coors, waving many complx saps of lig. You sns tat tr ar Svn Grat Ons, and many ssr ons tat partak of tm B stil, stilli stil ling ng tim, spac, and movmnt, and com into communion communi on wit wit t Sining Ons, wo wav t dram of t world in t Eart Eart Ligt Li gt (Paus r for for s s nt nt communion communion)) B aw awar ar a you ar in t Hal Ha l of t Sining Si ning Ons, dp in t Eart Ligt at t roots of t Sacrd ountain. Know tat you may rtur rturnn r r in yor drams, drams, visions, visi ons, and mditations mditations Wth u the Gace of the Shnng One n the Mytey of Eath ght Peace to all Sgn and Shado, Radant ght to all Way of Dakne, and the vng One of ght, Secet Unknon, ebon oeve
F V V F H 1 05 BRG BRG E AKNG
Go o Crossroads, Cr ossroads, and com ino your rf rfol oldd Alli Al lianc anc S, S , sns, sn s, and an d fl fl Wl Wlll of Lig Li g opn ou ou a cnr, cnr, wr wr Four Hidd Hi ddn n Wa Ways com ogr A GoBwn mrgs from Wll of Lig and bids you dscnd ino ndrWorld You pass far down ino living body of l and, and powr p owr of your rfol rfol d A ll ianc maks a a j ourny lig l ig, , to all r r You You s, sns, sn s, and an d fl fl Go-Bw Go-B wn, n, lading way way Watvr you yo u prciv prc iv on your you r j ourny, know ta ta you com c om a l as o o a plac plac wr tr i s a wid wid rif ri ft, w wr r dp body b ody of land or ocan oor as n torn apart is is a ri of lif forcs of Ear, and not mrly a ri of rock Commun awil wi and toug toug Go-B Go -B wn wn Form a clar i nnio nnionn a a you you av av com c om r to to bui b uild ld a bridg acros s ri, and s a a yy ow of o f Ear Ear powr powr in i n circul ci rculation ation r As you form form s innion, innio n, you sns, s ns, s, and fl fl many many bing bi ngss arriv arriv o b wi wi you In is world intntion intntion i s all and y av av snsd your intnion, and so ty rspond y gar around you in i n a swirling swirlin g parn parn,, rady to work work wi wi you you Out of of dps oft of t ravin, ravin, a arg arg spr spr bin b ingg ris riss s You You may may not s it clarly, but you sns its prsnc It srtcs is body across acros s gap, and many or craurs stra stram m i nto i and mrg wi it. You must giv somting of o f yours you rslf lf o tis bridg, for ac ordr of o f lif li f mus b prsn pr sn for for i to ol old. d. Giv uncondiionally of yourslf to mak mak t bridg, and b sil sil Commun Commun awil awil in i n sinc Sn wat wat ows acro acro t t ridg B awar at you ar dp in t ndrWorld, in act of Bridg aking orm a clar innion a you will b rady o contributd contri butd to fur furrr Bridg Br idg aking ak ing,, as a s par par of your you r work work in Ear Haling ow o w y ou rurn rurn o surfa surfac c world, rising ris ing up u p wiin your r fo ld Allianc All ianc For a momn you s, sns, and fl fl nw bridg low you, tn is closd o you You rtu to t Crossroads and, from r, ack to our world. world .
1 06 W L L Wth us s the Gace of the Shnng Ones n the Mystey of Eath Lght Peace to all Sgns and Shados Radant Lght to all a ll Ways of of Daknes Da kness, s, and an d the L vng v ng One O ne of L ght ght Sec Se cet et Unknon, ebon oeve
A WO
7. e Mytey
f te ble Re
ros is t major owr in Fary tradition, found in Britis and Europan sourcs ranging from umbl folktals, to t imagry and pagan founda foundatio tions ns of t origi or iginal nal osicruci os icrucian an tracts tracts of t 16t Cntury (wic sould not b confusd wit t latr fra fratal tal and no-aso no -asonic nic osicrucian osicruci an groups, groups , or t prsnt day AOC, foundd n t 20t Cntury) ros is also cntral to traditions of t jnn and t otrworld tat com from Prsia or t iddl East, from wnc its mystical and magical connctions racd to India wit t ogul mpir In our prsnt contxt w ar mainly concrnd wit t ros in t nortrn and wstrn Fary traditions, tos of Europ, Britain, and Irland, and t important connctions to tos traditions traditions witin Amrican folkl folklor or Suc Su c coctions originally original ly aros and rmaind du to t inunc of t Scottis Iris migrants and slavs, wo brougt t Fary tradtion, folk tals, narrativ ballads, and folkloric magical and aling practics wit tm from tir om countris. Altoug contmporary popl rcrat Fary and pagan magic, t living folkloric traditions sould, and must, b t foundation for vryting vryting tat is rcratd. rcratd. S uc traditio traditions ns ar t wisdom of t ancstors, and compris an normous rsourc for us, provdng w kow ow to work wit tm.
1 1 0 W O L I l LJSON OF OF MBOLISM
Bfor w work wt t Mystry of t Doubl Ros, w ust clar our nds of so assuptions tat prat odrn tinkng. tinkn g. spirtual spi rtual and pysical pysi cal ros s not rly a sybol or allg al lgory, ory, vn vn toug w ay ay sot so t ss nd lv ls of bot wn wn w plor wat s taugt about t ros. ros n ary tradtio tradtion, n, as n Su or Ros Roscruc crucan an ystcis ystci s,, s an ntt ntty y a sprtual bng, bn g, and a sprtual sp rtual powr. powr. ndd, nd d, any aspcts aspcts of t orginal org inal Roscrucian Rosc rucian agry agry of t 1 6t Cntury Cntury sprng fro fro ranic folklo ol klor r and and class cl asscal cal ytology rgardin rgardingg t goddss Vnus Vnus and t os; wl Su poty and ystcal tacngs nvolvng ross a oftn oftn basd upon upo n t anc ancnt nt tradti tradtion on of o f spritual lov and of of lovng lationsp wt t a ary ry bings, bing s, tnn . In all cass, cas s, t t ros ros s not a sybol sybo l or a ddn ddn ssag, but t t bodi nt of a dv d vn n powr, a powr po wr tat ows troug troug bot t owr owr ts l f and troug t rfold Allianc of uanty, t ay racs, and t livng liv ng craturs craturs In t t Golden Ass by Roan autor Apulus, an ntiatoy ntiatoy tt on dscrbd as t rst agcal novl, t t ro ro ay b curd of s transforaton nto an ass only by atng ross not by by ntr ntrpr prting ting t sybols sybol s o f t t ros, but by atng pyscal pys cal ross. ros s. ros s an ntty, ntty, a bng bn g wt intns intns spritual sp ritual powr. powr. An onln onl n dton of he Golden Ass basd on a classc class c 1 6t Ass basd Cntury translaton, ay b found at Modrn magc as lost uc of t dacy and pyscaliy of tradtonal agc. s s du to t inunc of bot popular psycology and fantasy ntrtainnt, wrby powrful nttis av av bco bc o tougt of as "sybols "sybo ls or "arct "arctyps yps, , or ar ar "all "a ll n t nd. nd. s concpt of t ros as a powr sourc and ntty s bst undrstood undrstoo d today wtin t ida id a of owr ssnc s sncs, s, a trapy tat tat cos co s drctly d rctly fro fro ar aryy tradton, tradt on, n wc wc ssncs ss ncs of dw fro fro plants av bn usd for cnturs s t sction on loe Essncs and ay adton in Captr 3). lvng plant mbods and dats copl subtl forcs, and ts av a
D 1 1 1 transformativ ct upon us y cang us bcaus w av sothing ithin us tat rsonats in tun wit tos forcs mbodid and mdiatd in t plant world by t ros y do not cang us troug attmpt attmptss to intrpr intrprtt symboli symbo lism sm or a psyco psyc o logical assssmnt assssmnt of romantic romantic impulss impulss o discovr wat tat sothing ithin may b, w can xplor t clus, tacings, and dscriptions andd down to us from t Fary and ndrWorld traditions Bfor doing so, w must rst dn and assss t maning of tradition, for tis world as gradually ad its maning mani ng cangd in gnral usag, and t cangs ar ar not to our bnt bn t TH TRH O TR TR ONS
P las rmmbr tat wn wn w rf rfrr to traditions traditions in tis t is contxt, c ontxt, w man ancstral ancstral traditions traditions,, and not mod tacings as sociatd soc iatd wit rvival paganism pagani sm or witccra It i s widsprad nowadays for for mod pagans or witcs to say in our tradition, wn ty rally man in our spci c l in of practics practics and tacings tacings s ins can, and on do, driv from from ancstral ancstral tra traditio ditions ns somtims somtims svral at onc), but ty ar mod xtnsions and ar not t ancstral ancstral tra traditi ditions ons in i n tmslvs tmslv s So bfor bfor going goin g fu furtr rtr into vidnc vi dnc and its spiritual spi ritual and magical implicat impli cations ions for t Doubl os and for for Fary aling, w sould sta stablis bl is a basic dnition of tradition tradition and its sourcs is is vitally vitally importa imp ortant nt for for us, if w ar to undrstand und rstand wat is at t foundatio foundationn of Fary traditio tradition, n, and of Fary Fary alin al ing g traditi traditions ons tat w rst rst upon, and vntua vntually lly build bui ld upon, ar tos dscribd dscrib d in various various wa ways ys in ancint sourc sourc txts from from classic cla ssical, al, Europan, and crtain broadly Cltic origins matrial found scattrd troug suc sourc txts is tn compard wit folklo ol kloric ric practics, practic s, Fary tals, tal s, and fol folkk ballads and an d songs tat tat spak spak oft of t Fary Fary tms tms suc matrial matrial was original ori ginally ly writtn writtn down down or collc co llctd td from from oral fol folklo kloric ric traditon tradito n A folkloric olklor ic tra tradition ditio n is i s always unconscious, unconscio us, and i s nvr part part of a pagan rvival rvival Indd, Indd , anyon wo wo dclars dcl ars somting lik l ik wat wat I
1 1 2 W L pracic is part of a ancit ubrok tradition is ir dudd or yig. But somo wo says, my i of pracics and acigs acig s rats rats strogy to acsra radi radiion ions s as ingriy ad probab probabyy spaks trut trut Anyo witin witi n a ru ru fo foko koric ric magica radiio wi say oig abou i at a, for suc tradiios ar unconscous ad ar igrad dpy into daiy if i suc a way a a oy a ousidr ous idr migt rcogiz m m as magica magic a arts. fokoric sourcs ar t traditions ta providd bo t co co ad impus for for t currt rviva rviva of o f paga spiritua spi ritua ity i is may varians varians y ar ar foudation foudation.. W w d cort co rt cocions co cions btw od sourc xs ad ad fo fo koric k oric matria, ad wr wr w d rad cocps dscribd dscr ibd i i bo bo ad mpoyd by ordinary ordinary pop no no paga paga rvivai sts) i fo foko koric ric magic, magi c, ts cocio co cios s ad cocps co cps ar idicators id icators of durig ary and and drWord radi os o s r s a wat wat of suc suc vid v idc c. . W ar fortunat indd to av txs from t mdiva priod owards, and fokoric cocions acit ad modr, wic prsrv maria o radiions rom tis point, t modrn rviva ca, and dos, tak ovr Iday, modrn magc, witccraft, and paganism i its may varians soud rst upo a w-sudd foudation of o f acstra tra tradi ditio tio and not ry mry mr y upo t spciay writt studis, paprs, and books grad witi t custom ad practic practics s of ay ay o group, tmp tmp, , cov, c ov, or ntwork. ntwork. is connction o acstra traditio is importa, ot mry from t prspcv prspc v of o f accuracy, istory i story,, ad knowdg know dg, , but for for anotr raso. raso . If w atun atun o cons c onsci cious ouss sss of t t ancstors, ancst ors, tir wisdom and powr powr ows o us. I f w atu to tir tra tradit ditioa ioa arts of magic, w rconnct wit os traditions ad sar tir kowdg is task invovs, at t bginig, carfu and accurat study. It is our acquird accurat kowdg of t traditio traditios s ta buid bu idss t fram framwor workk wii wi i wit our magica work is supportd and dvopd, dvop d, and wi wic c is i s gradua graduay y mpowrd by vig vig cosciousnss cosci ousnss of t nne nne tadton. tadton. If tat knowdg is inaccura inacc urat t or wimsic wims ica a,, t framwork framwork wi b wak, ad t inr tradii tradiion on wi wi no b supportd supportd by by i. I otr words, words, w ar osing o sing od o d radiios radiio s day by day, day, ad any rvivas mus b accurat accurat and
T 1 1 3 fatful to wat w now Otrws w ar ust playng gams, natng gos, gos, cratng cratng fals sprtualty sprtualty So lt us mov on to a sort s uary of t roots of t oub oubl l os n Fary and UndrWorld UndrWorld tradton tradto n TE DOE OSE
In t Scotts Fary ballad of Ta Lin t ros appars n con con uncton wt wt som vry vry spcc spc c Fary lmnts: t sacrd sacrd ll, l l, t wood, t t wll wll , and a nd t lovrs lov rs Young oung Jan Jantt pulls pull s a a doubl ros to suon a am n n om o m t t spirt world, n ordr ordr tat tat migt mig t ma ma lov lov to r As always, w sould sou ld consdr con sdr ts ballad bal lad no as mr mr symbo s ymboll sm, but as avng a dp practcal practc al manng and mtods for magical transformaton of nrgy and conscousnss s s ow t old o ld Fary Fary tradton was taugt taugt and an d xprncd: xprncd: oug tals and songs wc, f ndvdual undrstood t sotrc contnt, could b actvatd nto dynamic procsss of cang, nto rtual, and nto communon commun on wit t t Fary racs and and t lvng lvn g sprtual craturs craturs Wl to t romantc pot, t ros vntually cam to sym bolz bo lz ru ru lov in a styls styl s convnton, convnton, tis ti s da of stoc symbolsm is a wak rmnant of t orgnal spirtual powr nrnt n t ros (CS ws ponts out som of t traps and fallacis of attac attacn ngg psycologcal or otr mod mod idas of symbol symbolsm sm to oldr ol dr txts and concpts n s boo The Allegoy of Love (Oxford Univrsi Univrsi Prss; prin printt dition, ovmbr ovmbr 1 98 985) 5) Wil wis am s to t o study t dvlopmnt dvlopm nt of romantc romantc potry, potry, and would torougly d sappr sapprov ov of ts prsnt txt on Fary Halng, is lad and prcptiv commnts on o n ts rtrotra rtrotrapp ar nvaluabl nvaluabl to t t mod magican By tnng of anyting as a symbol symbo l w dstanc d stanc oursl ourslvs vs om it, ma t nto nto a product product obsrvd by t ratonal ratonal mnd tat loos loo s for a catgory of manng, ratr tan lv wtn t dpr imagination and spritual awarnss tat loos for prsnc and powr
1 1 4 W W Yt, w may may xplor xplo r t tradit traditio ions ns asso as soci ciatd atd wit t ros troug t t association, associ ation, in traditional traditional ballads, bal lads, wi wit t lov and dat. dat. is is commonly assumd a ssumd t o b formulaic formulaic romanticism, romantici sm, but it is not. In a numbr o folklor ol kloric ic balla b allads ds and tals, t tm of ru ru Lovrs Lo vrs is is ound is is, of cours, also t tm of a Ln on of t t grat grat initiatory ini tiatory mystris mystri s of t Fary traditi tradition on.. Otr allads all ads focu focuss mor in t lov and dat motifs, witout t Fary contn In ts ts,, t basic plot pl ot appars appars to to b simpl s impl : tr tr ar two two lovrs lov rs,, and and for various rasons dpnd ing on t ballad, ball ad, rst rst on dis d is,, tn t otr. oug ty ar sparatd by t vagaris of lif and lov, ty ar unitd in dat. dat. y ar urid nr n r to to on anotr, anotr, and from t grav of o f on a rd ros ro s grows g rows,, and from t otr, a wit ros. s s ar, traditiona traditionally, lly, wild wil d briar briar ro ro ss, wic av a trai trai ling lin g growt, growt, ratr ratr tan tan t cultivt culti vtdd ros ro s bus of t modrn gardn. rd and wit ros plants pl ants intrtwin intrtwin in a tru tru lovrs l ovrs knot, and t lovrs ar unitd byond t grav. Indd, ty ar mbodid witin wi tin and bcom t r d and wit ros ros buss. raditionally raditionally t wit ros is of t mal, ad t rd rd of o f t t fmal. mal . is migt sm to b noting mor tan romantic styl, and indd it can b takn at tat v of undrstanding, wic was suprcia suprc iallllyy satisf sati sfyi ying ng to t li stnr. But if w pursu t ida of t doubl doubl ros troug troug t mor mor spci spcic c initiatory initiatory ballads bal lads of a nd a dpr mystry mystry rvald. is Ln and hoas Rhye w nd mystry is rlvant to t ntir tradition, but aso, in or prsnt contxt, to t xprinc , powr, and practic practic of o f Fary Hal ing. ing . OSES, ES, A N DAGONS
At a dpr lvl t rd and wit wit ros rlat rlat to tos two rivrs in t ndrWorld, dscribd in t ballad of hoas Rhye as a rivr of blood and a rivr of tars. s strams appar also in folkloric songs tat rlat to t Grail tradition, suc as Don n (i n wic strams strams of o f watr watr and and bloo bl oodd ow ow from from t sid si d Yon oest (in ofa woundd woundd slping sl ping knigt), and ty av an implid i mplid prsnc, occasionally statd in t Grail txts tmslvs In t arly
D 1 1 5 Crist Cr istian ian sourcs, sourc s, ty ty ar toug of in t contxt of t wounds of Crist, rvaling t pagan origins of t Cistian mystry But t concpt of t strams of blood and watr is ancint, and ultimat ulti matl lyy is found found in ndrWorld ndrWorld traditions he ve v e of ofb lood loo d susta sus tans ns the t he hte h te ose ose hle h le the ve ve of ofteas sustans the ed ose. y canot xist witout on anotr
In trms of umanity, t wit ros ro s rfrs rfrs t polari po larity ty of subtl forcs witin wit in t mal mal body, body, and t rd to t t subtl forcs o f t fmal body body s polariti po laritiss driv, at a vry vry dp lvl l vl,, om t rd and and wit wit dragons, wic ar ar so vividly vivid ly dscribd dscri bd in t t 1 2t Cntury Popheces of Meln as caslssly intracting in t ndrWorld rd and wit dragons, t primal powrs intracting, tn t rivrs of blood and tars, wic ar tos sam powrs in circul cir culaation, tion , and t t rd and wit wit ross wic wic ar ar associatd assoc iatd wit uman lov and sx, ar all manifsting and mobil aspcts of plan pl ant tar aryy forcs, blow blo w and witin art art and sa, s a, wic in tu, rct cosmic forcs In t ultimat sns, ts ar t forcs of cratio crationn and dstructio dstruction, n, or of Svrity and and rcy rcy,, t Powrs P owrs of iving iv ing and and of aking us, t unquitd lovrs of smingly romantic ballads and tals tal s mbody mbo dy,, at t t dpst dp st lvl lv l,, working out o ut o o plant pl antary ary and and cosmic cos mic forcs forcs As As do w w all all ystry of t Doubl os is a polarity mystry W may bgin bgi n wit t tra traditional ditional clus, clus , imags, and and practical practical tacings of t Fary and ndrW ndr World orl d tradition traditi ons, s, as dscrib dscr ibdd abov abov W W may may progrss progrs s towards a gratr gratr concpt con cpt and rality ra lity,, tat tat of o f cosmi co smicc orcs of cratio crationn and and dstruction B ut in practic practic w sould sou ld b concd wit t cts, cts, rsults, and potntial potntialss of o f is traditional traditiona l wisdom wi sdom tacing Wn you ar workin workingg in t Far F aryy tradition, nvr forgt forgt tat it is not a pilosopy or a rligion; it is a practical tradition about rlationsips btwn umanity, otr ordrs of lif, and t plant pl ant grtta grttably, bly, on of t arly acadmic sourc txts of t 20t Cntur Cntury, y, t rst book boo k by Arican scolar WY EvansWntz, was titld he ay ath n Celtc Countes. titl of tis
1 1 6 W W OF L otrwis admirabl and lpfu tsis as ld to t common assrtion today tat tat tr tr i s a Fairy Fai ry Fait, Fait, or was suc a fait fait in t past as if i f t Fary Fary tradition tradition was a rligion rlig ion r r is, i s, owv owvr, r, no fait and no worsip in Fary tradition r is rlationsip, intrac intraction, tion, and crtain crtain wl -dnd customs and an d practics practics r r is no bli b li' ' in Faris, Faris , as tir prsnc prsnc is known and and provn provn by xprinc; and tr nvr wr, nor ar tr today, prists or pristsss of any Fary or fairy fait, otr tan contmporary clai cl aimants mants wo wo rval tir ignoranc o f t tradit tradition ion by making mak ing suc claims cl aims Anyon can b a prist prist or pristss pristss,, according accord ing to t t bst of tir ability, abil ity, but not of a nonxistn nonxi stntt Fry Fry ri gion gio n Fary Fary radi radiion ion,, wic is rally an amalgam of svra svra stran strands ds of ancint magica traditions, as as its practitionrs, srs and srsss, srss s, and ars as is spcia lists, li sts, aong aon g wit wit storyl storylrs rs and and singrs, sin grs, and ovrall partici participan pants ts r is no ira i rarc rcy, y, no autor autor ity, ity, and and no dics, dic s, tmpls, tmpl s, rulbooks, rulbo oks, or o r liturgis liturgi s Wat a rlif! rli f! he Mystey of the Double Rose is about polarity Bfor going dpr into i nto t mystry mystry, w must b car c ar tat w ar not daling da ling wit strotyps of mal and fmal (as in romanticism), but working dirctly di rctly wit forcs forcs tat occur witin ac and vry on of us, rgardl gardlss ss of pysical gndr gndr or sxual orintation orintation r will wil l b a tndncy tndncy for t ma body to xprss t powrs of o f t wi ros, ros , and for t fmal fmal to xprss xpr ss t powrs po wrs of t rd, but ac as bot witin witin us, t simp si mp poariti po aritiss of t Fary Fary tals and balads ar not to b undrstood as ruls or dogma, but as t sotric sotr ic ndcatos ofho ho thng th ngss o o k Onc w av activatd t contnt and mtods mtods,, ts polaritis polarit is can (and do) cang cang W may work work wi wit t t indic in dicators ators found found witin wit in ancstral anc stral tradit tradition ion on svral lv ls ls In t li st and xploration tat tat fol lows, rmmbr rmmbr tat t ross ar bot polaritis and ntitis, and nrgis mbodid mbodi d by b y pan p ants ts ow o wrs rs ar bot t t sxual organs of t plants, and t organs of spiritual communication: tis doubl function soud provid pro vid muc insigt in mditation mditation lvls lvl s of o f consciou cons ciousnss snss and and nr nrgy gy ar broadly as follows, ol lows, baing in mind m ind tat tr tr ar no ard boundaris btwn btw n tm, tm, and tat ty intrlac wit on anotr in many ways:
D R 1 1 7 . W W may may wor wit t t rd and wit ros powr s witin witi n ourslvs ourslvs (rd and wit wit ross, blo b lood od,, and wat watr/ r/smn smn)) . Suc Su c wor wor would b wit t t body, wit alt alt and wll wl l bing, bi ng, wit pysical pysi cal sil ls, ls , and wit wit innr mditation mditationss on our subtl forcs forcs.. 2 In rlatio rlationsi nsipp to ot otrr uma umans ns,, as in ( 1 ) Hr Hr w opn out to contact contact wit wit otrs; otrs; tis wil l includ incl ud crativ, crativ, communicativ, communicativ, and sxual unions and rlationsips. At t dpst lvls, tis will includ magical and spiritual polarity rlationsips wit otr umans. umans. 3 In rlationsip to otr otr bings, as in t r rf fol oldd Alli Al lianc anc (t (t subtl nrgis nrgis of o f t ross ross and t t uids) u ids) Hr w w opn out to, commun commun wit, wit , and ma ma rl rlaationsips tions ips wit wit t t otr ordrs ordrs ofl o flii f. rfold Alianc involvs a rlationsip btwn umans (wic may may inclu i nclud d spiritual spi ritual ancstors and and gntic ancstors), t Fary alli al lis s,, and t living liv ing cratur craturss suc as birds, bi rds, animals, animal s, ss, s s, and inscts) i nscts).. In many many cass, cas s, t Fary and cra cratur tur companion compan ionss ar ar spirit bings, bin gs, mtapysi mtapysical cal ntiti ntitis. s. But B ut somtims t t alli al lianc anc will wil l bridg ovr into a spcial rlationsip wit crtain craturs and plants tat ar found in t manifst world of natur, as ts ar t outr outr form formss for for t innr i nnr contacts c ontacts.. 4. A dp rlationsip wit, and ongoing wor witin, t subtl lif and dat forcs of t land or sa (t Rivrs of Bloo d and and ar ars) s) is rlationsip rlationsip is, at rst, initiator initiatory. y. It brings transformation. It is typid in t initiatory ballad o f hoas Rhy in wic t Fary Qun sows t pot t Rivrs, during a journy to t ndrWorld. Ar is journy and svn yars in srvic to t Qun, t pot bcoms bcom s a propt. propt. is fourt lvl gradually bcoms a rsourc for spcic tass of o f Eart Eart Hal H alin ing, g, wrby t forc forcss of t migty mi gty rivrs ar availabl to us, usually woring wit allis, to strngtn and mpowr actions suc as bridg maing, dat transitions, and proptic vision. 5 Wit Wit t dp d p plant plantar aryy forcs forcs (t (t Rd and Wit Dragons) Dragons) At tis lvl t uman consciousnss no longr functions in trms of daytoday prsonality. Instad, w com into t
1 1 8 W L rytms of long-trm cycls of nrgy and long pass of plantary lf At ts dpt w work wit wordlss undr standng standn g of t movmnt of t world, world , of wat watr r,, of communo commun onn wt t star starss 6 Wt Wt t cosmc cos mc focs focs mbodd mbod d n t plan pl antar taryy forcs forcs s s lv s usually dscd d scd at rst as a vson or sns of stars stars wtn t ndrWorld In myt, som of ts forcs ar found n t tans tans not t surfacn surfacngg nr n rg gs s of t tans tat caus mov mnt suc as tdal wavs, volcanos, and artquaks (wc ar manly at t t 5t lv lv dscrbd ds crbd abov), abov) , but t dpr dpr sourcs of t trr powr powr I I mytc mytc st story ory,, tans wr wr orgna or gnally lly pard pa rd dts, dt s, mal/fmal, mdatng cosmc forcs troug t plants of t sola systm At a crtain pas n t solar lf, ty passd out of t plants nto t ndrWorld of Eart s s ratonalzd and prsrvd n t story of t tans bng cast out by t Olympians, wo bcom t plant plantar aryy dts dt s s story rmnds rmnds us, wt mor dtal, of t lgnds of o f Lucfr Lucfr n n Crstan tradton, tradton, or of Ibls Ibl s in t Islamc I slamc tradtion tradtion 7 Communon wt t sourc sourc of Eart Eart Ligt L igt at On At ts ts dpst stag, t svnt lv , w los l os t t polarity po larity of t d and and Wt Hr H r w commun wt t sourc of t Eart Eart Lgt, L gt, tat stllar stll ar consc con scousns ousnsss ta tatt s dp wtin wti n t t plant WA EANG?
r ar many ways to undrstand, and undrtak, alg I ts book, w ar primaly concrnd wt spiritual forcs and Fary Halng, an art in wc umans and mtapysical bings work togtr But to truly com into tis art, to form a postv working working rlationsip wit our alli s, w must gv g v som tougt tougt to wat aling s s captr xplors a dntion of aling from spritual prspctv, on in contrast to a matralistc prspctv As umans, umans, w xprnc xprnc bot Our O ur mpasis mpasis r is t postv post v cts cts of Fary Fary Halin H aling, g, by b y wic w man not mrly nd rsults, rsults , but t t ff ffcts of consco con scousns usnsss
D R 1 1 9 So wat wat is aling? alin g? most obvious, obvio us, dirct, d irct, and yt yt most subtl answr is tat healn hea lng g s s a pocess heeb h eeby y bal balances ances ae estoed to balance
Howvr, if w tak a uman-cntric viw, and tn an go cntric cntric viw vi w,, our ida of balanc balanc immdiatly immdiatly bcoms b coms xclusiv . Balanc Bal anc bcoms my balanc, and is rlatd rlatd to individual bnt. bnt . is lads invitably to t modrnist situation wrby t sort-t sort-tr rm m bnt, t quick x, is all, vn at t xpns of t surrounding nvironmnt. As long as w fl good, noting ls mattrs. o go furtr into tis situation, w migt considr a practical xampl. If an ara of land is ovr populatd, ovr farmd, ovr xploitd, xpl oitd, it will boom boo m for for som yars. Evryo Evryon n as as noug to at and fls good. But vntually, t land bcoms dpltd, imbalancd, and cass to produc. is is imbalanc acts acts vry vry living cratur in t land, not mrly t umans, and crats a fdback pattrn wrby t dstructiv spiral acclrats uman population suffrs from malnourismnt, disas, and vntually bgi b gins ns to dclin dc lin.. y may vn di out altogtr. altogtr. Yt, Yt, it was t uman prsnc and practic practics s tat cratd cratd t imbalanc i mbalanc so t dclin of t uman uman population is t rbalancing, rbalancing, t dat isis t t alin al ing. g. sam modl applis to t individual, indi vidual, to m and an d to you: you : dat dat is t procss tat als t longtrm lon gtrm imbaancs imba ancs and toxins toxin s of t lif. So wn w tink of aling as a procss of coming into balanc and coming com ing out of imbalanc, imbalanc, w av av to consid con sidrr w wr r w st t trsolds. In our tortica xampl abov, on man wit a supply of stord food, drugs, supplmnts, and anti biotics could liv out t famin and disas. But, would b balancd? indi in dividu vidual al lif li f story mirrors mi rrors t gratr lif li f story of o f a plac, plac , a coll co llctiv ctiv,, or a plant. pl ant. Wat lvl , wat wat comunity of balancs bal ancs and imbalancs, do w addrss in t procss of aling? And, as individuals, ow muc sould w accpt or rjct of t comm unitis or ntworks ntworks of imbalanc imba lanc tat surroun surroundd us? u s?
1 20 W hee e e Ae A e hee h ee Knds K nds of of ealn al ng g
dd icatd to t t aling al ing of o f t indivi in dividual dual Matealstc edcne is ddicatd uman oting ls mattrs, and all is considrd fair in t war against disas, pain, illnss, and dat is vry focusd approa approac, c, dvlopd ovr t last two undrd yars yars of o f scintic rsarc, as producd rmarkabl tcniqus, spcially in t ld of surgr surgry. y. is is combativ combativ aling and a nd rquirs rquirs a spcic matr matriali iali stic prspctiv prspctiv and ddication. Its origin origi n is, i s, of cours, in in compassion for t individual, no mattr ow w migt qustion t commrcializd commrcial izd intrsts tat contro co ntroll mdic in in soci so citty. On of t ky ky concpts co ncpts in ti tiss typ typ of alin al ingg is spd s pd : it as as to b don as quickly as possib pos sibl l to obtain immdiat or or rapid rapid bncial bnc ial sults tat can b sn, fl flt,t, dnd, and apprciatd. apprci atd. als o ddicatd ddi catd to t aling al ing of t indivi ind ividual dual olstc edcne e dcne is also uman. In olist ol istic ic approacs to ali ng, of wic tr tr ar ar many, many, t ida of combat co mbat is rducd rduc d,, and t tndncy is to work towards balancing t ntir individual, ratr tan gting ovrt and manifst symptoms At its dpr lvls, olistic mdicin works wit complx and subtl rlationsip btwn t individual and is/ i s/rr nvironmnt, nvi ronmnt, somting somti ng tat is usually usual ly igord ig ord as irrlvant irrlv ant in matriali matrialistic stic mdical practics practics In tis typ typ of o f aling, a longr lo ngr trm approac is on found, and t quick x is not sougt so muc as t dp dp x, x , vn if i f it taks longr to aciv . watvrr t t traditi tradition, on, bgins bgi ns out out of tim . is i s Sp ptual tual healng hea lng watv is t most important concpt, watvr tradition of spiritual alig w may coos to work wit. Fary tradition is o dirnt in tis rspct: t alig obviats t usual cycls of tim. tim . Our immdiat imm diat sns of o f tis is troug t t dramatic dramatic instant instant alings rportd from tradition, wrby wounds clos up, or intrusions ar rmovd from t body. im is irrlvant in suc alings But tis is only a mr fractio of t potntial, for spiritual aling works wt a muc largr prspctiv of tim, nrgy nrgy,, and a nd int i ntraction. raction. In Fary Fary Haling Hali ng w work wit t rfol rfoldd Ali A lianc anc of o f uman, Far Fary, y, and living l iving crat cratur ur is in itslf its lf is dply aling, aling , for it brings
YSTERY D D 1 2 1 ti s on all thee ordrs of l i f into armony wit on anotr Wit tis root concpt and intraction, intraction, w suddnly nd an ntir ntir world of insigts into aling opning out for us It is no longr about t uman individual fling bttr, but about communion and consciousnss consci ousnss,, about about be bein ing g in the old o ld in an entiel ent iely y d deent ay ay is ida of a healin appli iss to all tr ordrs hea ling g change chang e of context cont ext appl of lif li f in t rfold rfold Alli Al lianc, anc, not j ust to t umans umans mutual mutual xcang, mutual mutual bnt. bn t. ROM ROM TRAI ION O AR AR EA EA ING
Bfor w can xplor tis tm in dpt, and discovr its practical practical impli i mplica cations, tions, bot in t art art of Fary Fary Haling, Ha ling, and and in i n our own livs, l ivs, w must rst xplor wat wat tra traditi dition on and Eart Eart Haling man, r Bot ar prass usd vry widly, somtims indiscri indi scriminatly minatly,, in t currnt currnt rvival of o f intrst intrst in i n spirituality spi rituality and magic And, as w now only too wll, words li tradition and aling alin g ar on rutl rutlss ssly ly abusd in manipulativ manipu lativ advrtising advrtising and political pol itical and and rligious rligi ous propaganda propaganda WA IS TRAIION?
Our dnitions ar going to b strict and consrvativ, at last in trms of t actual words tadition and Eath ealing Surpris ingly, or not, a simpl consrvativ consrvativ dnit d nition ion is i s oft oftnn a surpris surpris to many many popl, popl , as ty ty accpt t loos l oos and an d ambi ambiguous guous dnitions tat ar widly usd in mdia, popular boos, and gnral con vrsation vrsation about suc subj subj cts W liv l iv in an ag wn many n dnitions and potnt concpts troug troug words av bn i ij acd acd and vn twistd to to man tir tir opposits opposi ts Just listn li stn to any politica pol iticall spc, or viw commrcial advrtising in t mdia But, tis runs runs muc dpr dpr tan tan t t lis li s of politi pol iticians cians or t banal drivl of advrtising Wn most popl liv in world of sound bits and pop dni-
1 22 W L tons, ty los vocablary. Wn w los vocablary, w los t vcl v cl for for togt. Wn Wn w los t vcl vc l for for togt, tog t, w los t mans for prssng orslvs. Wn w cannot prss orslvs bngo b ngo ! W ar actly actl y w wr r w can do las l astt arm arm to vstd ntrsts, tos sam vstd ntrsts tat cratd t artc artcal al world n n t rst rst plac. It s s not a conspracy conspracy so mc as a no-organc ntwork of obfscaton posng as a corncopa of modrnst bnts. "B t prson yo rally ar. "Eprss yorslf yorsl f trog yor frntr. frntr. "odrn " odrn l vng v ng for for t way way yo ar tod todaay. " trad tradton ton of . . . Sc vag psdo-man psd o-manngf ngfl l prass ar ar t cl c ldrn drn of otr wor as, som o wc as gratly transformd t way modrn popl tnk word "arctyp, vryon knows, rfrs rfrs to crtan crtan ky mags n t psyc: psyc : t Fatr, Fatr, t Goddss, Godds s, t Strong an, t Flowr adn, and so fort. Bt, ts manng s vry contmporary and was cond by c Jng, wo took took a Grk Gr k word word an gav t t a manng man ng of s s own. An arctyp, arctyp , p ntl ntl lss tan 1 00 yars ago, mant a cosmc matr, matr, mold, or sapng forc, o t of wc rnt patts patts of o f craton wr sapd, tat ld to grops of o f manfstaton manfstaton tat ad ad many rlatons rlato nsp ps, s, d to tr tr arct arctypal ypal orgns or gns n t sprtal or cos mc ralm. s a pow powrf rfll tool for concptal zng as bn mn m nm mzd zd n s n trapy trapy to rfr rfr solly sol ly to t o aspcts of o f t man psyc. psyc . Jngan Jng an and post-Jngan pos t-Jngan arctyp s somtng so mtng vry d d rnt from from t tr manng of t word. word as bn jackd, ts manng cangd cangd n a mannr mannr tat tat dns s ts orgnal or gnal manng. I av spnt som som spac spac on ts t s ampl, bcas t sam tng as occrrd wt t word "tradton, albt n a vry drnt way and for qt ffrnt rasons. But t sng grond of manng, wc ss away away from from dpt dpt towards towards t sallows sal lows,, s s stll st ll prsnt. A tadton s somtng tat as bn gong on for for a long tm, tm , andd down do wn from from t ancstral past. past . It s s not a cstom o r a pattrn pattrn tat tat as as bn bn cratd cratd by by any on prson or grop wtn on lf l ftm ky dnton dnt on of o f trat traton on s tat tat t has no autho o wa maks maks t tra tradtonal dtonal . Lgslaton Lg slaton s fond ognato ts s wa
D D R 123 upon, and rcognizs, t signicanc of tis dnition in copy rgt, for f f tr i s an autor tr is i s a copyrigt copyri gt B ut if a sourc is traditio traditional nal,, tr is no copyrigt copyri gt It as no ownr, ownr, no originato orig inatorr is ida of tradtion tradtion as somting somting anonymous anonymous and col lctiv i s vitally important for tos of us wo work wit t spiritual imptus of ancstral ancstral wisdo wi sdom m In rvival rvi val paganism and witccra, many groups and and individuals individua ls us us t t pas n our traditi tradition, on, wn in fact ty ar rfrring to t clusiv custo and pactce of tir group or ntw ntwork, ork, wic wi c is i s on dened by texts by specc rfrring to a traditi tradition on in tis manr manr of conscious conscio us authos Anyon rfrring slfidnti slfidntication cation is i s not in i n a tradition, tradition, for tradition tradition dos do s not idnti id nti itslf as suc it mrly is or can can w criticiz suc assr assrions ions blindly, bl indly, for ty ar mad out of innocnc, innocn c, troug troug ignor i gnoranc anc of t tru natur of tradition or simply, t trm tradition as bn ij ij ackd in t last 50 yars or so, s o, and is on o n its way toward towardss losing lo sing its dpr dpr ad ad muc mor vauabl maning maj maj ority of rvival rvival spirituali spiritualitty and magic mag ic is, i s, strictly strictly spaking, spaking, custo andp andpact actce ce dened n ed by by texts by by spec pe ccc autho auth oss Suc tts can b privat privat manuscripts manuscripts or ritual books, or can b publisd publi sd itms tat ar widly rad Wn I rfr to t Fary tradition, I am rfrring to a collctiv of ancstral traditions and folkloric practics, mainly from Europ, Britain, B ritain, and Irland, bu t wit many many parall paralll lss and intrconnctions worldwid worldwi d I am not rfrring rfrring to t t R Stwart Far radition r is no suc ting, no mattr ow muc original tt I publis as an autor, and no mattr ow many rituals or visualizations I crat to lp us all com into a dpr rlationsip wit t Fary tra tradit dition ion odrn spcic magical or spiritual group idntitis oftn associat tmslvs wit ancstral traditions Roman, Grk, Strga, ors, Cltic C ltic and an d so fort fort us t Fa F ary ry tradit tradition ion tat tat w ar ar daling wit in tis boo is, broadly broadly spaking, Clti C ltic c But tr tr ar ar many many conction conctionss to Italian, Itali an, ors-Grma ors- Grmani nic, c, Gr, Prsian, Prs ian, and an d many many otr traditio traditions, ns, as Fary Fary magic magi c i s at t t founda foundatio tionn of all magic Howvr, t gratr ancstral traditons ar cultual and vry wid trritors trritors idd, id d, and a nd ty canot canot hstocal covring vry
1 24 W L b truy truy spc s pcd d wtn w tn a r raton atons spp to odrn paga pagann custo and pracc pracc y y can, and os crany do, do, p p to dn a ctan ctan broad broad cutura cu tura any an y wn a odrn paga pagann or agca ag ca group, but cannot b clad as tradtons n tsvs, spcay not as radons radons o wic a group or ndv dua blongs bl ongs ancstra ancstra trad tradons ons ar ar cutura cutura and sorcal sorcal col co l lcvs lc vs,, rpotd rpotd any a ny in ltraur and arcaology, wc brac any vard sub radons radons of f f, agc ag c,, folk folkor, or, and and nc praccs praccs.. Sos ntlignt rports, wic for bass for our od idas i das about ancstra ancstra rad radons ons,, ar ant ant opo opolog logca ca or fro fro folkor studs, and so crtainy contan contnt fro t rnans rnans of vng vng agcal ag cal fo kloric kl oric tradi traditio tions. ns. W igt i gt ink of classc xaps xaps suc as collction co llction of o f Galic Galic pray prayrs, rs, Cana Gaedelca or Llands Aada rportng t praccs of Italan fo ko k o ag. ag . n t t ar ot, ot, o od, aps ap s tat tat ar ar uc ss ss ctan of orgn or gn and aways aways otly otly dbatd In s w av carisatc ndvduas wo intntionay cra odrn rvvas of pagans, sos basd on rsarc no ancnt practcs practc s and, and, wa cos co s nx nx s os potan potantt n our our dscu d scuss sson, on, ty also cla cla o hae ece ed soe ateal dect decto lng ost o st faou faouss xapl s probably probabl y folkloc olk loc tadt tadtona onall soce so cess Grald Gra ld Gardnr, Gardnr, oug any or can b ctd . W can us Gardnr as an xap of t on wo sands for any n ts procss, wtout any any dsrspct d srspct tr to or to t any Gardnr studd any aspcts of agc foklor and antro pology, and cratd a nw st of cstos and pactces drvng fro cltal and hstocal vdnc n itr i tratu atu and and incudd, inc udd, as assrts, ata rnants of a lvng anonyous radon of fok agc n Engand us producd a st of rtuals, wc today today av any ratvs and varants varants,, and w av a v bco wdsprad c so s o and an d pac p actc tcee den dened ed by by text tex t by by a spe spec ccc atral as bn a aj aj or nunc on t rvva o f atho ts atral wtccra, pagans, pagans , and agc. ag c. It s s alost alos t always always rfrr rfrrd d to as t Gardnran Gardnran tradton, tradto n, wic s a slf sl f-cancl -cancl ng dnto dn ton, n, as an autor cannot b t sour of a tradton, ony t ancstral coctv can b suc a sourc nc agan, ts analyss is not
T M D D R R 25 disrspct di srspctfful to Gardnr: Gardnr : on of my rst introduction introduct ionss to somon somo n mdiating mdiating t Goddss was in ritual wit Patricia Patricia Crowt Crowtr r,, a prist ss ofgrat ofgrat powr, wo was traind and and ini i nitiatd tiatd by Grald Gra ld Gardnr At ti tiss stag in i n t t xplora xpl oratition on of traditi tradition, on, I must must stat stat rmly tat I do not discuss di scuss any of t abov commnts co mmnts on contm co ntmpora porary ry claims cla ims abou aboutt i n our tradition tradition out of cynici cyni cism sm Indd, Indd , I av no doubt tat many aspcts of t pagan and magical rvival driv from and, mor mportantly, tap into t spirit of t ancstral consciousnss Witout pivotal gurs lik Gardnr and many otrs, t rvival would wou ld not av gaind suc imptus and nrgy nrgy ut, if i f w ar ar to go forwar forwardd and dn an ongoing ongo ing and dpni d pning ng futur potntial for our spirituality, w must stop tinking and saying tat spcic pactics and txts ar ar tra traditions dition s y doing so, w dpriv ourslvs of a sourc of spiritual powr, wisdom, and insigt W los our sns of t ancstral consciousnss mbodid in t tru and anonymous anonymous collctiv co llctiv traditions of ac land W dpriv ourslvs by assuming tat a tradition is only a dnd st of mtods wit a labl And, no mattr ow n and powrful powrful suc a st st may b, b, it is i s at at bst, a subst of modrn custos and pactics cratd out of a cultural and istorical ambinc drawing upon dnd sourcs (Nors, Cltic, Grk, Italian, Finni Fi nnis, s, and so s o fort fort)) is raiss t ntir qustion of ducation witin pagan and wiccan or magical groups, g roups, many many of wic ar lgally lgal ly rcognizd rcog nizd rligio rli gious us organizatio organizations ns For t ongoing and an d growing trnd towar towards ds slf s lf-rfrnc -rfrnc as an autority (In Our Ou r radition raditi on)) lad l adss us away from from t migt mi gtyy ocan oc an of ancstral ancstral wisdom wi sdom towards towards small smal l islands is lands of o f an incrasingly politicizd, polit icizd, l imitd, and xclusiv custom and pract practic ic In otr words, a pagan group, curc, tmpl, or organization bgins bgi ns to incrasingly incrasing ly rsmbl r smbl tos t os vry slf s lf-r -rfr frrin ringg structurs structurs tat tat ty ty sougt to to rplac tos tos poli po lititicizd cizd rli gions gio ns tat tat rf rfrr only to tmslvs t mslvs as sol so l sourcs of autority autority In a broadr sns, of cours, cour s, ti s is fat of any igly ig ly orgaizd o rgaizd uman group, b it a corporation, a political pa, or a curc or tmpl tmpl But w w ar talking talki ng about sptual taditions r, r, not scal sc al
1 26 W OF L practics practics or (orror (orror of orors orors!! ) dogma Having plord som dnitions dn itions of aling and of o f tradition, tradition, lt us mov on o n to t dr concpt of Eart Eart Haling Hal ing WA I S A A EALIN?
In svral catrs of tis book, w plor t rlationsip btwn btwn traditi traditions ons and practic practics s of Fary Fary Hal H alig ig,, and aling alin g in in gnral. In tis sctio, w will go dpr into tis rlationsip, spcially by ploring and dning, as muc as possibl, t concpt concpt of o f Eat Eat Hali H aling. ng. In our currnt tim of nvironmntal crisis or ratr criss (plural), (pl ural), it as bcom bco m fa fasionabl si onabl to talk ta lk grandly grandly about plantary plantary aling. Eart Haling is just tat aling o t plant. It is t dpst lvl of aling tat tr may b, and w would b posurs posurs if w claim cl aimdd to b abl ab l to aciv it alon alon . Nw Ag movmnt movmnt is i s full ul l of grandios grandios claims of aling ali ng and ascnsion ascnsion wic sm to inat in at t t go, ratr tan com clo c los s to a tru tical and spiritual transformation. Anyo sriously working on plantary aling must rst admit, to imslf or rslf, tat is a long-trm task wit wit no immdiat immd iat prsonal prsonal bnt Wn w w com to tis invitabl invitabl conclusi conc lusion, on, w ar not alon. alon . Our Our ancstors, wo built t ston circls circl s and alignmnts, did d id not build tm or tmslvs. Considr tat ts sacrd sits on took cnturis, gnrations, to build. ancstors built tm not for tmslv tms lvs, s, but for for us, t gnrations gnratio ns of o f t utur. utur. So wn w work on spiritual spi ritual tasks w ar working for for futur futur gnrations gnratio ns,, j ust as as our ancstors ancstors did. did . is i s concpt, tis mtod, ti s trut trut puts us into a d d stram of o f spiritual aw awar arnss nss tat transcd transcdss tim and opns us to t wisdom rsourcs of t ancstors. or simply w w migt mi gt say tis t t sot-tr sot-trm m , , t t sot-tr sot-trm m aim for gain, gain , prot, and slf s lf,, as as fail faild, d, so lt lt s focus focus on di scovring and and tn tn implmn imp lmnting ting t log-trm lo g-trm trut trut.. W Wr r do w bgin? bgin ? Prob ably wit t admissio admis sionn tat tat w do not know wat wat ti tiss long-trm trut of plan pl anta tary ry alig al ig may may bcom, bcom , tn wit t t commitmnt commi tmnt
T M D R 1 27 tat w ar willing to work towards it, unconditionally. Eart Haling is not mrly about claning up pollution, r plnising t ozon layr, planting mor trs, or allowing cratur craturs s to l iv naturally naturally onc mor All Al l of ts ts aims ai ms ar ssntial, ssntial , wortwil, and good, but ty dal wit symptoms ratr tan causs causs Until w av av a cang of aw awar arnss nss on o n a vry vry larg scal, scal , w ar mrly claning up a mss, a task tat sms vr gratr and mor daunting to t workrs So Eart Haling, wil cla cl aning up u p t t mss, m ss, must also b about a cang cang of o f aw awar arn ns sss W tik of o f suc su c cangs, cang s, appropriatly, as ncss nc ssar aryy for for uman awarnss, bot individual and collctiv Suc a rvolution of umanity towards towards an tical slf s lfprsrvatio prsrvationn sms to b ssntial ssn tial now for for our survival as a spc is i s Onc upon a tim it i t migt av bn a matt mattrr of igr tic tics, s, but now it i s urgnt and upon us do it or di di In t Fary tradition, tr is a long stablisd pattrn of co-opration btwn umans, Fary bings, and living craturs conscious coo s riously ly mbark co operation peration If w ar to srious upon our sar of Eart Haling, t dpst lvl of Fary Haling, it must b a co-oprativ vntur o ntr into tis coopration, co opration, w must stab stab lis li s rlationsip rlations ipss wit t largr organs of t plan pl antar taryy Bin B ing g s s ar ar dnd dnd in ancstral traditio traditionn as Giants or itans itans rst dnition is orsutonic orsutonic;; t scond is Grk and vn prGrk in origin Bot dscrib vast and powrful powrful bings tat ar at t foundations of t cratio crationn of t plant, and ar associat wit plantary forcs suc as massiv storms, artuaks, volcanos, polar ic, and so fort Similar concpts and bings ar found found in all t fol folklor kloric ic traditions world worl d wid, and play play a signican signi cantt rol rol in ancstr ancstral al and sotric mystical and rligious lor, mtods, mtods, and initia initi ations Of cours, t t matriali st or mod rational rationalis istt assums all al l of t abov to b simpl istic imagry to account for for natural natural pnomnon, to wic suprsttion or fars av bn attacd, accumulating troug t gnrations Yt, ancstral tradition dos not mrly us myts of ts vast bings to xplain wy an artuak occurs, toug tat ida is i s indd prsnt prsnt at at a suprcial suprcial lvl I n
28 W L t accounts of bot Giants Gi ants an itans, tr tr is a clar cl ar conncti conn ction on btwn btw n t pantary p antary forc forcss and t cosm c osmic ic forcs of cration and dstruction dstructi on.. So ratr ratr tan bing b ing a simplist simpl istic ic rationalizatio rational izationn of fars, t dscriptions dscription s of o f Giants and itans itans provid dp dp mytic insigts ins igts into vls of plantary intraction witin itsf, and ow suc intractions intractions rsonat rsonat wit t gratr gratr ntitis of t cosmos co smos . It as bn a common assumption for t last 200 yars (by t scincs of "Wstrn cultur) tat myts ar t product o ignoranc A simil si milar ar assumption was mad b y t foundrs foundrs of o f t psycological movmnt in t lat 9t Cntury, wo assumd at myts and Fary tals wr traditiona mbodimnts of t collctiv col lctiv and individual indi vidual psyc or tat, tat, at bst (as assumd by ung), tat ty wr a kind of proto-psycology proto-psycology tat cou ld b subsumd undr t nw tra traputic putic insigts ins igts and mtods. yts Fary Fary tal ta ls, s, and lgnds all a ll mbody mbod y a way way of dscribin dscr ibingg t rlationsip btwn umans, t plant and otr ordrs of lif uc of tis wisdom is also found, albit in diffring prstations, in prnial prni al sotric s otric traditi traditions ons of o f t world, toug tis is i s on ignord or rpudiatd by scintists sci ntists and sco scolars lars alik. alik . Bot Bo t t t Grk pilos pi losoprs oprs and t t mdiva Qabali Qaba lists sts aduat aduat yy dscribd t intractions of tim, spac, and nrgy cnturis bfor bfor w Pysic Pys ics; s; Plato gav a dtail d st s t of orbital proportions of t plants of our solar systm mor tan a tousad yars bfor t invntion of t tlscop. Similar idas an cosmic pattrns pattrns ar ar found found in i n myt and lgnd lg nd worldwid, worldwid , but b ut ar too on trivializd by t arrogat assumptions of modrnist analysts or rsarcrs. An intrsting ampl is t rmarkab book Hamlet am let Mill by DSantillana and H. VonDcnd, wrin t scolars amply dmonstrat tat myt is a way of dscribing t cosmos and t solar systm, a way tat was igly dvlopd in non litra culturs. But trougout t book, t autors sm to b wofully ignorant of t prnnial sotric traditions of tir own Europan) cultur, and so spn muc of tir tim and txt r-invnting - invnting wls, wl s, wn wn igy ig y ctiv ctiv vicl v icls s surround tm.
T T D D R 1 29 TH E AERY RIION RIION AN COSMI WISOM
Lt L t us tin tin of t mytic aspcts of o f t Fary and UndrW Un drWorl orldd traditions traditions as our ou r inritanc inritanc of o f cosmic cosm ic wisdom, wisdom , rat ratr r tan tan as crud attmpts to xplai xpl ainn pnomna to gnorant g norant and far farfu full mind mi ndss Wit t lp of o f tis rsourc rsourc of o f ancstral wsdom, wsdom , w will wi ll com into i nto a aling rlationsip btwn umanity, t plant, and t otr ordrs of l i f W do tis ti s by truly undrstandin u ndrstandingg tat w ar a part of t Eart Eart,, t Solar So lar Sy stm, stm, and t Cosmos Cos mos Until Unti l umans rmmbr rmmbr ta tatt t t Eart Eart is i s a vast living li ving bing, bin g, and tat w w ar a part of tat tat Entity, no n o amount of intl lctual stratgi stratgis s for aling al ing t nviront wil l b truly ctiv ctiv Fary Fary and UndrWorld traditions, and tir quivalnts worldwid, mak it c lar and unambiguous unambigu ous ta tatt umanit umanityy is not alon it s not suprior suprior Fary Fary tradition, tradition, at on of o f its dpr initiator ini tiatoryy lvls, lvls , tacs tacs tat tat a uman uman is i s incomplt inc omplt,, and tat tat a complt bing bi ng is is a armonious fusion of uman, Fary, and living cratur: t f fold Alli Al liaanc It is umanity articially contrivd sns of isolation and antagonsm, antagonsm, t t lonly lonl y cild c ild lasing out at t world around around it, wic as causd causd our ills il ls Environm Envi ronmntal ntal lls l ls ar rct rctd d into uman uman ills il ls,, until w truly undrstand ta tatt w ar on wit t land, t ocans, oca ns, and t t plant pl ant Onc w truly truly now tat w w ar not uniqu, u niqu, but ar part of t l iving world, w can bgin b gin t tru procss procss of o f a alng TH E T HREEFOL LLIAN LLIAN
old o ld traditi tradition on tacs tacs tat tat a uman uman bing alon a lon is ncomplt F ar from bing bi ng suprio su prior, r, dominant ntiti s cratd to to triump ovr and ultimatly, it would sm, dstroy t Eart, umans av av lost lo st t knowldg of tir tru natur is loss is wat lads to t sns sns of o f lonli lon linss nss and incompltnss inco mpltnss tat vry uman uman fl fls s and its ngativ aspcts lad to t ostility towards all otr iving craturs, to t vry lands and ocans tat giv umans tir
1 3 0 W L L sustanc , and to t plant wrof ty ty av tir ti r lif li f . Huans sk to assuag tir tir lonlinss lon linss wit wit sual passio, drugs, trivial acin-cntr acin-c ntrdd nttainnts nttainnts tat tat spiral into dgrading fantasy antasy and violnc vio lnc . Lik L ik angry cildr, ci ldr, ty las out in rag and rj rj ction fro so smingly ptty urt, but av no ral sns of wy ty ty strik, strik, vn at tos wo lov t, i n tis cas, unsn. ir pain pai n is fro tir los l oss.s. In t Fary traditio traditio w say tat tat ty ty av lost lo st t t ptals of o f t ros. d os of Fiv Fi v Ptals is t rsult of o f Copltio Co pltionn of o f t rfol rfoldd All Al l ianc of Huan, Fary, Fary, and Living Liv ing Cratur. Ar Coplt Co pltion ion wit t Fivfol Fivfoldd d d os, cos ransf ransforation oration wit t Fivf Fiv fold ol d Wit os, os , and an d tn t Tnfold os brings rgnc. Copltion, ransforation of tat wic was copltd cop ltd,, and mrgnc into a nwd nwd Wor World ld.. o co co into i nto t rf rfol oldd All Al l ianc, you y ou ust go to t Cross Cro ss roads wr t Four Hiddn Ways co togtr; t Four Hiddn Hi ddn Ways of t Worl Worldd tat ak ak long l ong travls trav ls sot and sot ons on s av avyy wit wit uniagind uniagi nd ti. ti . At t Crossroads, at t plac wr all ordrs of lif t togtr, togtr, sk out o ut your Fary Fary alli al lis s and an d copani cop anion on cratur craturs s.. You cannot copl t t or invok t, any mor mor tan tan you can compl or invok uan copanions copanio ns in t outr and surfacing surfacing world. worl d. If you go to t Crossroads wit an stabl stablisd isd ida of t allis all is tat tat you tin tinkk you nd, you will wil l fai faill . Tos tat com com and go ar ar tos tat com and go . y ar tos tat ar ndful ndful,, armonous, armono us, and appropriat. At rst, a ost of may may wil w illl com com . Bu B u out out of tat trooping troopi ng ost, o st, so twos twos or trs trs wil w illl draw draw clos cl os,, all togt. togt. Ad from from t willll co on spcial wi spc ially ly strog strog for ac of t two two ordrs of lif li f, Fary Fary and cratur cratur . o o on on sid si d cos t Fary ally, itr o o your rigt or l. o t otr sid cos t living cratur, b it of land, sa, sa , or air. Sns, s, and fl fl t to your rigt and to your lft. lft. B still and cal in tir company company all tr of you strng strngt tnn and support on anotr at t Crossroads. Ar counion counio n wit t, yo u ay rturn rturn to your you r outr world, stpping back from from t t Crossroads Cr ossroads i i pac. Do tis ti s ovr ov r and ovr, ovr, until you ar at as wit it.
T M D R 1 3 THE WNG E CRON
r r ar many many ways ways to com c om dpr dp r into t Allianc, All ianc, and to nd t lost l ost ptals ptals of o f t d d os os Hr is on long taugt taugt in t old tradition: Go to t t Crossroads, and com i nto nto you r rf rfol oldd Allianc All ianc B still, stil l, brating brating stadily, stadi ly, and wait unti untill ty draw draw clos clos to your yo ur rigt and l Plac t balls bal ls of your tumbs tumbs ovr your ys, into t y sock ts so tat all i s dark dark dgs of your ands ands will wil l touc along t midl mi dlin in of o f your nos no s and brow t your ngr fall fall and wrap wrap at on your brow, brow, tumbs to to your tmpl, and ngrtips ngrtips to to your air lin li n o on on sid, sid , op o pnn t t way way for for your you r Fary ally, wo will wil l mrg wit you somwat so mwat on tat sid On t otr sid opn t way way for for a siritual crat cratur, ur, b it of land, sa, or air, air, wic will wil l mrg mrg wit you somw so mwat at on tat tat sid sid ow xtnd you ngrs and tumb tumb straigt straigt up and out, out , strtcing strtcing tm to mak a crown ngrs will radiat upwards and t tumbs out to t sids sid s is is is t Wing Wingdd Crown ow you will wil l fl fl your yo ur companions com co m closr cl osr in to mrg wit you, troug troug your yo ur tumbs tumbs Your Your rigt sid is of t natur natur of on, your l is of t natur of t otr S lowly li away away on and, and opn tat y y You You will wil l s as your companion compani on of tat sid ss ss Now slowly sl owly li away away t otr and, and opn tat y to s as companion companio n of tat sid ss s s us, on y ss wit t Fary sigt, and t otr ss wit t cratur cratur sigt is may may caus som sakin sakingg or vtigo vtigo,, at rst Ar som momnts, mo mnts, rtu rtu t ands on by on on to t Wingd Wingd Crown n n rax Wingd Crown Cro wn wit ngrs wrappd wrappd on t skul skulll agan ow you tak down on and to s again wit your uman uman y, tn t t otr otr and to s again aga in wit your uman uman y y Wn you ar practicd in tis art, do it wit ys opn wil walking about You will discovr tat t world is vry dirnt from t way way you tougt tou gt it was from t way way you av av bn falsl als lyy taugt
32 T W L L WOR NG W NN ER CONAS CONAS N N AERY EA NG N G
In ti tiss chapter chapter we we wil wi l describ de scribee the step step y step step basic bas ic stages stages of how we work with Faery Healing These apply no matter what may e your Aptitud Aptitudes es (ndg Aptitudes Aptitudes is i s descried in Chapter 3 ) . Th e ed se ive ive Petas P etas 1 . Go to the Crossroads, and open out your Threefold Alliance
(The Threef Threefol oldd Alli Al liance ance is i s described descri bed in this chapte chapter) r) Do this efore efore doing anythig els e t is the rst step step in all Faery magic, magic , and also the ast and most advanced, no matter how many other methods you learn learn 2 . o to the the Crossroads (or (or wile at the the Crossroads), Crossroads) , and attu attune ne to those allies all ies,, Cousins, Cousi ns, and Co-W Co- Walkers of the the Faery realm tha thatt will wil l work work with you in te tasks tasks of ealing 3 Attune to the healing forces shared and exchanged etween yourself and your allies Let these forces/energies/contacts ow through you, triggering your Aptitude 4 Work with your alle all ess and your Aptitude(s) in the the healing healin g task task 5. Cose y going to te Crossroads again ie thanks and ac nowledgement to those spiritual ei eing ngss that that have worked worked with you yo u This vef vefol oldd patte pattern rn is the asc as c one for all Faer F aeryy eali e aling, ng, regard less le ss of o f the task or te Aptitude Aptitudess There There will wi ll e times and tasks when you wan wantt to open out t other leves leve s These These are descred descr ed next, and you will nd support material for them in various chapters in this ook, and also in Earth Lght and Power Wthn the Land the earlier compaion compaion volumes in tis series In the Mystery Mystery of o fthe Doule Dou le Rose, Ro se, each of these these stages stages relates relates to one ofthe of the ve petals o the ed ose, os e, whih works works thr through ough blood bl ood The Th e spiritual spiri tual and transf transformative ormative forces forces can, ca n, and an d do, ow into i nto the human human ody, according accordin g to cert ce rtan an Aptitudes The Aptitudes are "in the lood, lood, as are some of the allies all ies which whic h are, are, in tradition, tradition, said to e present present with with certan certan loodlines loo dlines or famili families es This Th is type type ofhealing of healing is the one refe referr rred ed to in the traditins traditins of the the Sevent Sevent Child Chi ld or, or , in i n fol folkk
T M D R 133 tales, tale s, the seenth se enth son of a seenth son (ut ( ut it refers refers eually eual ly to male mal e or female). emale) . The Red Re d Ro Ro se healing healin g must ow though though the human human ody efore efore it wors wors through through other ehicles ehicl es.. It ows in comination com ination from from Faery allie all ies, s, l iing creatur creatures es,, and Ancestors, Ancestors, into and though though the human healer. Rememer Remem er that that the Red Rose is nourish nour ished ed y the Rier of Tears, shed y the Red Dragon. Liewise the White Rose, to which we willll proceed next, wi next, is nourished y the Rier of B lood loo d which which is shed y the the White White Dragon. Dragon . The White se ive etas
The Th e next efol efoldd patte patte rel relaates to the White Rose . In this, this , we wor with force forcess that do not ow through the human ody until unti l the Doul Do ulee Rose i s created. These are some s ome of the deeper deepe r forces forces of the Faery Realm and UnderWorl UnderWorl. . 1 . Go to the the Cross roads and open op en the the Well el l of L ight (Chpter (Chpter 1)
2 Open the the way way for for one or more Go-B Go -Betweens etweens (Chapter (Chapter 2 3 The Go-Betweens mediate the presence of a Mentor, or Great One from from the Faery tradition tradition who rises ris es out o ut of the Wel Welll of o f Light. Li ght. 4. A union is created wherey spiritual forces ow a from the Shining Ones deep in the Well of Light; to and though the Mentor; c to and through through the the Go-B G o-Betw etween eens; s; d) to and tough tough the allies and cowalers; and then e) outward though the humans. These stages stages relate re late t o the the petals of the White Rose. Rose . 5. The connection is then returned, in reerse order, with thans thans and acnowledgements, worin woringg stage y stage ac ac to to the Crossroads as fol follows lows : humans, Threef Threefol oldd Ali A liance, ance, GoB Go Betw etween eens, s, Mentor, and Well of Light. We then close our awaeness o the Crossroads and the Four idden Ways Ways.. The White Rose ealing does not ow o w directly directly through through the human human ody, ut th though ough he Red Rose ealing eal ing.. The deeper force forcess hae to e medi me diated ated and transf transformed ormed ef efore ore they ow out into the ouer ouer or
134 T W O L
surfac surfac world worl d Thr Thr is als a lsoo a spcic a a of diating Whit Ros haling throug throug innr vision, whrby thr is no touch or othr Aptitud at work physcally physca lly Mthods of this so, unfouna unfounatly tly,, ar ar widly trivializd trivial izd in Nw Ag haling, hali ng, so w ust b vry clar cl ar indd that w do not conf con fus or compar co mpar th Whit Ros mthods mtho ds and forc forcss with thos thos of popularizd popularizd dista di stanc nc haling hal ing H E YSTERY OF T-E T-E O JL E OSE OSE
each ea ching ing from Inne nn e r Contac Con tacts ts
Fro Fro tim to to tim in my books, publi pub lishd shd ovr ovr th th last 8 yars and or I av found it hlpful to includ som matrial that coms dirctly from t innr contacts. I must say, imdiatly that th innr contacts do not uot or dictat txt, and thr is no vrbatim transcription Most of th tim, I sns nput from y innr conacts and I translat this out in worabl txt for th contmporary radr Thy do not offr it as txt, but in a complt comp ltly ly dif di ffrnt way way that that I will wil l dscrib ds crib shortly So whn yo yo ar radi rading ng a taching or communication from innr conta c ontacts, cts, such as tos I hav uotd ovr t yars in various books you ar gtting a vrsion tha thatt is mor mor dirct, dirc t, lss l ss ditd, dit d, and has a distinct di stinct voic tat is not my my own How How does it i t work?
sually, sual ly, I attun to th subj subj ct attr attr and and rciv rciv innr i nnr intimations about abou t it. To do thi thiss I hav hav to to b still stil l and calm, cal m, and "f " fl my way way nto th th subj subj ct. Somtims, So mtims, ths intima inti mation tionss com vr vr strongl of thir thir own o wn volition vol ition,, as was t cas with wit h th Mystr Mystryy of th Doubl Do ubl Ros Ros Th comunication comun ication cos without words but in srams of concpts conc pts that that ar ar at th vry dg o fvrbal dnition sually thr thr ar ar no imags, but a formlss formlss dirct di rct transissi transission on This will wi ll co out, hrough th human ind, as vry concntratd multi-lvl
M D R 3 5 phrases phrases and sentence sentencess he tone tone i s oen archaic, archaic, but not not in i n alse alse ancient English English It is i s archaic archaic because all al l inner contact contactss draw draw some of the communicative power from the collective of ancestral consciousness consc iousness his hi s pool is used as a reservoi reservoirr of energy energy for for the streams of communication So when specic material is put into words, words, the language is o ften multi-lev multi -level el in meaning, and seems see ms to to be of an older old er stratum stratum than, than, say, say, modern mode rn day street Engli Eng lish sh or that of a televis tele vision ion presenter pr esenter But there are are no mysterious mysterio us words or fake fake antiuarianis antiuarianisms, ms, as this is living liv ing langua l anguage ge,, not a romantic mood or reproduction Oen, a set of related concepts will come all at once, like a complex compl ex interwoven knot knot of several di stinct strands strands It is my task task to open ope n this thi s out so that that the the reader can read what what is woven woven there there More M ore dicult to describe is something else that happens I sense and feel the actual energies and processes that are being described Not, undoubtedly, in full, but as a touch or preview mode of consciousness consciousne ss receive resonances or access points poi nts that that lead into into the deeper consciousn consci ousness ess and the spiritual spiri tual forces forces f go ack ack over the material, can recover those sutle feelings to access the experiences themselves his is the same method that we use in teaching workshops: students remember by the eeling the subtle tone and touch of the iner i ner contact contact or energy, and not merely by a set o detailed itellectual notes his recapiulation by eel eeling, ing, closely clos ely akin to our sense of touch, is i s what what the the early poets called cal led reverie, a mode of consciou cons ciousness sness in which which the imagination is enthused with with a shared shared awar awarene eness ss o much that that isis oside osi de the individ indi vidal al psyche psyche o o other other modes mode s of being, bei ng, and and of other other beings bein gs ere, therefo therefore, re, is some direct direc t teaching teaching concerning concernin g the Mystery Mystery of the the Double Do uble Rose ere er e we will shar sharee with you the Mystery Mystery o o the Doubl Do ublee Rose, the Red and an d White, the wo wo Rivers, Ri vers, the th e w wo Dragons Dragon s his is a mutable mutable Mystery Mystery,, not rgid, not systema systematc tc t is i s uid ui d and changea c hangeal le, e, ut always with w ithin in the two-fol two-foldd pattern pattern of o f the Double Dou ble Rose, Ro se, each e ach rose rose having having ve petals petal s When the roses rose s are are separate, they embody embo dy the human world and the Faery or spirit spir it world in separation When they are united, bringing the two
136 T W OF L
worlds together in peace and harmony, they may unite in two di di erent ways ways.. wo Unons of the ouble Rose
The rst unon is i s to to intertwine intertwine in a helix. This ming mi ngling ling of o f the rose trees invol i nvolves ves many owers, ower s, inte i ntertw rtwined ined as red and white white alternativ alternatively ely or o r in paterns paterns when they bloom blo om.. This Thi s is the form form of interaction interaction tough the the generatio generations, ns, in time, in nature. We We w wou oud d say that that the Roses Rose s twine twine together according accor ding to the Moon, M oon, and Under the Sun, for they reach from Earth upwards owards Moon, to Sun, in their twining. twining . The second union is the merging of Red and White as one ower, creating a Rose Rose o f Ten Petals . This T his Tenf Tenfo odd Rose grows within one liv l iving ing entity, entity, unbound by time in the the starry starry world world . We would say tha this rose grows neither by the igh of the Sun nor ofthe Moon, but by Earth Light and Star Light only The Tenfold Rose is created by the fusion of the Threefold Ai A iance ance in he Red Rose and and the the Shining On es, Mentors, Mentors, and GoBetweens Go Betweens in the Whit Whitee Rose . In each case, Three Three becomes becom es Five in the petas, petas, and an d the two Fives become Ten in the Doube Rose, which then becomes One. The Five Petals of the Red Rose, in and about the human, are thus the Individual Indiv idual Human (yoursel (yoursel 1 the 2 . the the Feminine Fem inine (of yourself and and ancestors) ancestors) the Mascuine Mascui ne (of yoursef and ancestors) 3 the Faery aies, ai es, cousins and and co-waers co-waers 4. the Faery 5 the the companion companion ivng creatu creatures res Most humans have scattered their Rose petals, and are not connected to more than the rst peta, sometimes also to the second by gender, more rarey to the rst, second, and third, regard regardes esss of gender. The First F irst Tas Tas ofthe of the Myst My stery ery is i s to gather the petals that are scattered and discover how they may be unied into a who whoee Red Rose. Rose . The Fve Petals of o f the White
T M D R 3 7 Ros, in and about th UndrWorld, ar as follows th Go-Btwn(s) (transhuman in th UndrWorld)
2 th Mntor(s) or Grat Ons 3 th Shining Shi ning Ons in th Wl Wlll of Light Li ght that that wa wa upwards upwards 4. th Shi S hini ning ng Ons in i n th th Wl Wlll of o f L i ght that that wa downward downward 5 th Sourc So urc of Earth Earth Light, Li ght, th th On Within th Earth Earth Th Whit Rir nourishs th Rd Ros, and riss from th UndrWorld to th Ovrworld, thn dscnds again carrying with it th sorrows of th surfac world; hnc it is calld th Rvr Rv r of Tars. ars . Th Rd Rir nourishs th Whit Ros, and dscnds from th Orworld to th UndrWorld, passing through th blood of all al l l iing cratur craturs, s, r-ascnding again again to th Stars. Stars. Hnc it is cald th Rir of Blood. Th Mystry of th Rir of Blood is discovrd through your ability to ha its Ascnsion Ascnsi on ow in i ntntionally tntionally upward upward thro through ugh your own blood blo od (whras (whras it i t naturally naturally ows downward downward thrin during ts t s dscnt). dscnt) . You may nabl this Ascnsion through th Mystry of th Doubl Doub l Ros, Ros , for in th Whit Ros communion, communion , th Rivr of Blood, th Rd Rir, will ascnd through th Whit Ros ptals and into into your body and blood . Th Rivr Riv r of B lood ows from th Whi Dragon, whil th th Rir of Tars ows from th Rd Dragon. Th Whit Dragon is in th Stars, whras th Rd Dragon is in th Earth. Th twining of th two dragons in th hart of th world occurs whr th th Whit Dragon D ragon ariss from th stars or o r star drams within withi n th th world, world , and thn communs commu ns and twin twins s with th th Rd Dragon. his his concluds our sction on th Mystr Mystryy of th Doubl Ros. Wth us s the Grace of the Shnng Ones in the Mystery of Earth Lght. Peace to a Sgns and Shadows, Radant Lght to a a Ways of of Darkne Dar kness, ss, and the th e Lv L vn ng g One On e o o L ght, Sece Sec ett Unknown, Foreve
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Recmmee Wk P gam f Self a g
Bef Be fore you read read this recomended program, program, please p lease do not not think of "self "se lf-tr -trainin aining g as some so me kind kin d of strenuous, strenuous, lonely lonel y eort eort You You will wil l e working with with Faery Faery contacts, cousins, cou sins, and a nd iends iends You You will wi ll e work ing with with spiritua spi ritua companion c ompanion creatures creatures You You will wil l e e attuning attuning to the many people peop le that that hae done, and daily work with, with, Faery eaing ea ing in our classes, workshops, and retreats. You will e attuning to the ast and and mightily mighti ly supporti supportie e consciou cons ciousnes snesss of the Ancestors Ancesto rs And you will e attuning to those Go-Betweens and entors of our traditi tradition on who who inspired i nspired me to write this ook oo k in the rst p lace. lace . This program is only a recommendation you do not hae to follo ol low w it. You can fol follo low w your your inspirations in spirations and i ntuitio ntuitions ns to work with the the material material in this ook. oo k. If you do that that rst, you might lat l ater er enet y coming ack the recommended work program. Some people prefer, and enet from, a step-y-step method, and then ying y ing with their inspiratio in spirations ns othes prefer prefer the the inspiration insp iration then the the ackup leaing . Either E ither way wil wil l work work and you you will, wil l, with time and practice, of course, course , hae een een doing do ing oth oth An impor impo rtant tant note rememer to res rest.t. Days off off are are good g ood.. agical agic al practic pract ices es en enet et from days d ays of o ff. 1 Read How to Ue Th Book, wich is found ae the ntroduc
and fol follow low the asic guideli guide lines nes therein therein ton and 2. Liste Li stenn to to the CD all a ll the way way toug. toug.
46 W O L 3 Read Read te te ook all te way tr troug, oug, like l ike a nove. nove . 4 Beg Be g i n te folow o lowing ing study study and and experiential program. program. Te progra program m as nine nin e distinct di stinct pases and, and, in i n te fo fo lowing l owing exampe, exampe , tey are are alanced over ov er a nine nin e mont period, perio d, folowin o lowingg lunar monts rater tan caendar. It is a period of gestation, development, nourisment, and assimiation, as we as one of learning and experience. Te nine units could e undertaken in nine weeks, if you prefer, prefer, providi provi ding ng you keep to te nine-f nine -fol oldd rytm. ou ou migt mi gt prefer to start wit nine weeks, and ten go deeper wit te nine mont mont cycle cy cle as a ater pase of o f your training training wit Faery Faery Healing. Healing . Capter er , Essntal ntons and rlmnar ranng Read Capt work wit te exercis exerc ises es terein as tey come come up, section se ction y section sect ion.. Tey are usually at a t te te end of eac essay, essay, so try tem, work wit tem, and a nd learn tem, in i n te order in wic tey appear appear.. Even if i f you ave done Faey and UnderWord work efore, I would strongly encourage you to do tese tes e simple simp le workings workin gs in order, order, as tey set te scene scen e or or everyting everyting ese e se tat wi wi follow ol low.. Aer tis initia ini tia stage, stage, you will go into i nto a montly cycle cy cle of o f work. Do D o not rus tere is pent p entyy of time to do tis work. If you coose co ose to foll follow ow tis program, program, you will wi ll ave competed te entire train training ing cycle cy cle in les l esss tat tat one year. orkin g wit te te CD, CD , go to te te Cros C rossroads sroads.. Do tis form form Month 1 Working or empowered visi vi sion on every day at te te same time tim e for for at least te te rst week of te rst mont. Ideally, Ide ally, it soud so ud e done for te ful fulll mont, troug te te pases ofte of te moon, from fu full to ful fulll . If you cannot do it every day (aer te rst week of essential daily practice), do it every tree days, but do not neglect it. Everyting comes from, egins wit, and ends wit te Crossroa Crossroads. Tis is te main focus of you rst mont. ou may add oter forms to your yo ur own work work cycle cycl e aer one week of doing doing te Cross Cros s roads form, form, and an d you may wa want nt to add in i n tose simple simp le forms tat tat you you tried during your study of Capter . Remember Re member to rest. rest. Month 2 Read Capters 2 and 3, h Fary Racs and h Svn Apttuds Work wit te forms and training exercises in eac
capter and, using usin g te CD, go deepy de epy i nto te form form for for nding ndin g your
ECOMMENDED WOK PROGAM OR E NNG
47
Aptitudes. Stay in this cyce for your second month. Be sure to do some of the work outdoors outdoor s once you are more fami familia liarr with t. Do not take a Wakman Wakman or simi ar item to use the CD outdoors ! Do as much as possibe from memory, as this wi greaty enance the resuts, resu ts, the subte sub te forces forces,, and the communion with Faery contacts. Do not forget to rest. Month 3 Read Chapter 4, eeper into he Aptiudes Do the
exercises and forms theren. Remember to go to the Crossroads oen. Use this month to repeat, conrm, and soidi everything that you have done so far far.. Do not go into the ater ater pats of the book at this this stage, stage, for it is about consoidation conso idation.. Remember to rest. Chapters 5 and 6, Oerins and orms and Vsions Monh 4 Read Chapters Wie Wi e yo yo are reading these chapters chapters (which (whi ch are very di d ierent erent from from one another) do no inner work at a, take a compete brea. Chapter 5 wi give yo food for thought, and Chapter 6 is fu of detaied detai ed workin workings, gs, forms, forms, and vision visi ons.s. Just absorb and and receive . worki ng with the the CD, C D, and the the text Month 4 (continu con tinued ed)) Chapter 6, working o f Th e We ll of ini tatoryy ofR ose os e s spend the rest of the month on this initator vision and inner commnion. To suppement this, yo can work with a recording of Tam Lin from my CD Ballad Bal lad Ma Maic ic and you wi nd a text for for Tam Lin in Appendix Appendix One. One . Meditate Meditate upon the connections between between the Wel e l of Roses, the Three Three eads that that rise ris e out of the We We , and the baed ba ed of Tam Lin Month 5 Chapter 6, working with the CD, and the tet of month o n communion with the 0 The ah ahorn orn Road R oad spend the month B etween. etween. You can c an suppement supp ement this with wi th materia materia from The Livin that incue inc uess 8th Centur Centuryy escriptions escript ions of the the wise Wo rld ofae ae ry that
woman woman tha thatt is in our empowere empoweredd vision vi sion.. I n Appendix Appendix 2 you wi wi nd n d a magica song aout the awth awtho o Roa, and thi thi s s recorded on More Maical Sons
During your work with the awthorn Road, incude some workings at the Crossroads, and with your Aptitudes. They wi egin t o change and deepen at this this stage. stage. Rememer Rememer to rest Watch ess or no teevision.
48 T W O L t is pivotal pi votal sit s it mont, we come co me into into te deeper and Month 6: In tis transcendent transcendent Mysteries assoc iated wi wi Eart Eart Healing Heal ing.. Devote D evote te te main work of o f mont 6 to he h e Oak Mst Mster er from Capter 6 and try to work work wit tis ti s once per pe r day. day. Keep a dream j ournal in additio addi tionn to to any meditational notes, but do not get bogged down in noe taking. If notetaking start startss to to dominate, ritually bu all your you r notes (pysically) wile at te Crossroads (magically): you will be surpris surprised ed at ow o w empow empowering ering ti tiss simple ritual ritual will wil l be ! In addition, addition, stay stay wit te Crossroads and te Aptitudes Aptitudes.. Tey will wil l cange cang e again, especial espec ially ly te Aptitudes, ae you ave entered entered te Oak Myste My stery. ry. form tat integ i ntegrates rates onth 7 apter 6 he Sacre o untain unta in is a form te uman, aery, aery, and livin li vingg creature creature consci cons ciou ousne sness ss at a very deep level. Work wit tis steadily troug te mont, stage by stage, until you yo u can enter into all tree tree stages stag es from from memory. memory. During tis ti s mont, focus only on te Sacred Mountain. Take several days off any time you wis, wis , but be sure sure to do tis for for at least seven seve n times duing te mont. form tat is best be st done don e by Month 8 Capter 6 Bridge Building is a form a group of people peo ple,, but you can c an work work wit wit it along alo ng wi wit t your Alli Al lies es, Companion Co mpanions, s, and Co-Walkers Co -Walkers.. By now n ow,, you are wel welll on te te way way to aving an establised Woking Team of inner contacts. Use tis Bridge Bridg e Buildi Bui lding ng form form cautiously, cautious ly, and do not overdo it tre treee times tim es in te mont will wil l be enoug. During ti tiss pase, go back ba ck over te te initial training training eercse s from from Cap Capte terr , Ee Eential ntial en enitions itions Month 9 Capter 7, he h e Myter yte r of of the ou o u b le Roe Ro e.. Read and
study te capter, and practice te inner forms. Tis is te most powerful pase of te training course All you earlier work leads up to tis, tis , and prepares you for it. i t.
Cy g a a g e Nce Please Read Careful
Due o auses of copyrig aer e pulicaion of soe of y earlier oos, I mus ae e legal siuaion clear o all readers and anyone anyone wo wises o wor wor wi wi i iss oo and CD i ile le I a uncofo uncofoa al lee a aing o o lay l ay ou e e rules in i n is anner, anner, I do so ecause of e disones di sones and unscrupulous unscrupulou s acions of a ery small nuer of of people peo ple,, wo ae ae all al l een sopped y legal leg al acion. acio n. enera Use
You ay use is aerial freely for priae and personal use only, or wiin olunary group eeings of friends gaering o wor wi is aerial You ay no use i, or any pa of i, o carge o raise oney, o eac classes, o clai o e a ealer or pracice ealing, nor ay you include any of i in any courses or pulica puli caions, ions, in any any edia edi a nown nown now or in e fu fuur ure e Anyone doing so will e suj suj ec o o legal lega l acion. Teacin g
Tere ae a small num of c ined me o eac aerial a erial wi perission perissio n f ae no rained rained you, you yo u canno canno use is aerial for eacing purposes You canno e rained y anyon anyonee else o eac is maeria maerial,l, nor can you recei receie e perission peris sion o anyone else, els e, as I a e sole so le copyrig copyr ig older Tere are are no excepions o is, and aendance a a worsop aug y me, or
50 T W L L by one one of my approved teachers, does doe s not quai qua i fy anyone to teach this materia materia . eain g
It is abso ab soute utey y forbi forbidde ddenn to use materia from from ths book boo k and and CD to claim cla im advertise, or pactic pacticee heaing hea ing for for payment, even if you are are a quaie qua iedd heaer or therapist therapist with with a icensed icense d practice practice.. Faery ealing ealin g is not no t a wa way of earning earning a iving i ving it is i s a Wa Way of o f Lif Li fe . Be wa warn rned ed ! Q g a s g e
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Permission must be sought in writing for any use, and copyright nfrngement nfrngement is taken taken serious serio usyy and wi wi always be pursued by by ega ega action. Emai Emai is i s an acceptabe form form for for request requesting ing permissio permiss ion, n, but bu t meey sending an ema equest (or a etter) etter) does not automaticay give permission. Ony a repy om me wi dene permission or refusa of permission. You can mai requests to PO Box 528, Laure, MD 20726, o you can contact me dect by emaiing with any requests requ ests to quote qu ote fom fom this book boo k or or review or educationa education a purposes purpos es,, or with with any other equests regardng the materia materia in the the book or on the CD o onest and reasonabe request, within the rues o copyright aw, wi wi be turned turned down R.J. Stewart 200
Aex Oe: e Iay Balla
There are two primary initiatory balads for the Scottish Faery tradition Tam Ln and Thomas Rhyme They conect in many ways to the European Faery tradition and to the UnderWorld tradition in general, forming a small part of a body of magical ballads that contain motifs and imagery from a pagan or pre Cistian era S uch magical magical balads b alads were own all all over Britain in the la l anguage nguage or o r dialect dial ect of the the ordinary ordinary peope peop e,, and were were carried carried to America by emigran em igrants, ts, bondservan b ondservants, ts, and slaves slaves A stong stong tradition tradition of balad singing survived in the commuities of the southern Appalachian Mountains To the best of my owledge, neither of the two Faery initiatory ballads survived in Appalachian or American fol folkk tradition, tradition, and al a l versions versio ns foud foud in the United Uni ted Stat States es today are recreations by enthusiasts, and do not come direct from American oral tradition tradition This is not surprisin surprising, g, as they they are hghly specialized ballads with local traditions attached There are, however, many other magical ballads that survived in Ameican tradition, some lon aer the had died out of use in Britain and Ireland In Scotland, ballads such as Tm Ln and Thomas Rhymer (and many more) were sung in a dialect that that is sometimes called allans all ans or lowand lowand Scottish English, not i n Gaelic Gaelic Scottish Scottish English Engl ish appear appeared ed in the lowlands of S cotland at som somee time ti me in the early early middle mi ddle ages, age s, and was was highly developed de veloped and used use d by many superb superb medieval poets,
52 T W O L suc as te master William Dunbar Yet te ballas are from ora folk traition, an are not te prouct of known writers; they are in a very simple irect vernacular poetry, suc as is foun in folk tration in te various languages of Europe Many of te vernacular magical baas kown in Englis are also foun in severa oter languages an countries, so it seems ikey tat tey were circulate circu late by trav trave eing ing singers s ingers an storytel storytellers lers at an early ate ate Traitional Traitional magica ballas balla s contain contain mytic temes invov ing eat, resurrectio resurrection, n, sape canging, an oen ave a mysterious fema femaee gure tat acts as te utimate arbiter or power in te story. By working wit te iconograpic meto (popularize by Robert Graves), we can expore te images in eac verse an iscover ow tey reate to mytic temes, no matter ow te song itself rationalizes rationalizes te action Te magical magical balas bal as of Scotlan, Scotlan, Irean, an ritain, ritain, of wic tere tere are many many an in all a ll iaec i aects, ts, o not n ot preserve preserve a Gaelic Gaeli c traition traition Yet tey contain ancient mytic an magical temes, an very specic speci c init i nitiato iatory ry magic magical al imagery At a eeper eve eve,, tey tey contain te secrets of o f initiation ini tiation into te Faery Faery traiti traition, on, or te mysteries of te Goess. Many Many ballas ba llas are are generay magica magical,l, an an o not n ot contain contain etail etaile e initiatory content. Tam in an Thoma Rhyme owever, are extreely etaile etail e.. You You ony nee tese two two baas ba as to encompass te enire Faery an UnerWor UnerWor traition if you know ow to to work wit te Tere is no oubt in my min tat tese two baas were use as teching an training evices for te Faery trait traition ion;; but tere tere is no istorica istorica proof of tis tory Eac balla ball a works in a i i rent way way,, an a sort comparis co mparison on is en en igtenin igten ing g •
Fer y Quee Q ueenn as a rk an an frg frgteni tening ng power, Tam i i n features te Fery we
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bene cent ent power Thoma Rhyme feaures er as a i gt n benec
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Tam in is about te utimate rump of umn love over te
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powers of te oter worl worl Thoma Rhyme is about te triump of unerstaning of te UnerWorl UnerWorl ysteries
T NIORY NIORY BDS BDS
1 53
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Tam in embodies sexua and bood mysteries of birth, trans
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formation, ormatio n, and rebirth reb irth mysteries beyond sexuaity sexuaity Thomas homa s Rh R hymer yme r embodies the deeper mysteries and the cyc cy cee of death and reb rebirth irth
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Tam in describes the sensuous communion between human
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and natur, featuring the rose, th we, fertiity magic, and the Crossroads Cross roads in th surface surface word as a pace of o f ritua ritua Thomas Rhymer describes the spiritua communion between human and Faery featuring the Rivers of Bood and Tears, the Tree Tree of L ife, ife, and the the Crossroads Cr ossroads i the nderWord nderWord as a pace p ace of choice, choic e, dedication, and service service
Together, these two baads offer a reativey compete initiation into the magic magica a consciousness consciou sness ofthe ofthe Faery ream rea m and nderWorld nderWorld One opens us out to the sexua ad sensuous aspects of Faery magic reating re ating to ferti fertiity, ity, death, and and rebir rebi rth; whie whi e the other opens us out to the nderW nderWord ord aspects of transpersona transpersona understandin understandingg and and prophecy prophecy Whie Wh ie Tam in taks tak s of human human ove o ve,, Thomas Rhymer Rhymer taks of o f service service We need to experiece the th e subtle forces of both, for they mutuay empower one another It woud be temptig to rationaize them, and say that Tam in is phase one and Thomas Rhymer phase two, but this is mere reductionism Each baad is, utimate uti matey, y, about ransf no t about about aiciay aicia y graded graded ransformai orm aive ve poe po er r not stages stages of socaed soca ed progress My experience, experience, working working with these ba b aads ads for for most of my if i fe, is that we need the spiritua forces raised by both, and that they are active invocaions of power more than they are sources of teaching through through exposiio, exposi io, drama, drama, and imagery The teachig is there, of course, and have expored it in depth in books such The nder nder World or ld In In i iia iai ion on and in many workshops and casses But the spritua sp rituall and an d magica power powe r ows whenever whenever the ba ads are are sung, even e ven ifthe i fthe singer or the l isteners have have no undersa undersanding nding of the teachings You can hear a number of magica baads, incuding Tam in and Thomas Rhymer on my CD Ballad Magic These are sung as invocations, invocation s, without instruments, and are are recorded ive with a group group
4 T W L L of listeers. Te psycic ad spiritual forces are very diere i suc a recordig to tose of a studo piece witout listeers were istrumet istrumetss are dued ad ad eve sigle sig le otes redigitized redig itized ad edited. suc a cotext tere caot e magical iocatio. say s ay "listeers "l isteers ut i te sarig sarig of a live liv e magical alad alad tey are really paricipats i a ritual ivocatio rater ta a passive audiece. Here are te texts of ot allads wit te dialect simplied somewat somewat for for te moder reader. reader. Tese Te se are te versios versio s tat sig si g Tere are may oters wit te same asic as ic plot pl ot ut variatio variatioss i te verses. Tere is o complete or autoritative text as te ballads were preserved i memory ad oral taditio. Tey were oly writte writte do w y sco lars i re cet time s so te dea of a "complete or "full versio as sometimes proposed is ot oly istorical i storical osese ut it totally totally misses te sutle trut trut of magical allads i a diffuse protea oral traditio. Tey survived ecause tey were icomplete ad uoticed because tey lived i te magical awareess of ordiary people. We owe muc to tose acestors acestors wo kept suc suc sogs ad stories stories alive. aliv e. M IN
he Kin Kinforbad orba d h is maidens a that ore old in their hai tae come or o b Carterhah fo r the on o n a m Lin L in is thee the e A nd those that o b Caterha Caterha hh from them he tak afe fe e eithe ei the thei the i ins ins o thei the i mantels o else thei maidenh maidenhee ee So Jane Janett has kilted kilted he ee eenn mantel mante l jst a little above her knee and s h e has ane ae Catehah jst as fast as she s he d d ee
T NITI T T LLS 55 A nd when wh en she ome om e ae Carhaugh Carhaugh Tam Lin L in was a he we w e ll ha is his horse was here bu bu awa awa ' was himsel ' She hadnae pu pu 'ed a double dou ble rose a rose bu hree or a ir when up and spoke he young Tam Lin ried Lady Lady pu ' nae mai ma ir! How H ow da dare ye p ' hose o 'ors how dare ye break hose wands how dare ye am ae Carerhaugh wihouen my ommand? She says ays Carerhaugh i is is my my ain ai n my dad daddy gave ga ve i 'me 'm e and an d will am am and an d gae gae by here wihouen any leave leave o hee ! Th ere were o ur and wen we n ladies gay all siing doo doonn a hess hess and in an ' am he airy airy young you ng Jan Janee a s gree greenn a s any any glass glass p an ' spake spake her aiher ai her dear he spake up me m e e k an ' mild Oh alas alas Jane ane he ried rie d ear you yo u go go wih hild h ild And A nd go w ih hild h ild indee indeed d i is myse se ae bl blame ame here s no a laird aird in a ' your hall! Sal Sal give giv e my my hild h is name ! A nd Jane has kiled kiled her gree greenn manle us a lile lile above abo ve her knee knee a nd she sh e has gain ae Carerhau Carerhaugh gh or ae pu ' he sahing sahing re re e.
56 T W O L "How "How dare ye pu those o ors all amang the leaves sae green an ye wud kill kill that bonnie bon nie babe that that we gat gat us beeen be een She say sayss " Ye mus m ustt tell tae me am Lin L in ah ye must tell tae me were ye e er a ortal knigh knightt or mortal m ortal hall did did see ? "I was onc a mortal knight I cam riding here one day and I Ie ll am a m a my horse the Faer Faery y queen stole me m e awa "omorrow night is Hallowe en and an d the th e Faer ae ry o lk do ride those that wud their true love win at Miles Miles Cross Cross they they must mus t hide hide "First "First ye let pass the b lack horse then ye let pass the broun run ap ap tae the m ilk white wh ite steed and pu the th e rider rider doon oo n " I am a Lin L in on an milk white wh ite steed stee d i a gold star st ar in my croon cr oon because I was a mortal mo rtal knight they they give me such renknown "First "First the they y ll change change me in your your airms intae some snake or adder hold me close and ar me not or I m yair ya ir child ch ild s adde adde r "Next they they ll change change me in your airms intae a lion wild hold me cloe andf andfe ar me m e not n ot just as yu ld ld hold your chil ch ild d
T NITIATOY A AD 157 Then he n they they 'll chang changee me in your your airms into a burning b urning gleed throw me into well we ll water and throug throughh me m e in with spee speed d Last they they 'll change change me in your airms into a mothernaked mothe rnaked knig knight ht wrap me up in your green mantel and an d hide hide me close om om sight So weeI she did what he did say she sh e did did her he r tru tru ' love win w in and an d wrapt wrapt h im up up in her h er mante ma nterr as blithe any bird in Spring p and spake the th e Fae Faerry Queen Que en om ot o t a bush b ush ' broom h alas alas my sisters sisters a ' o ung Tam Tam Lin L in has esc e sca aped pe d h is doo doom m p and spake the th e Fae Faerry Que Q ueen en and angr angry cri c ried ed she sh e had know kn ownn of ofthi th i s Tam L in that that some lady 'd borrowed borrowed thee had ha d known kno wn of this thi s Tam Lin Li n that some som e lady 'd borr borrowed owe d thee 'd plucked plu cked out ou t thine th ine eyes ofesh nd put in eyes of a tree had ha d known kno wn of this th is Tam L in b efore we cam ae home ho me 'd plucked plucke d out ou t thi t hinn heart he art ofash and put in a heart h eart ofstone ston e
I soe ersios, Ta i is descried as a otetial a sacrice sacri ce to te "owers "owers of el l As this sees to e roagad roagada, a, I do ot sig s ig these erses er ses,, e ee e tog I resect rese ct ad derstad that that this ropagadi ropagadist st eleet has has heled he led the allad a llad to srie srie togh
58 W O L centurie centuriess of Cristianit. M understanding understanding is ta tatt te te deeper more idden impl i mplication ication is is tat tat a am Lin Li n ad ad become becom e te t e lover of te Faer Queen Qu een and was was slowl slowl losin lo singg is i s umanit. umanit. is i s is a teacing that that is found found in man forms in Faer tradition about the carm and power of Faer lovers and losing one's umanit. In homas Rhymer owever the man attempts to worsip te Faer Queen as te ueen of Heaven and se s e educates im wit wit te visi vi sion onss of te t e UnderWorld. UnderWorld. I ad been singing tis ballad for man ears and ad alwas tougt of te ast few verses as retrospective dark curses from te Faer ueen angr wit am Lin being rescued from the Faer realm b a uman lover. But during an intense Faery work sop someone someo ne pointed poi nted out to to me tat te curses mean someting so meting different. e impl tat if am Lin ad remained losing is uman uman awareness awareness gradual graduall l e would have be abl a blee to see as a s a tree tree sees becoming absorbed absorbed into tre tree-consciousnes e-consciousness s losing losin g is uman uman perception and not susceptible to te carms of uman glamour. ext e woud ave gone deepe deep e and woud ave been able to fee feell as a stone feel eels s ove o verr vast vast periods period s of time ti me and panetar panetar if i fe and not be dominated b epemeral uman emotion. is is a very interesting wa of interpreting interpreting the curses tat close te ballad ba llad wic wic I tin ti n as a lot to off offer in meditatio medi tationn and i nner contemplatio contempl ation. n. or o r does it preclude te maedictions of te Faer ueen who sas wat se would ave done ad she known TOA E
Wereas a am Li L i n is i s a caracter caracter of fo lkore lk ore and tradit tradition ion omas mer i s an an istorica istorica person. is is in itself itsel f ig signi sig nicant cant for omas omas was was a S cottis poet i ving in te te Lowands Lo wands in i n the the 3 t Centr. Yet is name and stor passed deep into Scottis tradition tradition and folkl folklore ore so much s o tat tat e i s found found in Gaeic Faery Faery ore and in traditional storie storiess and pra practice cticess centuries aer is death. So what is it about omas that caused is name to be so wide associated wit the Far tradition in Scotland? In short e is a
T I B 5 9 Go-Between Go- Between:: a transh transhuman uman l iing in the Faery Faery realm realm This is how the Scots hae understood him for centuries, though the mode terminology terminol ogy i s my own I f a farm farmer er had trouble trouble with a herd or piece pi ece of sour la l and, he would seek a dream of Thomas ymer to to help mediate mediate with the Faeries of the land, drawing drawing upon the tradition tradition that that the Faeries could heal and change i f the right person so licited lic ited them in i n the right way way If a poet sought inspira insp iration, tion, he would woul d think of Thomas as his model , tapping into the enduring tradition of poetry and music musi c shared shared etween etween humans humans and Faeries Faeries More More sign s ignicantly icantly for us today, if i f a Faery seer, seeress, seeres s, or healer heal er sought to trael deeply into the Faery realm and Underorld, i was Thomas tha was oen sought as a guide for he he is the the classic class ic GoBetw Go Between, een, Guide, rophet, and oet o et of the Faery tradition tradition The ernacular ernacular allad of Thoma Rhymer must date from some time aer the 3th Cent C entur ury, y, as the story story i s associa associ ated with Thomas Thomas Earlston who who l ied in the Eild E ildon on district di strict at at that time ti me He was author author of seeral long poems that hae suried, and there is a literary ersion of same story told in the allad, ut as a long erse narr narraatie tie Thomas Thomas may not e t he author author of this ersion, ut u t it is oen associated with him as it tells tel ls his h is stor story y It is i s more likely l ikely that a mediea med iea S cottish poet took a powerful powerful tale already in ci rculation and made a l iterar iteraryy ersion of o f it sometime some time aer Thomas Thomas death death There is also a set of ernacular prophecies associated with Thomas, and editions earing his name were printed as popular almanacs as late as the 9th Century The fol allad, howeer, was circulated and presered among he ordinary country people, and it is to this source that we should attriute attriute some of o f the fol folklo kloric ric bel b elie ieffs, in additio n to storie storiess and practices associated with Thomas as a Go-between, an intermediary for for humans humans in the Faery realm, rea lm, and an d a wil wil ling lin g spokes spoke s man for for any who seek se ek out Faery conta co ntact. ct. hereas Tam in died out as a traditional ballad, at least until the popular folk reial of the 960s, aer which it had many resurrectio resurrections ns (though not as as a true true traditional traditional song), song ), there is some eidence that countr countryy people peopl e contiued to sing ersions of o f Thoma espe cially lly Scottish Sc ottish gypsie s As a road rule, it seems tha thatt Rhymer especia
60 T W L gypsies in riain and reland preserved old traditions of music and song aer ey were all u exinct among te rest of te population. t e mos detailed initiatory initiatory allad tat we ave homas homa s Rh R hymer is te ar none. t tells tel ls te story of a istorical istorica l poet associ as sociated ated wit te Faery Faery tradition tradition and and of o f ow e wen wen pysically, pysica lly, into into te ollo ollow w ills il ls wit the Queen of Eland. Tere e was sown te visions and powers of e UnderW Unde rWorl orldd : te Rivers Rive rs of Tears Tears and lo lood od e Tree Tree of L i fe, and te te Crossroads Cros sroads eneat. eneat. Tese components comp onents ome from a specic speci c Mystery, Mystery, wic brings propecy, poetry poetry, and communion commun ion witin te Faery realm. ence te long folkloric association of Tomas and te te Faeries in Scottis tradition. tradition. Thmas hymer
rue homas lay on grassy bank and he h e be behe held ld a lady lady ga gay a lady that was brsk and bold to come rdng 0 er the fe rny rny brae br ae Her srt sr t was wa s of the grassgree grassgreenn s lk her mantle ma ntle of the velv ve lvet et ne n e and on ever ev ery y lock of her he r hors ho rsee s mane hung hu ng sller sll er be b e lls and an d n ne ne rue homas he took of hs hat and bowed hm low down to hs kne kneee "ll " ll hal ha l thou tho u Vrg Vrgnn Qu Q u een ee n of of Heaven eav en for thy lke lk e on o n Eart Earthh I ne er dd see se e " h no, oh no, true true hmas hmas she red "that name does not belong b elong to to me, for I am the queen of fare Eand that s come for tae vst vs t here wth w th thee the e A nd homas homas ye maun mau n gae gae w me rue homas ye mau m aunn gae gae me A n you maun serve me seven s even long long year yearss
T NI A A BAAS 6 thro thro weal or woe as may may chance to be . She s mounted mo unted on the m ilk white steed and took true Thomas up ahind and aye whene whe ne er the bride b ridell rang rang the steedew steedew faster than the win win For fo r days days andf an dfoor night nightss they wad thro red blude to the knee and they hey saw neit ne ither her su n nor moon m oon but bu t heard h eard the th e roaring of of the th e sea. For Fo r fo r days days andf andfor or nights nigh ts they wade thro red blude to the knee for all al l the blood that s shed she d here here above lights down thro the seams se ams of that cou c ountri ntrie. e. The saw neither sun nor moon mo on but heard the roaring of the sea fo r all the tears that t hat s shed here above light down dow n th th the streams of that coun co unttrie. ri e. They rade on andfurther andfurther on til they came unto a tree: " Oh light ye doon oo n ye y e lady lady faire and and ll pull pu ll 0 thatuit for thee . " Oh no, oh no, true tru e Thomas Thomas she said said "thatuit "thatui t may may not n ot be pu d by thee for all th t h e plagues of the world wor ld abov ab ovee light down on the th e uit ui t of ofthis th is coun co unttrie "But "B ut have bread here he re in my la lap likewise a bottle of red wine and ere that we go further urther on ye sal r, ad ad al di. When he n he h e d eaten eate n and dranken h is ll she said "lay "lay your head h ead doon oo n on o n my knee, and ere we climb yon high high hill ll show ye wonders wonders three three
62 T W O See ye not that narrow narrow way beset bes et wit w ithh thorns thorns and briars briars?? That ha t is the path o righteo righte o usness usne ss Tho aer it e w inq in q uirs uir s See ye not that t hat broad b road boad way way that winds winds aboo ab oott the lilly lilly levn lev n ? That ha t is i s the th e path oank an k wickednes w ickednesss tho some so me teach you it is the road tae he en A nd see se e ye not the bonn bo nny y bon b onnny wa way that wind w indss aboo ab oott the erny erny brae ? Oh that is the t he path tae a ir Eand where ye and I maun gae True ru e Thomas hom as ye m ust hold h old your tongue whate er ye chance chance tae tae hear or see and ye will serve serv e me seven long long yeer thro thro ' weel we el or woe as may may chance tae be be And he has gotten a coat o woven cloth likewise likewis e the shoes o velvet ve lvet gree greenn Until sev s even en years years were past past and an d gone True Thomas ne er on earth was seen. se en.
Note: when I explored the inner meaning of this ballad in The Under Wo rld In In itia it iati tion on some years ago, I understood the Crossroads to be that of three three choices choic es:: righteousness, righteousness, wicked ness, and Faery. The fourth road, of course, is the one down which Thomas and the Queen Qu een ofEl of Eland and hae traeled traeled from the human realm aboe. That interpretation still holds good, but there are some further connections to the Threefold Alliance that that may be b e added hee. The narrow oad of righteousness, beset with thorns and briars, is the way of righteousness for humanity It is also the path of the iing Creatures, who (in medieal conception) are without Origial Orig ial Sin The creatures creatures as in many fol folkk tales tales,, can pass unscathed unscathed
T ITIATORY ALA 6 though though th th rars, whl wh l th humans may may not untl unt l thy hav hav passd pas sd som tsts o f ntnton ntnton (rghtousnss) (rghtousnss).. Th Th road of wcknss, wndng plasantly among th lls, s th road of snsuous dst d stra racton cton wth an addd satr aganst Chstanty. Chstanty. Th T hss s s th road road of ancstral m m staks, th lur of tmporal walth and powr, powr, agan a gan wth a typcal typc al mdval md val ton allu a lludng dng to th walth of th Church. So ths s th th human human road n n th ndrWorld, ndrWorld, wh whr r nn th powr powr may sought for th wrong rasons. An th Fary road wnds around around th frn frnyy ra, or slop sl op,, lad l adng ng to th nnr nn r palacs of o f th Fary ralm ralm.. S o th th th roads rlat to to Innocncghtousnss I nnocncghtousnss Craturs, WckdnssIllusonHumanty, and Balancatur Fary. WORKI NG IH H E BALLAS BALLAS
Thr s much mor to oth of ths allads, of cours, and thy wll gv a lftm of Fary nsghts f you choos to wor wth thm. mmr that t s th powr that s mportant, mportant, mor so than a txtual ntrprtaton. I would ncourag you to la on of th tradtonal tradtonal mlod ml ods, s, and sng s ng ths ths allads whl whl communng n th Thfold Allanc. Th sngng aloud nhancs th powr consdraly, con sdraly, and t dos d os not hav o an art artstc stc prformanc. prformanc. As you sng, sn g, ul uldd th th mags of ach ach vrs strongly strongly n your nnr vson. You wll fl th powr com through, and you wll fl lvls that ar not accssl n words. If you fl unsur aout sngng sng ng,, work wth th th rcordngs rcordng s of o f mpowrd mpowrd sngng s ngng that hav ad, ad, or any any othr rcordng that that appa appals ls to you yo u
Appedx Two: Iaory Sog
The songs that that fo fo llow llo w are are all orig o riginal inal magical magic al songs, coming comin g from from Inner Contact ver a number of ears I have recorded them on various albums, album s, and some are are connected to stories storie s in m antholog antholog hough in all such connectons, the songs came rst Magical ales; hough and the stories nfolded nfolded ot the songs songs Each of these these songs has ha s a visi vi sion on and some ritual or ceremonial ce remonial act connected to it, which is brie described The are intended for ou o u to sing, sin g, recite rec ite,, and share share The The can be foun found, d, along alo ng with other magical songs, on More Magical Songs (Recordings and books can be fond at at cannot obta in them the m from from our local bookst bookstor oree ) Please Pl ease note : if ou o u record record these songs son gs or perform perform them, ou must foll follow ow the laws of o f copright copright in all cases Yo ma not no t record record publish or distribute these songs without formal permission For peiss pe issions ions,, please contact contact me at at and no reasonable reuest wil l be turned down H E AK ONG
This song is associated with the Mster of the Priest Kng and Priestesse Prieste ssess Queens, Quee ns, the ak Tree Tree Mster Mster
I S 165 Chorus: A nd you you knew the same sa me as I Yo u 'ld do as I have done A nd raise your le le unto un to the s A nd root in the earth and stones When he n I was noth n othin ing, g, nothing no thing was was / All loked in the uit on the tree That raised me up to the summery s Then down ow n on o n the ground to lie li e Throu Through gh the years year s I rooted ro oted and an d I grew A nd many many men sought s ought out o ut my wa wa nder my branhes kings they slew In the moon moo n and the sun su n marke mar ked d days Ifall n o t neith ne ither er do Ifail ai l My seed is like the rain That ha t satters sat ters far upon po n the gro gro und un d Andou Andouris rishes hes forth aga aga in
E AO AO RN OA
The awthor awt hornn Roa R oad d is is a very very ne road From where ou stand to over the hill But the stones are hard and the way is long A nd you won t go far you just just stand still, you won t go far you just stand still on the awthorn awthorn Roa R oa The awthorn Road is dark and old It waits where the other roads roads never ne ver run r un There s no si s ignposts gnposts or waysid waysidee inns inn s A nd it s all starli starlit,t, without witho ut Moo Moonn or Sun, Sun, all starlit without withou t Moon Moon or Sun on the awtho awthorn rn Road R oad
66 T W OF IGT he Hathorn road ha no n o m iletone But each beat bea t ofyour yo ur heart h eart a a it pump pump your yo ur b loo Where I have ha ve be been en there you yo u may may go For For the Hatho Hathorn rn Road Roa d urviv ur vive e the ood oo d the Hathorn Road urvive urvi ve the ood on the Hawthorn Roa Roa
T E WEA WEAERS ONG ONG AN AN C EREMONY
The Weaver' Weaver'ss Song So ng is a Crossroads song to be sung, ideall, i deall, whil whilee standing standing at the the Crossro Cros sroads. ads. It came to me original as a vision vis ion of an ancestor dng at the center of the the Di Dire rections, ctions, in a stone stone circle ci rcle.. is i s death death was a peaceful peaceful,, beautiful beautiful event. e vent. In the visio vis ion, n, I heard, but did not see, women siging a song that took the spirit out to the Crossroads, ad aso brought a spirit back into birth for the next turning turning of o f the Whee Their Thei r song also held the secret of liberation li beration from the turnig turnig of the Wheel. Wheel . It is all in this song and, and, like li ke some aspects aspects of the ballad of o f am Lin ths is also a song about human love and lovemaki love making, ng, so it works at at several lev l evel elss at at once. onc e. After After the song itse it self lf,, ou will wil l nd the ritual ritual that that goes with the song. song . This is a Crossroad Cro ssroad ritual for for a group of people peop le,, though one person can als o do it as a solo ceremon if i f nece necessar ssar The Weav Weaver er n g
No No for you I eave ome o me eaving e aving L iten to it ell No No for you I it it om omee ining in ing Liten to it pell: Once I a held in the eye of the night Once in the voice of the day Once in the arm of a child all alone And once in the mind of a tone In and in the ord are eaving hrough thee eye o blind
NAOY OS
167
hrough and through your own heart listening Be your soul e ntine Once I gained a seed se edom om the dawn dawn Once the jewelom jewel om a nest, Once On ce the th e light light from a fa ir lady lady mirro And An d once a word wordfrom the West Now Now it is ending slow your breathing Now your joy joys are m ine, hrough and an d through through you hold ho ld my weaving we aving In your own ow n design design Gone Go ne are the places pla ces of whis wh ispe pering ring stones sto nes Open pe n the th e gate ga tess of of the star st ar ways ways,, Still are are the voices vo ices that echoe ech oed d alone But Peace is a secret unknown. unknown. The Wever Wever Ce remny rem ny
This ceremony was rst pulished in the oo Paths to Peace a coll co llection ection of prayers, prayers, ceremonies ceremon ies,, and chants from from many many traditions (ed John Matthews, ider, London, 992) It has een done y many people over the years, and is offered here for your use as a Crossroads ceremony for for Faey Faey ealing ea ling,, Eath Eath ealing, ealin g, and Peace Pe ace This may e conducted y any numer of people, each eing allocate all ocatedd roles role s around around the the circle. circle . People stand as fol follows lows
East ouh West Noth The Opener of Gates Northeast and Center
Futher Futher people peo ple are aligned alig ned according to each Di Direction rection if if necessary
68 W L L he Dietions, the ile ile dan danee and and the Z patten patten
A : crm crmony ony gins in sinc, ac ac of t t Fou Dirc tions tio ns oding o ding a cand cand. . A A tu tu ti attntion attntion inwads inwads towa towads ds pac. 2 . Opnr Pac Pac i s a scrt scrt unnown. unnown. A A Sti a a t t voics tat tat cod aon. Opn Opn t Gats of t Star-ways. (Ligts (Li gts cand cand or am i cntr) cntr) A A Gon Gon ar ar t t pacs of wispring i spring stons stons.. 3. Opnr From on on tr trad ad of igt i gt ar ar a words words and and a words wovn and an d no no sing s ing part part is svd s vd from from t t wo wo. . Lt us summon t powr of t Wavr Wavr r among us, us , acco a ccordin rdingg to t pattrn of t mystry. mystry. (aks (aks tapr, tapr, i i gts it from from cntra am am and tn passs it to East) 4 . East (Ligts (L igts Eastrn Eastrn am wit tapr) tapr) I ca c a upon t powr of t East to awakn and attnd attnd troug tis lssd Gat By t powr pow r of Air, Ai r, By t powr of Dawn, By t powr of Lif Li f. (Hands (H ands tapr to Sout, wo igts igts Soutr S outrnn am) 5. Sout call upon t pow of t Sout to aris ad attnd troug troug tis ss ssd d Gat Gat : By t powr of Fir, Fir , By t pow pow of rigt ood ooday ay,, By t powr of L igt. ig t. (Hands tapr to Wst, Wst, wo w o igts Wstrn Wstrn am) 6. Wst st I ca ca upon t t powr of t Wst to incras and attnd troug troug ti ti s ssd ss d Gat By t powr pow r of Wat, Wat, By t powr o Sunst, Su nst,
I I S 69 By the power of L ov ov (ands tapr to Nort, who lights Northe ame) 7. North: North : I call cal l upon the the power of the North to appear appea r and attend throug this less l essed ed Gate Gate : In te name of the power pow er of Earth, By the power of the Mirror M irror o Stars, By te power p ower of L aw and Lie L iert rty y 8 . All : resona resonate te M, AM or AMEN, according ccording to choice, and and focus ocu s attention attention upon the central l ight 9.
East: Now for for you I weave some weavin g L i sten to it well .
Now for for you I twist some twining twini ng L isten to its spel spelll : 1 0 All Al l : Once I wa wass held in the the eyes of the the night, (Arms raised in the sign o Stars) Once i n the voice voic e of o f the Da D ay, (Ars (Ars held hel d out level leve l in the the sign s ign of the Sun) S un) Once in i n the arms arms of o f a child chi ld alone, alon e, (Arms crossed cros sed in i n the sign sig n of umanity umanity)) And once in the mind of a stone. (Arms held he ld downwards downwards in i n te sign s ign of the Earth) Earth) . East: In and and in in the the word wordss are are wea weaving ving Thoug Thoughh these these eyes so lind li nd Through Through and through through you hold h old my weaving In your own design (Pauses efore efore proceedi proce eding) ng) 12 East: Once I gained a seed from the Dawn, South: So uth: Once te jewel je wel from from a nest, Nort No rthh : Once te lig l igt t from from a fair fair lady' la dy' s mirror, West: Once a word from the West.
70 T W L . Wes: Now i is ening, Sow S ow your breaing, breaing, ow your oys are mine Troug Troug and roug you o my weaving weaving n your own own design. design . 4 . A : Gone are e paces of wispering sones, sones, Open e Gaes of o f e Sar-w Sar-ways, ays, Si are e voices a ecoed aone, Peace i s a secre unknown unknown . 5 . Opener Ope ner:: Te Te Opener cans cans AMEN AMEN a a can can AMEN AM EN (or resonae HM Or AM). 6. Eas Begins: A circe dance begins, ed by Eas (if space permis). A excep e Opener move EasSou/Wesor, awakening aw akening o e energies of eac Quarer Quarer as ey pass. pas s. 7. Opener: Te Opener aows e energies o buid as required, en srikes a gong or caps ise ands ree imes. Eas now canges e direcion direci on of o f e ance ance o pass Eas/Souor Eas/SouorW Wes ree imes. Aer ird Z movemen a reurn sunwise (cock wise) o eir original posiions. posiio ns. 8 A : A pause ere for for sien media mediaion. ion. 9. Opener: Te Open er exinguise exinguisess e cenra cenra ig i g,, using e Crossing Crossing Form Fo rmua ua as fo foows ows:: n e name name of o f e Sar Fa Faer er Te Earh Moer Te True aker Te Grea Giver One One Being B eing of Lig. Li g. 20 . : A resonae M, AM or AMEN and and depar depar in si ence.
I AOR AOR OS
TH E ONE CHA N
Ths Th s smple smp le chan chan an anes es s o Ancesral Ance sral presence prese nce O h he all all sones sand sa nding ing here he gre gre e n grass grass gros and he one plae of rossing here h ere he he aer os
(chors (cho rs s l i led who words, afer afer each erse Raise up he spear and raise up he horn and blessed by he plae here o ur peo pe ople ere born bo rn ll around he irle irle sound so und he voies v oies singing dane in he sun pah o se he irle ringing Oh he all sones sanding here he re he gree greenn grass grass gros nd he one plae of rossing here he aer os
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