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Celtic Polytheism, Paganism, Prayer

A Funerary Prayer to Lugh

Lugh Samildánach, God with Many Talents,
One of your devotees has ended [his/her/their] earthly cycle.
Borrow again that swift-sailing boat, the coracle Wave-Sweeper,
From your foster-father Manannán Mac Lir.

Bear [name] away in the boat, over the sea to the West,
Where [he/she/they] might rest a while.
Look over [him/her/them], Lugh Lámfada, Warrior of the Long Arm,
And see that no harm comes to [him/her/them] on [his/her/their] journey.

Take our blessings and love with you, 
Across the sea in that swift boat,
To sustain [him/her/them] until [he is / she is / they are] wrapped in the loving arms
Of [his/her/their] Ancestors and Beloved Dead.

This we would ask of you, Lugh, foster-son of Tailtiu,
In whose honor you dedicated the funeral games of Lughnasadh.
We honor [name] now as you honored her,
And we celebrate [his/her/their] memory.

by me, Alexandra Nic Bhe Chuille, 2021

I wrote this prayer for the funeral of a friend-of-a-friend who was a devotee of Lugh. I spoke to Lugh as I wrote it, and then changed words and phrases until we were both satisfied. There aren’t a lot of funerary prayers available online for either Irish Polytheists specifically, or for Pagans generally, and I thought I would share this one for Lughnasadh. Please feel free to use it, with proper attribution.ibution.

Bright Moon, Kemetic

Kemetic Bright Moon 7/23

This is the last full moon before the festival of Wep Ronpet, the Kemetic new year, timed locally by the heliacal rising of the star Sirius over Washington, DC. So the message this time was somewhat about that.

As you prepare for the return of Sopdet, the star that heralds the flooding of the Nile, as you prepare for your celebration of Wep Ronpet, you also must examine your inner tides. Are you aware of the flow of your own emotions, or have you distanced yourself from them? If there is too much distance, you will lose the ability to feel joy as well, and will not be able to truly give yourself over to the New Year’s celebrations. So be brave for the moment, and let yourself feel deeply: the good and the bad.

So – Wep Ronpet! By my calculations for DC (and thus for the local area, or potentially for anyone living in the USA who wants to use the capital city’s date), Sopdet, the star Sirius, will be visible before sunrise on August 9th this year. Working backwards, that gives us the following timeline for the Epagomenal Days:

  • Timeline:
    • Aug 4th: Birth of Wesir (Osiris)
    • Aug 5th: Birth of Heru-Wer (Horus the Elder)
    • Aug 6th: Birth of Set
    • Aug 7th: Birth of Aset (Isis)
    • Aug 8th: Birth of Nebthet (Nephthys)
    • Aug 9th: Wep Ronpet!

I’ll be reblogging my usual votive images and prayers on the Tumblr E-Shrine, so you can follow along there. And I’ll be doing my yearly execration in the evening on August 8th, the night before Wep Ronpet, so if you have anything you’d like to request me to ritually destroy for you, let me know in an email please and I’ll add it to mine. I’ll probably write up a blog about the execration and my Wep Ronpet celebration, but if I manage to launch my new website and blog it will be on that one (though I’ll be sure to leave a link on this one so you can find it! I have a new prayer I’ll be sharing, too.

The next full moon is August 22nd. If you have any questions, or if you would like to request a personal message or heka for August, please email the shrine here. And if you are interested in supporting the shrine, I have a tip jar set up here. Thanks!

Celtic Polytheism, Paganism

Crow Folks: The Season of Harvest Begins

This Dark Moon, I was instructed to return to the more poetic form, and deliver the message for our preparation for Lughnasadh in that manner. A few of these lines owe inspiration in part to Morgan Daimler’s translation of the Cath Maige Tuired, as I cannot read it in the original Irish, but the English translation rang in my head as I communed with Na Morrigna, and drank inspiration from their cauldron.

The season of harvesting begins
Beginning of a transition
A death that sustains life.

Courage falters,
Fear rises,
Insecurity holds us down.

Remember your power:
Power from strength,
Strength from conviction.

Why do you do this work?
Not hard, we say.
You are called to it.

Answering volley with volley,
Shielding those without shields,
Pursuing to strike with bloody destruction,

Many fields of battle:
Stand firm in yours,
Your squadron surrounds you.

Standing shoulder to shoulder,
No wedge between you,
Focused, taut, ready.

The season of death begins,
A time of community-sustaining harvest,
A transition back into a passionate life of service.

Hopefully that message with resonate with some of you! As for me, I’ll be using this to make plans for Lughnasadh, and to confirm another year in service to Na Morrigna.

Bright Moon, Kemetic

Kemetic Bright Moon 6/24

Earlier today, I did my usual Bright Moon Ritual to Bast and Sekhmet, and this is the message they gave me, to share with my community:

Many of you are standing at a precipice: take care how you fall. If you stand there, you will fall, for there is no longer a way to stay where you are. But you can choose how far and how painful an experience your fall is. You may be tempted to prepare a swansong and leave your destination to chance, but this is a beginning as well as an ending. Those of you who feel isolated may find compatriots where you land. Be more proactive than reactive — be careful what you reflect. Contribute to illumination, not misapprehension and obscurity. Grief swirls around each of you, and if you get caught in an eddy of that grief, you must learn to steer your emotions — do not let them control you. Move like water, and dance like flame: not all feelings can be processed in stillness and silence. Your struggles are the microcosm reflecting the macrocosm, and the doubts you have for yourself are also doubts for the victories of ma’at. Isfet is persistent, and the war is ongoing: we fight at night so that you may enjoy the day. Stand in the sun — let us warm you.

The next full moon is July 23rd, and after that we’ll be heading into the Epagomenal Days at the beginning of August. If you have any questions, or if you would like to request a personal message or heka for July, please email the shrine here. And if you are interested in supporting the shrine, I have a tip jar set up here. Thanks!

Other Updates

Hedgewitch: How I Describe My Magical Craft

I mentioned in a previous post that I tend to refer to my magical practice as hedgewitchery, and myself as a hedgewitch, but I thought it would be useful to go into that in more depth in this new blog post.

So, what do I mean when I call myself a hedgewitch? What is it I do ?

This: I practice folk magic to balm and bane, I divine for omens, I truck with spirits, I cross the hedge to walk the worlds, and I dabble in herbs.

FOLK MAGIC

A lot of my magical practice draws on folklore and folk magic traditions, and incorporates the materials I have around me in a way that some might call traditional witchcraft. I use pieces I’ve learned from family and friends, or invented myself, with what bits and bobs I had on hand or could easily acquire: paper or yarn, candle or salt, herb or stone. I read about other witches’ practices, I talk to my peers, and we inspire each other to use materials or magical technologies in ways that solve the problems in front of us. Most of it is highly personal and highly intuitive, often with guidance from spirits. I have a couple of pretty tools (a brass bell, a copper mug, a pillar of quartz, an engraved wooden spoon) but most everything also has a very practical purpose. I love the look of a fancy wand as much as the next magpie, but I’ve never really used ceremonial tools with any regularity, and I rarely do magic in a manner that requires an altar set just-so. In fact, many of my most “complicated” workings are done almost entirely in trance.

BALM AND BANE

Healing and hexing are two sides of the same coin, in my view. I can heal with darkness, I can curse with light, and in fact I have an upcoming workshop for the NoVA Pagan Moot on exactly that. I am trained in several modalities of energetic or spiritual healing, and I combine them intuitively for those who seek my services. But just as poison in the right dosage can be medicine, a medicine in the wrong dosage is often a poison. Non-consensual or inexpertly targeted healing can cause harm, and sometimes a binding or a banishing can twist someone’s fate so that they’re heading in a more positive direction. Magic is complicated, consent matters, and every effective spell has consequences, intended or not. I try to do more good than harm, but if I’m between a rock and a hard place I will use every tool in my arsenal. I see a lot of people who have a very all-or-nothing mindset around banework, and I don’t think that’s nearly as helpful as having actual discussions about ethics and harm reduction, and us each figuring out our own personal boundaries.

DIVINATION

I am an eternal student of divination: I keep learning new forms, and I keep going deeper with the forms I am already proficient with. I practice several types of cartomancy, I read ogham staves and rune stones, I take omens taken in the wild from the flight of birds, and I sometimes even turn to modern technological omens like shufflemancy and the rolling of d20s. Not everything works well for me: I’ve never quite gotten the hang of pendulums or spirit boards, for instance. But I am proficient enough in many forms that I have enough confidence in my skill to offer these services for money, and the reviews I get back are extremely positive. I use my tools to divine the future, the past, the present—to illuminate anything that is shrouded, to look around corners, to answer what-ifs as best I can, knowing as I do that things are always in flux. I use these tools to speak with and to get messages from spirits of many kinds, both for myself, and on the behalf of others.

SPIRITWORK

I have deep relationships with two pantheons of Deities: the Tuatha Dé and the Vanir. I am also deeply entwined with the Álfar and with the Daoine Uaisle, through the Fairy Queen I serve. I maintain relationships with my local Good Neighbors, Nature Spirits, and Land Wights where I live, where I visit and practice, and where I travel. I honor my Beloved Dead, and those Ancestors (of blood or of path) who appear to guide and to help me. There are spirits in my household; they are my allies and my companions, my guides and my guardians. I also maintain cordial relationships and open lines of communication with many of the Deities and other tutelary spirits of my human-incarnate friends and associates. Most of my magical work involves these many types of spirits; I do workings with them, for them, because of them, on their behalf, or at their request.

HEDGECROSSING

Hedge-crossing, hedge-riding, journeying, pathworking, world-walking: whatever you may call it, I use these to refer to the act of travelling in spirit to the Otherworlds. This is a type of trancework, and the one I use most often. I slip between this world and an Other to see spirits more clearly, to converse with them, or to take a look at the landscape and flows of energy. I travel to visit spirits I know; I travel to seek those I have not yet encountered. I go seeking answers for myself and for others, and I bring answers back in words or images, scents or feelings. Sometimes I wander the worlds for the sheer joy of it, the ecstasy of spirit-flight. From time to time I go walking in my dreams, but most of my wanderings are waking visions.

HERBALISM

This is the one area that I most wish to have additional education in. I am familiar with some herbal remedies for common things like colds, scrapes, and bruises; I know remedies for menstrual cramps. I have deeper education in a couple of chronic conditions I am personally dealing with, including migraines, but I would like to take an actual certification programme at some point. For magical uses, I work with herbs and resins a bit more intuitively, mixing flavors and intentions into food, blending oils for scent and resonance. I speak with the plants themselves, and learn what they would teach me. When I need to ground deeply and my usual way is not enough, I go walk the land or else I spend time in my own garden. The cycles of plant growth, of harvest, of weather, of the moon, bring me back into the present, back into balance with the cycles of my own life.

Other Updates

Labels, Titles, and Updating My Bio: What Is It That I DO?

I’ve been thinking a bit about labels and titles in regards to my path and practice, recently. It began because I was tidying up some workshop outlines and proposals, and for some of those I had prepared short bios for the event programme. Then I looked at the bio I have on my website, which I haven’t updated in a while, and as thoughts often do, it started simmering away in the back of my mind, now and then bubbling to the surface in the form of a short phrase. And what better month than June to consider labels?*

For a few years, now, I’ve been trying to figure out how to condense myself down to just a few phrases — a line I could fit beneath my name on a business card, if I were to print one. Most business cards have titles on them: Assistant Manager, Software Engineer, Senior Partner. I don’t really have titles that are easy to claim, though, as my craft is more esoteric. And some titles that resonate with me are not mine to claim for myself — they must be bestowed by one’s community.

Freya and Hela have called me völva, starting before I was trained in Hrafnar-style Oracular Seidr, but I believe that’s more the path I’m traveling down, not a destination I have already reached. Now that I’m doing oracular seidr, or spae, work for the community, it is beginning to fit more, but spaekona fits better. It’s descriptive: “one who does spae” (in the feminine — the masculine is spaemadr). But that’s only one part of my practice, and the term is only recognizable to a few.

The Morrigna (and also Lugh and Flidais 0n occasion) have called me banfháidh, a seeress or prophetess, and again, that seems more like a path I am traveling down, a winding road of seership and poetry and ogham study. A stream of living culture and practice that I’m joining, not a place I already am. The Fairy Faith I practice is also in this stream, and bean feasa (literally wise woman, though sometimes in English they are called fairy doctors) is another title that one cannot claim for themselves. It is bestowed by the community once someone is doing the work and getting results. I have been called a “Fairy Lawyer” (though I think “Fairy Intermediary” is possibly more descriptive of my actual work), and I expect that even if I do become known for this sort of work, it won’t carry an Irish title. Mine is a very different situation, immersed in a very different culture, even within the Irish-American diaspora that forms one of the circles of my cultural venn diagram.

Bast and Sekhmet, when they asked me to begin delivering their messages, instructed me to call myself an “Oracular Priestess-Novitiate” and then after a few years, an “Oracular Priestess-Initiate”, and I expect I’ll drop the “Initiate” in a few years when they think I have completed my training period. I do not know what the term would have been in Ancient Egypt for the service I am providing, nor have I found any good resources on the training of oracular priests, generally. But this is a third stream of my practice on the theme of oracular seership, in the context of serving a community. “Oracular Priestess” would seem to fit, then, but that seems almost too static, implying a single relationship with a singular deity when in fact I serve multiple deities and also deliver messages from the Dead. After much thought, I finally settled on “Oracular Cleric”.

One term decided, I returned to the idea of a business card, outlining the ways I might serve others, but decided that first I ought to clarify my general theological position. If I’m a cleric, that implies a religious background. This one was fairly easy, though I moved it around a little to attempt to remove the slightly annoying rhyme, before giving up. I settled on: Polytheistic Pagan Mystic. I believe in the reality of multiple distinct deities. I am working within a neopagan paradigm, though my path is informed by the ways of the past, and parts of it are Reconstructionist or Revivalist in bent. And “mystic” is the best way to sum up my relationships with the gods and other spirits. I commune with them in trance, through otherworldly encounters, and ecstatic experiences. My practices are more sensory and experiential than book-learned, though I believe books and other studies play an important role as inspiration and basic instruction.

But what should go with that, to explain the rest of my work? One of the largest remaining streams is healing, whether through energetic ministrations, assistance from spirits, or magical craft. I am trained in Usui Reiki through the William Lee Rand lineage, and that informs my work and serves as the scaffold for much of work for clients, but my healing work is broader than just Reiki. Though I could put Reiki Master Teacher on a business card (because I completed the Mastery course and have taught my own courses), that seemed limiting. I opted instead for “Spiritual Healer”, because I think that best describes the whole range of my work. I’ve used “Energy Healer” in the past, but that doesn’t really cover my work with spirits. On the other hand, I think people will recognize that Spiritual Healing includes energetic work.

Those three terms – Polytheistic Pagan Mystic, Oracular Cleric, and Spiritual Healer — do a good job of explaining the work I do for others, and would fit well on a business card. While I was coming up with these, I considered coining a term to replace the rather clunky first phrase, and toyed with the idea of “Numinant”, from “numinous”, but I decided straightforward language would probably be best for printing on a business card. Still, I was really drawn to the word “numinous”, and came up with three short phrases that may make it into my new short bio: “aspirant to the numinous, denizen of liminal realms, visionary weaver of magic”. Magical practice is the largest remaining stream of my work, but that work is not usually for paying clients who are strangers to me. The magical work I do for myself, for people close to me, for my communities, for my spirit allies, and for my Deities. For that stream, I have a label I’ve been using for a couple of years: hedgewitch. But what I mean when I use that is a discussion for the next blog in this series!


* If you didn’t already know, I’m queer. I use several labels, and some of them overlap or fluctuate: bi, or pan, for pansexual or panromantic but grey ace or maybe demisexual. Agender or genderqueer or nonbinary. I don’t fit labels well and while I like them, I feel most authentic swimming in a sea of them, a sea I call “queer”. My pronouns are she/her or they/them, or the gender neutral neopronoun of your choice.

Paganism, Spiritwork

Building Ethical Relationships with the Land

I read a blog by Hecate Demeter recently that I thought asked a very good question at the end: “Do you ever introduce yourself to the land? If you travel and will be somewhere for a few days, do you ever bring an offering to the new land?”

My immediate answer was “Yes, of course I do,” but my very next thought was – “I don’t think I’ve ever seen anyone do that at an event who wasn’t doing it with me.” That doesn’t mean people aren’t doing it, of course – doing it privately is much better than attempting to show off to your fellow attendees – but it did make me wonder. How many people actually do this? Do they always do it, or only at witchy/pagan events? Do they do it differently if they’re visiting in different contexts?

And then I reflected on my own practice. I tend to default to the ceremonies and prayers of the indigenous tradition from my mother’s side of the family. Tobacco, a self introduction that includes the place I was born, murmured words of thanks to all friendly spirits. When I’m at witchy or pagan events, or anywhere I’m likely to do magic, I also seek out the Local Fair Folk. As part of my work with the Fairy Queen I serve, I am supposed to check in at the local consulate, in a manner of speaking. However, If I’m somewhere only briefly, or if I’m not on Turtle Island*, my introductions are more likely to be silent and meditative, seeking brief connection and energetic exchange. In general, I consider friendly relations with the local land wights, body-of-water wights, nature spirits, and otherworldly beings to be an important exchange of hospitality.

If there are Dead around, you can try reaching out to them, too, if you can do it in a way that is respectful and not dangerous to you or to them. If they have very different life experiences or spoke very different languages or practiced very different spiritual systems to yours, they may not want to hear from you. That goes double if your bloodline ancestors wronged them or were their enemies. However, knowing who not to bother or ask a favor of is also an important part of getting to know your neighbors! Also it can sometimes be a good idea to leave the Dead – especially the Unquiet Dead – to a witch who specializes in deathwork.

Occasionally Deities/Divinities** may show up as well. One time I was in Puerto Rico talking to the waves on a beach, and a Divine Spirit associated with the sea — in the shape of a Black woman with blue hair — touched my mind, leaving me with a brief experience of divine awe. (I think she was probably Yemaya, but she didn’t give me a name — just the vision, and a sense of welcome.) When they show up, though, they are not usually invitations to a deeper relationship. These brief experiences are the energetic equivalent of getting a friendly wave from a Head of State who is currently in a motorcade that just happened to be going by wherever I am.

Most of Hecate Demeter’s blog series, however, is a call to ground your practice in the place you are, and to build relationships with the land, water, and nature spirits who live nearest to you. She says (and I very much agree) that we don’t need to “re-enchant” anything. The land is still enchanted, still inspirited. What we need to do is to rekindle our relationship where we are, wherever we are Right Now. Lots of modern USian*** people feel like they don’t have roots because as a culture we move around a lot, but population movements have always happened. Even if you’re only going to be around somewhere for six months, it’s still a good idea to get to know your neighbors – corporeal and otherwise.

In my own practice, I try to build conscientious and respectful relationships with the spirits I encounter as I go about my daily life. A lot of those are Otherworldly beings of various types that largely fall into the broad category of “fae”, or they are spirits of specific “objects”, like trees, cars, houses, creeks. But I find that when I reach out to the land itself, there are what feels like layers of spirit, like the layers of a nesting doll. The deeper and larger I go, the harder it is to communicate, though I have had pretty good results with rivers and cities as singular units. For example, I wrote this quarter call that calls upon rivers local to me for use in a group rite I helped lead:

Tonight we create sacred space by grounding ourselves deeply in our natural surroundings.  We live here, in a landscape dominated by the Appalachian mountains to the West, and the Atlantic ocean to our East, beneath the dome of the Sky.  But tonight we call on powers more local, better known to us.

In the North we call to Lady of the mighty Potomac, River of Swans, Lifeblood of this area.  We offer you sweet smelling incense, and soothing herbal waters, if you will stand as Guardian to our ritual tonight.

In the East we call to the Great Lady of the Chesapeake Bay, Grave of a Meteor and Mother of Rivers.  All waters in this area come home to you.  We offer you sweet smelling incense, and soothing herbal waters, if you will stand as Guardian to our ritual tonight.

In the South we call to the Lady of the majestic Rappahannock, River of Tides, Quick-Rising Waters.  We offer you sweet smelling incense, and soothing herbal waters, if you will stand as Guardian to our ritual tonight.

In the West we call to the Lady of the beautiful Shenandoah, River of Spruces, Daughter of the Potomac. We offer you sweet smelling incense, and soothing herbal waters, if you will stand as Guardian to our ritual tonight.

(c) 2019 by the author, Alexandra Nic Bhé Chuille. Please ask for permission before using.

Hecate Demeter says in the second blog that being in relationship with your landbase will make both your spiritual practice and your magic stronger, and I couldn’t agree more. I also find that cultivating relationships with your hyper-local land and neighborly spirits helps a lot with ward maintenance, and some of them may even be willing to enter a sort of agreement that if someone else intrudes into your shared space, they’ll let you know.

The third blog in the series has a few good ideas about how to begin this work, but it’s a bit like any spirit work, really – just go introduce yourself and see what happens. It’s hard to go wrong with a shared drink of water, as long as your water bottle isn’t made of steel. (Most land wights and nature spirits won’t mind that, but the Daoine Sidhe and some of the Huldufolk certainly will!) Use divination or ask for an omen, however it is that you normally talk to spirits. And get to know your land and its inhabitants!


*The continent of North America.

**I have seen Yemaya and others referred to with a distinction made between Deities and Divinities, and as I am both not sure what the distinction is, and also unsure who I was interacting with, I just put both. I occasionally use the term “god-level” for interactions like this, to describe an unknown entity who seems to have the level of power and vastness usually attributed to deities, but who is either someone I cannot identify, or is someone not known in any surviving lore.

*** I use “USian” here as shorthand for “US American”, to differentiate between citizens of the USA versus people who live in the Americas more generally.


Links to the blogs:

Bright Moon, Kemetic, Paganism

Kemetic Bright Moon 5/26

I returned to my full ritual this month, though I was careful not to do it during the eclipse, as those energies don’t align well (and besides, I had other work to do then). The message this month builds on the one from last month, so if you don’t remember you may want to glance at that one again here.

As you emerge from isolation, do not rush too quickly back into so much busyness that you find yourself burning faster than a lamp wick. That will lead you to burnout faster again than before. Burning so quickly only leaves more ash. Ease in slowly to new social arenas, let the scent of the oil in your lamp rise and fill your atmosphere. Emerge slowly from your solitude, scented and captivating, to meet with those who will best fill your life, and to do what will best bring you contentment. Although others may rush, you shall not. Be steady as the Apis Bull; do not join the stampede. Let their chaotic energy pass you by, and leave you unaffected in your bliss, as you begin to enjoy the things you have missed. Their eddies make pretty trails to look at, but bad paths to follow. Stay on your own road, where we walk beside you.

The bit about the Apis Bull was unexpected, but the imagery and message were clear. It does make me wonder if there was a proverb of sorts about its steadyness. Hopefully this message reaches those who need to hear it most. I’ll be back next full moon with another message, but the summer is here, and I’m beginning to think about Wep Ronpet (Aug 9th in DC this year!)

The next full moon is June 24th. If you have any questions, or if you would like to request a personal message or heka for June, please email the shrine here. And if you are interested in supporting the shrine, I have a tip jar set up here. Thanks!

Deck Review, Reviews

Oracle Deck Review: Wild Wisdom of the Faery

Deck: Wild Wisdom of the Faery Oracle
Publisher: Blue Angel
Writer: Lucy Cavendish
Artist: Selina Fenech
Overall Rating: 5/10

image (c) Blue Angel. Cards shown are: Lift the Darkness, Acorn’s Invitation, Star Dust, and Into the Woods

Cardstock: They’re pretty flexible and smooth, but the cards are nearly too large for me to shuffle. They measure about 5.5″ tall and 3.75″ wide (or 14cm x 9.5 cm). Still, I manage to get them mixed up well with a combination of shuffling methods. The deck box is a two part hard case, which so far is holding up well.

Artwork: The artwork appears to be mostly traditional media, but the artist’s website says that she often begins with watercolor or acrylic, and then adds a little more in digital form afterwards. If you haven’t noticed yet, I’m generally a sucker for watercolors. A lot of the art is pretty “twee”, almost all the fairies have wings, and while there’s a range of sizes (from tiny to human-sized), there’s not much by way of diversity of body shape or skin tone (mostly femme, white, thin, and wearing filmy clothing). The cards also have the name and keywords written over the image, despite the rather large border, and the contrast isn’t great on a few of them.

Book: The booklet pretty large, about 170 pages, though the beginning is a bunch of New Age Fairy Nonsense that sees Them as mainly benevolent (if tricksy) nature angels, and says that all the stories of bad luck and negative encounters are a product of Church propaganda. For example, they define the Unseelie Court by saying: “not so fond of humans, as they feel we have been very harmful. Most of the Unseelie’s [sic] have ‘given up’ on us. ‘Tis up to us to prove them wrong.” Yeah okay, I guess maybe kelpies eat people because they… littered? Sure, okay, let’s just ignore several centuries of living belief and practice. [/sarcasm]
The booklet does include a few interesting spreads, though I still can’t advise invoking the Fair Folk or asking them for divinatory advice on your life situations, the way it recommends.
The descriptions of the cards themselves have a few paragraphs of description and then a few paragraphs each of divinatory meanings and reversed meanings, which is always helpful. The cards all have their number on the top border, so you can flip through the book to find them, but they aren’t in alphabetical order.

Likes: I like the general art style, though I wish it depicted a more diverse cast. I also do actually really like the amount of information the booklet gives for each card, because as I’m learning a new deck I really like to figure out what the writer and artist were both thinking, so I can better understand their symbolism, and build that into my intuitive readings. I do also like it when there are a couple of keywords on the card when it’s an oracle deck, because with those there’s no set of meanings like there is with tarot, lenormand, or runes.

Dislikes: Basically the entire introductory section in the the book. And the lack of diversity. And the borders, and how the keywords aren’t well contrasted. The size of the cards.

Overall Recommendation

TL;DR: if this one goes missing or gets water damaged, I probably won’t buy a new one. A lot of my clients seem to like the artwork, but I never use this one for my own personal readings unless I can’t use something better. I bought it a while back because it was pretty, but this one really is a bit too twee for my tastes. The Faery Forest Oracle by Lucy Cavendish again, but with artwork by Maxine Gadd, is a bit less twee, and I find that they work okay together, for better rounded answers. The Wild Wisdom of the Faery Oracle sugarcoats like a candy store, so if you’re looking for a very gentle deck with a sunny disposition and cute artwork, it’ll probably serve you well, but I think a fair few of my readers will be put off by the twee.

Celtic Polytheism, fae, Paganism

Crow Folks: Send Out Ripples

This month’s Dark Moon, when I journeyed to see Na Morrigna, another of my allies came along, one of the Fair Folk who often takes the shape of a white horse, and as we five stood around the great cauldron, she bent forward so that her white hair fell into the water of the cauldron, and it filled with visions that she had seen, both Otherworldly wars and human carnage, in a sort of dreadful symmetry. I began to feel overwhelmed by it all, when the Three Morrigna spoke to me as if in one voice. This is the wisdom they would have me share:

The Cauldron of the World is too large for you to control, though you can create small ripples. Focus instead on the Cauldron of your heart. That is small enough for you to work changes within. When you have wrought change in yourself, send ripples out into your sphere of influence. Focus not on sorcery but on mundane workings, this summer.

I have been told to skip June to focus on my own work, and to return with another message or poem at the dark moon in July, in preparation for the Lughnasadh harvest.