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Fairy Witching Update!

A couple of months ago, I wrote a post titled “The Less Mystical Side of Fairy Witching” , and I thought today I’d offer an update!

I did, in fact, find a tree and get it planted well ahead of schedule. I went with a variety of crabapple that is considered “edible” (technically most crabapples are “edible”, they’re just not very tasty or nutritious) and should grow crabapples the approximate size of a golf ball. I’m told they make good jelly! And I’m sure the critters will love them. It had a couple of flowers on it the day it got planted, and then bloomed vigorously for about a week, and is now setting fruit! So, mission complete.

 

 

Close up of the young tree with a few large white blossoms

I think my local Fairy Queen is satisfied, too, because her rosebush is blooming up a storm! I call her the Rosegay Queen, and when we first moved in and I was examining the property, it became apparent very quickly that the strange little rosebush (which was barely more than a forked stick then) had an Otherworldly quality to it. I have put offerings near it since then, and that seems to be her preferred location for omens, as well I once found a strange little antique watch face nearby. Once the crabapple started setting fruit, the rosebush started blooming, which in itself is not very significant because the timing is following the weather, but I have never seen it bloom this much before, and we’ve been here three years now, and this spring we were under drought conditions. I have not watered, fertilized, pruned, or done anything to encourage this rose to bloom, and I’ve watched my grandfather take care of roses my whole life, and they seem to take a lot of particular care, much of the time. I’ve never seen this one have more than two or maybe three blooms at a time, before. But this rosebush is currently blooming in abundance, and there’s a sense of satisfaction permeating it that I believe is coming from the Rosegay Queen.

 

 

I started calling her that after I first spoke to her and she suggested it. I tend to ask for a name I can use and share freely when I begin relationships with the Fair Folk I encounter, and those names are very often drawn from the landmarks or flora of their territory. When I had earlier explored her territory, which follows a nearby stream, I had found that the streambanks are overgrown in many places with wild roses, which seem to be her particular emblem. She claims to be Daoine Sidhe, which hail from Ireland, though she did not explain how or how long ago she came to be here — and I have not asked. I do tend to ask those I encounter what kind of fairy they are, with the intention of better understanding how to interact with them. I cannot be sure that the folkloric understanding of types of fairies actually matches their own experiences of themselves at all, but I try to communicate my reasons, and most of the beings I’ve encountered can at least take a couple of the terms in my head and mash them together or give me qualifiers for a sort of ballpark framework. The Rosegay Queen was very clear on being Daoine Sidhe, though, and claims a connection to Una and Finvarra, whom I have since begun to get to know better.

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Song for the Darkening

Last fall, I shared two poems/songs/prayers I called “Song for the Way Opening” and “Song for the Winter Rade” after getting a message from some of my allies that I should be celebrating the movements of the Pleiades more intentionally. So one thing led to another and the prayer Daimler gave for the Way Opening sort of spontaneously transposed itself into a ballad to the tune of Thomas the Rhymer, and then I reworked the prayer for the Winter Rade more intentionally, and now here’s the Song for the Darkening, which I’ll be celebrating during the day tomorrow.

The first two stanzas of the song are the same, and the last two stanzas are as well, except for the two seasonal words in the last line, and the end of the third line changed to rhyme properly.

Song for the Darkening

I call to all you goodly wights,
My kin and friends whoe’er shall be.
All you who’d be my allies true,
And come and walk this path with me.

I call to all the Queens and Kings,
Monarchs and Sov’reigns, all gentry near —
If you would celebrate with me
Tis time to come and join me here.

Today the Queens leave the night sky,
To trade the dark for the light of day;
Now Seven Queens their own paths tread
As each will travel her own way.

Their powers burn as bright as fire —
So bright together as apart —
But in our world, the sun’s hot rays
Outshine their stars and they depart.

The Queens ride out for weal and woe;
The gates are open, holding wide.
Each Queen has errands to complete
Before the stars again are spied.

As they ride past, may we be blessed,
With token or with smile or nod,
And may they take our offerings,
As their refreshment while they’re abroad.

A good word to the Fairy Rade,
And may you never do us harm!
Ride out along the fairy roads,
Bringing with you Summer’s warmth.

I’ve also pulled another omen to share: one rune and one ogham fid, to symbolize the two groups of fairy folk with whom I work most closely. I pulled Algiz, which is a rune of protection and defensive actions, and Straif, associated with the Blackthorn, and for which my kenning is “Strengthening Changes”. I also associate Straif with magical workings of an active defense type, such as banishing, cord cutting, and return-to-sender workings. Taken together, it’s a warning to be careful, and to stay vigilant – don’t hesitate to protect yourselves! It seems like we might be seeing an upswing in activity that continues rising, instead of ebbing as we round the corner on this Bealtaine season.

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My Bealtaine Season

A lot of witches and pagans use the term “Samhain Season” for the months of October and November (approximately – everyone seems to define it a bit differently) but I hardly ever see its counterpart – “Bealtaine Season”. There’s an Otherworldly high tide at this time of the year as well, though it might be a little more difficult to sense, as there are upticks in activity in the physical world and many of our mundane lives as well – getting outside more and tidying gardens in preparation for planting, making summer vacation plans – as opposed to the slowing down of the autumn and winter.

But just as Samhain is the modern Irish month of November, kicked off with Oíche Shamhna, November Eve, so too is Bealtaine the modern Irish month of May, with Oíche Bealtaine the May Eve festival. Though this year where I live, the rising tide was already quite high by the dark moon on the night of April 19th-20th, and I expect it’ll be another week or so before I actually feel the ebb.

It’s a busy time of year, for me, because the beginning of the high tide often overlaps with another of my personal festival calendars, and there are a number of mundane anniversaries as well. My other personal festival calendar follows the movements of the star Spica, and this year, Spica’s heliacal seetting was approximately April 25th. So we went straight from the dark moon (20) into that (25), and then my wedding anniversary the following day (26), and then Oíche Bealtaine/Hexxenacht (30), Bealtaine/May Day (1), my child’s birthday (3), the astrological cross quarter & full moon (5), my mother’s birthday (7), mother’s day (14), and the dark moon again (19), which is when I expect things to settle down, given my past experiences.

I wouldn’t mind Otherworldly things settling down early, though – whether it’s just that or also the astrological weather, I haven’t been sleeping well, and when I’ve been asleep I’ve often been pulled off somewhere, doing magical work instead of getting uninterrupted rest. I’m exhausted.

Despite that exhaustion, though, I’ve been outside quite a bit, getting garden beds ready for the growing season, and getting my beautiful new crabapple tree settled in. While the cherry and plum blossoms usually follow the equinox around here, it seems like this crabapple will flower along with the azaleas and rhododendrons. Those tend to be at peak bloom just after our last hard frost, which is usually just about the first of May. And then a week later, it’s time to start moving all my seedlings outside for good, so it’s a busy time of year for a garden witch like myself as well! Weeding the herb bed and transplanting seedlings and planning out what else to plant where once the ground is warm enough to germinate seeds. This year I’d also like at least one more shrub to fill in a gap in front of the house.

I try to only put native plants directly into the ground, with my crocuses being the main exception. I didn’t plant any of the daffodils or grape hyacinths or dandelions, though the pollinators seem to love them, so I let them stay. I try to proliferate what native plants show up, like the milkweed, the boneset, the wild blackberry, and the asters. the crabapple is a hybrid, not a wild type, but it’s still close enough that the native pollinators and birds should get use of it. Pretty much all of my other herbs and veggies are in raised beds or pots, in an attempt to contain them. The containment hasn’t worked well for the mint or the yarrow, but it turns out yarrow is native here as well, and the mint is a reasonable addition to my front lawn, no worse than the grass. I planted an eastern white cedar in the back yard last year, and also a passionflower vine, but I’m not sure if that actually made it through the winter. It’s supposed to be a perennial but I’ve yet to see it this spring. If I had a bigger budget, I’d love a couple of serviceberry bushes and a redbud tree and a bunch of native irises and honeysuckles… but most of that will have to wait!

Being in good relationship with my land and local spirits is one of the foundations of my practice, and native landscaping is just one of the ways I lean into that. I’ve also been working on a ritual format similar to quarter calls, that petitions large nearby land spirits or waterway spirits that form natural borders in the landscape. I used it for a small ritual with a group of friends last weekend, and called upon the Susquehanna River, the Chesapeake Bay, the Potomac River, and the Appalachian Mountains. I know these landmarks, I know their spirits, and I have been developing relationships with them for years – it seems only fitting to give them offerings and to ask for their support as I do seasonal workings.

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The Less Mystical Side of Fairy Witching

The last couple of posts I’ve made about my work with the Fair Folk have been pretty woo, so I thought I’d share another anecdote that’s decidedly more… mundane.

It’s spring now by most people’s reckoning (though I personally tend to see the equinoxes as the midpoints of their respective seasons), and as I write this it certainly feels like it, too – 65 and sunny and breezy. Which means I now need to fulfill a promise I made last year to my local Fairy Queen.

When we moved to our current house at the very beginning of the pandemic (no joke, our closing was three days before the governor shut the state down), there was a flowering cherry tree in the front yard that was clearly on the wane. Some of the branches were dead and there was a hole in the trunk that revealed rotten wood inside. Still, that spring, it flowered. And again, in 2021. And again, in 2022. We trimmed away some of the dead branches, and tried to prune it gently each year, but when it failed to put out a full crown of leaves last spring, we got a notice from the HOA – dead trees weren’t allowed, particularly not in front yards, and it would need to be cut down asap. I had hoped we’d be able to let the tree die gracefully over a winter, but despite the few leaves it did have, there was no convincing the HOA it was still “alive enough” so we conceded.

The poor little stump, all that is left of the tree we had to take down

As I usually do when I have to make major changes to my yard, I explained what had transpired to both the land spirits and our local fae — and was met with disapproval. I understood — I didn’t really like it, either — but caught between the two powers, I attempted to negotiate a fine price for the tree, instead. I was told I would need to replace the tree the following spring, before a year and a day had gone by, and that it would need to be a tree that bore both flowers and fruits, and should be in the Rose family, as wild roses are the symbol of my Local Queen.

So this week’s fairy witching task was calling several local tree nurseries and garden centers to find one that has something like a crabapple or wild cherry or upright serviceberry, that will plant it for us, and has some kind of guarantee to replace the tree if it dies… that fits my somewhat small budget. And once I do, I’ll need to schedule the tree to be planted before the beginning of June.

I think I’ve decided which nursery, I just want to go in to select the tree (likely a crabapple), and then I think they should be able to schedule the planting sometime before Bealtaine, which would be ideal! And then the lonesome stump in the front yard will have a friend, and hopefully the Fair Folk won’t blight my vegetable garden.

But yeah, word to the wise… these connections and agreements do have measurable effects on my personal mundane life as well. So keep that in mind, if you’re interested in doing this work.

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The Otherworldly Tides of the Great War

When I first saw the title of Irene Glasse’s most recent blog post (which you should go read now before continuing if you haven’t yet), I immediately thought of the Otherworldly Wars that I’ve been on the edge of, these past few years. That was not Irene’s main focus (seriously go read that first), but it’s a parallel stream of mythic awareness. While no words really convey the fullness of the conflict, I generally agree with Irene’s choice to label the two sides as “Pain” and “Hope”. They’re succinct, and cut into the importance of this struggle, at least on the human side. The Great War between these two is a story, a narrative, a Myth that we’re watching play out as a bloody struggle on a battlefield. Irene goes on to explain the ways we can help join the fight on the side of Hope, and some of those ways are things I have heard from the deities in my life – and some of the messages I’ve heard are things I have shared, like the messages from Na Morrigna or Bast and Sekhmet that I’ve been asked to pass along to my community. Irene’s suggestions are good and helpful ideas, ways to make our lives a little better, ways to perhaps make the future a little brighter, and for the most part they are solidly grounded in mundane reality. This is one of Irene’s strengths that I most admire: she’s a beacon of light and guidance in our community, a mystic and cleric who always has a good answer when people turn to her in tears and ask, “What now?” There’s not really anything I can add to that besides repetition or emphasis, so I’m just going to suggest you go read that! (For the third time, lol!)

Instead, my thoughts turned to the Otherworldly battles I’ve witnessed, so if you’d like to hear more about that, take a side step with me, pass beyond the hawthorn hedge and walk beside me down the thistle-lined path of my UPG, into Fairy. All of the following is my experience; none of the following has any claim on being The Only Truth, but I share in case there is one reading who might find it helpful. Still with me?

In the watershed I live in, the Chesapeake Bay Watershed, it is my experience that the European Fairies seem to be organized into courts or territories that follow streams and rivers, with small courts around small bodies of water existing under the domain of the larger courts from the larger streams, and the rivers seem to have their own courts in attendance to the River Divinities (who existed here long before the first humans of European descent arrived), and there is something like a territorial Monarch, though my experience with them is that there are two, who share power and change with the seasons at the equinoxes. I can (and may well) explore that in more depth later, but that’s sufficient background information to explain my own relationships, I think. My local stream court (that is, the watershed within which I reside) has a queen that I call the Rosegay Queen, as she indicated to me that the wild roses growing along the stream in a place near to my house were Hers, and she uses roses as her symbol in her dealings with me. Out of necessity, she and I have become allies, and part of our agreement is that she will ward away and warn me of any incoming forces with clear malevolent intent against me, and in return when she is under attack from other forces, I am required to help defend her territory when she asks it of me.

When we made that agreement, I did not expect it would be asked of me as often as it has. While humanity has been fighting the pandemic, and in the US (and elsewhere, but I speak only for myself) we’ve been fighting against destructive cultural forces (the forces of “Pain”) , the Otherworlds have been embroiled in their own Great War, and while I do not have a wide enough field of vision to see the whole picture (even more so than in the mundane sphere, this is a conflict on a large timescale), from what I have seen, it seems to run along similar lines, though I might perhaps name them “Extinction” and “Evolution”. I have come to understand that there are beings and forces that believe Humanity is a lost cause, or not worth preserving, or that have no interest in us at all, or dislike for our species at best. There are also beings and forces that live in something like symbiosis with us, and have done so for a long time – whether it’s because they wish to guide us or (perhaps more likely considering the folklore) because they find us to be useful pets and tasty snacks, they would prefer to assist in our preservation, and our transformation if that’s what it takes to avoid extinction as the worlds change around us. I think of it more as a cultural evolution, not a physical one, where we will hopefully learn to live in better balance with our environments before climate change and our own conflicts push us to the brink of extinction, but the two words make a poetic mirror.

I’ve been taught some battle sorcery by both Gods and Fairies, and I’ve been using it to the best of my abilities when called upon, and the beings and forces I have seen on the other side of the battles make my skin crawl with wrongness. It’s difficult to describe, but I’ve been using the term unhael, meaning “unwhole, unhealthy, unsound” but it also seems to have that same connotation of wrongness, in a Heathen context. They’re not meant to be here, wandering our world; they’re inimical to humanity but also I believe to the biomes we inhabit. Their magic feels like contagion, and I don’t think it’s entirely a coincidence (though who can say whether it’s cause, effect, or correlation) that the first battles I witnessed occurred as my local area was shut down in the early stages of the pandemic. I’m no theologian or philosopher – I don’t have a well developed and concise theory about all of this. I can only describe what I’ve experienced, I have only half-developed thoughts to share.

But I think the Great War of Extinction vs Evolution is the challenge of Tower Time, the battles of the Storm that John Beckett was warned of, and the initiatory challenge Gwendolyn Reece has spoken of for about a decade. A Great War, in which not only human people are participating, and I think it’s likely that the fate of our species hangs in the balance – though the timeline here is longer than most of us are used to working with, because even sudden climate change isn’t going to destroy everything all at once. It’s how we react to it that really matters, I think – we may survive through natural disasters only to fight over resources and then escalate into a nuclear conflict, which may well mean the extinction or near-extinction of our species (and thousands if not millions of others). I’m not trying to be alarmist and there’s no call to take this idea and run straight into fascism or eugenics. I’m thinking about the conflict on a Mythic scale, with the protagonist being our species, and I hope that we survive the challenges along our Hero’s Journey without losing sight of Hope. Not every individual human will survive, but each of us should be trying to help out our communities as much as we can, because the local communities are the real crucible for cultural and societal change, and if Hope is to prevail over Pain, to continue prevailing over Pain along down the winding road of the future, things need to change.

So: figure out what you can do to help, in small ways. Not everything has to be big, and while we should not put off the work, there is no fast-approaching deadline, either. Rest when you need to. Fight when you can. Support others when they are the ones fighting. And I’ll leave you with this quote from The Fellowship of the Ring by JRR Tolkien:

‘I wish it need not have happened in my time,’ said Frodo.

‘So do I,’ said Gandalf, ‘and so do all who live to see such times. But that is not for them to decide. All we have to decide is what to do with the time that is given us.’

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Dryads and Wood-Wives: A Question of Categorization

I got an interesting question on tumblr last week, and while I’m not going to copy the entire thing over here, nor my entire rambling response, I thought it brought up two important worldview questions that might illuminate my practice a bit for ya’ll, and may help out others who are new to walking the path of a fairy witch.

The first question was, basically: is a Germanic wood-wife the same thing as a Greek dryad? Are these just two names for the same exact thing? On the surface, it does sort of seem that way; they’re described in very similar terms. But one of the trickiest things about the realms of Fairy (and one that I think is the hardest for people to wrap their heads around) is that we can’t cleanly separate fairies into specific species. There’s a lot of evidence in the Scottish Witch Trial manuscripts that the difference between a devil and an imp and a fairy and an elf was pretty much a difference of attitude, and that the same being might be called two or more of these terms even by the same person.(1) And there’s plenty of folkloric evidence that these beings can change their appearance, or at least deceive our senses. So we just can’t quantify and identify them as we do with animals and plants, and just because they seem similar doesn’t necessarily mean they are the same.

On top of that, we have to add the complexities of culture – both ours and theirs. I think it’s reasonable to say that some of the Fair Folk seem to have a sort of symbiotic relationship with nearby humans, to the point that there’s some cultural bleed between the two groups.(2) So it would make sense to me that the dryads would have more Greek sensibilities and prefer offerings of common Greek foodstuffs, whereas wood-wives would have more Germanic sensibilities and prefer more common Germanic foodstuffs – and that seems to be born out in the folklore about what to offer and how to give it. So it doesn’t make sense to me to try and force a pattern on that – there’s no way to reduce them all, to the point where you can say “all feminine forest spirits should be offered [some kind of food]”. I think it’s better to just not worry about whether wood-wives and dryads are the same “species” and instead of highlighting the similarities, learn about the differences, so that you don’t accidentally offend anyone.(3) When I encounter new beings in the landscape, either Over Here, or Over There, as I’m going about my business, one of the things I ask is what they call themselves – not their Name or even name, but what type of a being they want me to know them as. They are usually willing to either show or tell me enough that I can at least figure out what paradigm will work best in my interactions with them, and I then move forward treating them as the folklore surrounding that being suggests that I should.(4)

That brings me to the second question: do fairy beings travel to places other than where their original folklore is from? I think they do. I think it would be strange to think that only humans travel across our world, when plants and animals have done their best to migrate (with and without our help) as well. I also think that the symbiosis I spoke about in the last section plays a roll, but this time on a more macro scale. I’ve heard stories of brownies and nisser traveling with their families on boats to the Americas, and there are stories of fairy beings being “chased out” of certain areas (often by Christian priests). I don’t think it’s a stretch to think that some of them might’ve come that way to the Americas or Australia or wherever. Personally, I’ve met a lot of fairy beings who, when I ask them what type of being they are, identify themselves as something from European folklore. Near where I live, it’s been mainly beings known from Celtic or British or Germanic cultural folklore, and I think that makes sense given the colonial history of this area. (I’ve met some indigenous otherworldly beings as well, but they’re usually fairly shy, and so far none of them are specifically symbiotic to the indigenous cultures of that side of my family, but I’m nowhere near the traditional homelands, either.) I wouldn’t be super surprised, either, to find beings from Central American or Islamic or Korean folklore nearby, either, considering the current demographics of the area, but I also can’t say that I would necessarily recognize them if I did, as I’m not as well versed in those. Generally though, I think it’s not impossible to find beings from any culture that is currently represented in your area or has ever lived there, because these beings are usually believed to be both powerful and long-lived, and it’s therefore a good idea to just learn as much as you can about anyone you might encounter.

When I ask fairy-like otherworldly beings(5) what kind of a being they are, I’m not looking to categorize them, to check them off in a field guide, or to decide what “species” they belong to – I’m trying to gain context. How they present themselves tells me a little about their expectations, their likes and dislikes, and their sensibilities. And then I’ll use that information, and offer Dryads clean water, diluted wine, and olive oil, and offer wood-wives bread or other things made of grain, and perhaps a bit of milk. I’m a witch looking to create relationships, not a scientist trying to answer questions that might just be unanswerable.


  1. See Emma Wilby’s Cunningfolk and Familiar Spirits (Sussex Academic Press, 2005), and Seo Helrune (www.seohelrune.com) has talked about the same in the Nordic sphere, with alfe vs jotnar, in some of their classes.

  2. “Symbiotic” here not necessarily meaning “mutualistic” (benefitting both parties) on a micro scale. I think it’s likely that it’s mutualistic on a macro scale of our two populations, but on a micro scale yeah some humans definitely get fucked over, more along the lines of commensalism or straight-up predation.

  3. Really, learning as much as you can in order to avoid giving accidental offence is probably my #1 Fairy Witchcraft rule.

  4. To an extent: there’s plenty of folklore that says “don’t ever fucking talk to these omg just leave quickly and pretend you didn’t see them”. That’s fairly wise for those wishing not to end up in deep water with the Fair Folk but as I’m already fully submerged, I don’t always look away – I trust that my bargains and roles and allies will keep me safe in most normal situations, and I don’t try to mess around with things above my pay grade. A lot of my discernment has been just figuring out what is and is not within my pay grade, and while I might not rush inside and barricade the door if I see a kelpie, I’m not likely to touch it or try to banish it, either. To quote Morgan Daimler, “I like my liver on the inside.”

  5. There’s some disagreement about whether “fairy” includes non-European folkloric otherworldly beings, and more about whether it should, so just to be clear, when I use “fairy” I do mean it in the more general “folkloric otherworldly being” sense. But I try to use “fairy-like” when I’m explicitly talking about non-European folkloric otherworldly beings, out of respect for people in their source cultures who might not feel like the word “fairy” is appropriate. Some of that, I find, is because of a misunderstanding of what a “fairy” is, based on popculture, though – I had a long discussion with a Persian friend about fairies and djinn where at the end we basically decided both terms covered the same basic category, but she originally had thought all fairies were small Tinkerbell types which did not seem at all like her understanding of djinn!

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Song for the Winter Rade

In September, I shared a poem/song/prayer I called “Song for the Way Opening” after getting a message from some of my allies that I should be celebrating the movements of the Pleiades more intentionally. I’d followed the outline Morgan Daimler gave in their book Living Fairy, and made Daimler’s fairy cakes, and then the prayer in the book turned into a sung prayer to the tune of Thomas the Rhymer in my head, and, well. That was the subject of the blog.

This time, I intentionally worked out the poem/song/prayer, and I made an offering of nuts and whiskey, and I’ll be giving a little bit of the secular feast tomorrow as well, so I didn’t make fairy cakes this time.

The first two stanzas of the song are the same, and the last two stanzas are as well, except for the last line.

Song for the Winter Rade

I call to all you goodly wights,
My kin and friends whoe’er shall be.
All you who’d be my allies true,
And come and walk this path with me.

I call to all the Queens and Kings,
Monarchs and Sov’reigns, all gentry near —
If you would celebrate with me
Tis time to come and join me here.

Tonight the Queens will reach their height —
At mid-night they’ll be standing still,
Poised in the center of the sky
And shining down on all they will.

Their fair blue light, it brightly burns:
A torchlight for an open gate.
The Fairy Rade will then emerge
As seven Queen-Stars culminate.

Through the gate, and between worlds,
The Queens will ride across our land —
For our two worlds are intertwined,
Like fingers lacing hand in hand.

As they ride past, may we be blessed,
With token or with smile or nod,
And may they take our offerings,
As their refreshment while they’re abroad.

A good word to the Fairy Rade,
And may you never do us ill!
Ride out along the fairy roads,
Bringing with you Winter’s chill.

This time I’ve also pulled an omen to share: one rune and one ogham, to symbolize the two groups of fairy folk with whom I work most closely. I pulled Wunjo and Onn. Wunjo is a rune of joy and satisfaction, and my personal poem for it is “Joy in wealth is found when it is shared; joy in life is found in the happiness of those around you.” Onn is an ogham associated with the ash tree and gorse, and my personal kenning for it is “Onward Momentum”. So, as we move into the coming days, try to find joy, and reasons to keep going forward! I know this is a hard time of year for many people, as the light wanes (and complex family difficulties are exacerbated by the winter holidays), but there are still good things to be found and enjoyed.


I do have a Crow Calls post to make soon, too, but I wanted to do it separately, so that will probably be here in a couple days!

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Ancestor Oracle Cards

I’m a relative newcomer to deathwork, having spoken pretty much only to my Beloved Dead before being trained in spae (aka “oracular seidr”) in 2019, but as I progressed in that I found myself drawn to doing this work on other contexts. When I’m in a spae ritual, that framework does most of the heavy lifting of connecting seer and ancestor, but I was finding that my own skills were sharpening as well, my ability to connect and to hear, and I thought I’d try a different bridge, one with which I was already deeply connected: cartomancy.

So last year around Samhain, as a sort of experiment, I offered five free rituals for “A Message from your Ancestors”. All the participants were aware they were guinea pigs, but they were game to try. After these part few years, it seemed like the Dead were on everyone’s mind, but I kept to my Seidr Guild‘s rule of a-year-and-a-day to let the newly dead cross over and get settled. As I did the first few rituals, however, quickly found that not all the Beloved Dead I was seeking to connect with were willing to use tarot cards to clarify their messages. I have a few oracle decks as well, but none of them were well suited to provide good answers.

My solution? Create my own Ancestor Oracle Cards, first as a list in a notebook, then on blank cards, and finally written into the margins of a deck of regular playing cards with a vintage aesthetic. I paired that with an old silver dollar I bought online and then suddenly the messages were all clearer and brighter and the Dead were more willing to talk!

So here below, for your free personal use, is the list I developed. I set them to specific individual cards (and I’ll be sharing that additional information on my Patreon for my supporters) but I’ll copied them in here alphabetically for your easier perusal. Feel free to expand or adapt to suit the needs of your personal practice, but if you share it elsewhere I’d appreciate credit or a shout-out!

 

  • Abundance

  • Attention

  • Balance

  • Calling

  • Change

  • Choices

  • Compassion

  • Conflict

  • Constraint

  • Discernment

  • Divinity

  • Dreams

  • Expression

  • Family

  • Forgiveness

  • Fractured

  • Gratitude

  • Grounding & Centering

  • Guides & Guardians

  • Harmony

  • Healing

  • Home

  • Hope

  • Inspiration

  • Integration

  • Intention

  • Intuition

  • Journey

  • Joy

  • Learning

  • Love

  • New beginnings

  • Patience

  • Persistence

  • Perspective

  • Power

  • Prayers & Charms

  • Progress

  • Protection

  • Purification

  • The Querent

  • Realization

  • Reflection

  • Release

  • Remembrance

  • Sanctuary

  • Shadows

  • The Spirit

  • Strength

  • Surrender

  • Transition

  • Trust

  • Truth

  • Wisdom


If you’re interested in my ritual, it’s currently on sale in my shop! Check it out: “A Message from your Ancestors”.

Open post

Samhain Season, Spooky Season, and Spicy Spirit Weather

This morning when I woke up, there was frost on the ground – the first frost I’ve seen this year. It’s earlier than the past two years I’ve lived here; previously it was just a few days before or after October 31st. The farmer’s almanac was close though – their prediction this year was the 18th, 3 days ago, and it got down close to freezing then but not quite. I took a few photos on my walk this morning and posted them to my instagram. It was early, just about sunrise, and the neighborhood smelled like woodsmoke – a lovely start to my personal Samhain Season.

While a lot of pagans and witches consider Samhain to be the one day most often celebrated as a neopagan high day (generally November 1st), my personal observance of Samhain includes October 31st (known in Irish as Oíche Shamhna, or November Eve), November 1st through at least the 7th or 8th (the astrological halfway point) and sometimes through the 11th (the adjusted old date, before the calendar shifted), and the first frost, wherever I am. It’s a little loose for a liturgical event, but it’s more than a single day holiday for me. The end of the summer half of the year and the transition to the winter half of the year is a liminal space and I let it take up space in my practice and in my life. Samhain is the name for the whole month of November in modern Irish, and there’s evidence that some of the fire festivals went two weeks in length, and that’s sort of the feel I’m going for. This period also usually coincides with a stellar date that’s important to my practice: the heliacal rising of the star Spica. She’ll rise just after the sun on November 2nd this year, after being gone from the sky for about the last six weeks, and that observance has also become part of my Samhain Season, marking a time of personal transition towards darkness, as I prepare for the winter months.

That transition towards darkness and winter is also a big part of why fall is sometimes called “Spooky Season”, I think. Some people only use “Spooky Season” to refer to the month of October and the run-up to Halloween, but lately I’ve been hearing it about September and November as well, and I think it’s sort of fitting. Autumn is a season of harvest and death and decay, and that can be a bit spooky – in a good way, in my opinion! It’s a good time to reflect on the past and engage with our shadows as the nights become longer and colder. Death is omnipresent, and not just because of Halloween decorations. I start to feel the stirrings of the Wild Hunt on the wind in September most years, and by the first frost at the end of October, they’re running strong most nights. Oiche Shamhna has long been associated with the proximity of otherworldly forces, or the “thinning of the veil” in modern parlance, and with the Dead especially. My own practice around Samhain focuses on the Morrigna, Be Chuille, and the Dead. In my new monthly calendar, I honor the Morrigna in October and Be Chuille (and her family) in November, and my Samhain practice transitions between those two in a way more overlapping than sharply delineated.

The Dead being more present and the Wild Hunt running around both contribute to the seeming uptick in supernatural events, paranormal activity, and general spirit weather that occurs this time of year. I’ve seen more than one post on Facebook reminding fellow witches and pagans to ground and shield and make sure your wards are tight – and with good reason. Not everything riding the wind wishes us well, or is friendly or favorable to our intentions and lives. Nor are they truly evil or even baneful, however – they just Are. I don’t assign moral meaning to forces of chaos or destruction, personally; they can be for good or for ill, just as forces of order and creation can also be used for good or for ill. Wards are fences – as much as I might enjoy the presence of my Local wind riders when I’m walking around at dusk, I do prefer them to stay outside! I stay out of their way, and I hope they’ll stay out of mine, and good neighbors may we be. How much to avoid them and how thick to build wards to feel safe inside is a matter of personal preference, and I recently saw these upticks referred to as “spicy”, which struck me as a perfect analogy! Some people (like me) like their food with a bit of a kick, and while sometimes we might bite into something a little hotter than we can manage, we know how to remedy that situation and generally we can handle it with good humor. Some people, when they bite into something spicy, find only pain and no enjoyment (and sometimes shake their heads at spice lovers in disbelief). There’s no need to engage with the wilder spirit weather if you don’t want to, but it’s my jam, personally, and one of the many reasons I love the fall. Samhain and Bealtaine are probably my two favorite holidays, mostly because of the wild and carnivalesque otherworldly tides of energy surrounding those two times of year, and because of how important both transitional periods are to the Fair Folk I’m connected to. It invigorates me and my practice in ways that steadier energies don’t. So don’t mind me, I’m just gonna take my hot apple cider and be off with the Fairies…

Open post

Song for the Way Opening

For a few years now, Morgan Daimler has been celebrating a liturgical cycle based on the movements of the Pleiades, and sharing their ritual formats (which are also collected in their book Living Fairy). I’ve sort of marked the dates casually, giving offerings but that’s about it, until this year. This year, one of my local allies, who I call the Autumn King, indicated that he would like it if I’d celebrate the entire cycle more intentionally, and so after the strong energy that came through last night (during which I perceived his Rade), I decided I really needed to do something tonight for the acronychal rising, or what Daimler calls The Way Opening.

My fairy cake, fresh from the oven.

So, this afternoon I made some fairy cakes (original recipe also by Daimler and available here), but I altered the recipe slightly, doing a full cup of oat flour, and half a cup each of applesauce and honey. (Don’t use steel utensils, though — I unthinkingly picked up a stainless steel measuring cup that I used twice in the previous 24 hours without incident, and this afternoon it cut me nearly bad enough to draw blood. Message heard, whoops!) I then used an unsalted butter to grease a glass dish, and baked a single round cake (approx 40 mins at 350F).

I offered this with a glass of beer, and sat down to read out the prayers from the book, altering them slightly to fit my practice a little better.

And then… and then.

For some reason, one of the prayers reminded me of a stanza from the ballad of True Thomas/Thomas the Rhymer, the one that describes the road to Fairy:

And see not ye that bonny road,
Which winds about the fernie brae?
That is the road to fair Elfland,
Whe[re] you and I this night maun gae.
(Traditional Scots)

And then I started hearing the music in my head, and I went to find the song and listen to it, and about ten minutes later, I had a full ritual hymn with seven stanzas, adapted from Daimler’s own prayers but with some of my own flourish… and probably Their own inspiration.

Song for the Way Opening

I call to all you goodly wights,
My kin and friends whoe’er shall be.
All you who’d be my allies true,
And come and walk this path with me.

I call to all the Queens and Kings,
Monarchs and Sov’reigns, all gentry near —
If you would celebrate with me
Tis time to come and join me here.

Tonight the Queens rise in the East —
The Seven Sister-Queens so bright.
They’ll cross above the horizon
As daylight’s falling into night.

Their Eldritch light, it brightly glows:
A signal fire, burning blue.
The Queens will dance at twilight’s edge
As their sky gates open anew.

Between worlds, and between time,
The gates will open fully wide,
And then upon that fair broad road,
The Queens and noble hosts will ride.

As they ride past, may we be blessed,
With token or with smile or nod,
And may they take our offerings,
As their refreshment while they’re abroad.

A good word to the Fairy Rade,
And may you never do us ill!
Ride out along the fairy roads,
Bringing with you Autumn’s chill.


I do have a small thing to share from Freyja as well, from my equinox celebration, but that’s going to have to wait another day or two for me to get it worked out and typed up!

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