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Article Specs
Article ID: 4240
VoxAcct: 126185
Section: trads
Age Group: Adult
Days Up: 2,768
Times Read: 61,353
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The Faerie Faith
Author: Cliff Landis
Posted: April 27th. 2002
Times Viewed: 61,353
Introduction
The Faerie Faith is a complex Pagan tradition, with its own mystical system, that of the Beth-Luis-Nion Celtic Lunar Tree Calendar. It is impossible to understand any one part of the tradition without looking at all of the tradition's different components. I will try to introduce some concepts that should be kept in mind while reading this paper.
First, the Faerie Faith is a Dianic tradition, and as such places emphasis on the feminine in humanity, in nature, and in God. For ease of reading, all pronouns will be in the feminine, according to that tradition. For example, "High Priest or High Priestess" will be referred to simply as "High Priestess, " unless noted otherwise. Similarly, pronouns such as "he or she, " and "his or her, " will be referred to as "she, " or "her, " respectively. It should be noted that individuals of both genders can and do enter the training of the Faerie Faith.
The Beth-Luis-Nion system is a mystical system, and therefore it is difficult to understand in a purely intellectual way. In many ways it is comparable to the Qabalah. Israel Regardie describes the Qabalah as, "a trustworthy guide, leading to a comprehension both of the Universe and one's own Self" (Regardie i). Similarly, the Beth-Luis-Nion system is a beneficial system that leads to an understanding of Nature, and a personal transformation of the student. It is this goal of personal transformation and balance that all students work towards on their journey through the mysteries of the Celtic Lunar Tree Calendar.
This paper serves as a simple introduction to the Faerie Faith and the Beth-Luis-Nion system. The Faerie Faith is a living, evolving tradition, and therefore may change in the future. This paper describes the Faerie Faith as it is currently practiced, as well as the current understanding of the Beth-Luis-Nion calendar. Also, much of the information I present here may appear juvenile in the future, as I learn more. This is not an exhaustive paper. Please consult the bibliography to learn more on the research presented here.
History The Faerie Faith is a tradition that has branched off from the McFarland Dianic tradition. Through Mr. Mark Roberts and the High Priestess known as Epona, the Faerie Faith has been handed down over the years. What follows is a summary of the historical development of the Faerie Faith.
The history of the Faerie Faith begins with the McFarland Dianic Tradition, founded by Morgan McFarland in the Dallas/Ft. Worth area of Texas. McFarland had been trained in her family's tradition, and in 1971 she joined with Mark Roberts, another practicing solitary Witch. Together, they founded the Covenstead of Morrigana. According to the McFarland Dianic Homepage, "It was Mark who pointed out to Morgan the reference to "Dianic cults" in Margaret Murray's The Witch Cult in Western Europe. It spoke to Morgan's beliefs and practices, and she adopted the designation "Dianic" as that of her tradition." Later that year, Morgan began writing down the rituals handed down orally through her tradition. Morgan went on to initiate several High Priestesses who hived off to start other covens. In 1977, Mark left the Covenstead of Morrigana to start a new path called Hyperborea. In 1979 Morgan withdrew as High Priestess from her covens, and now serves as matriarch and advisor to the Council of High Priestesses of the McFarland Dianic Tradition (McFarland).
After Mark left Texas, he moved to Atlanta, Georgia in 1979 where he met Epona. Mark taught her the lessons he had learned while with Morgan, and she became the founder of the Eponian branch of the McFarland Dianics÷what is now known as the Faerie Faith. Mark Roberts was the first to use the term "Faerie Faith." The name was most likely taken from The Fairy-Faith in Celtic Countries by W.Y. Evans Wentz (1911). This book describes a variety of folk beliefs and practices in the past. Under Mark's teaching, Epona was trained as a High Priestess of the Faerie Faith mysteries÷the Beth Luis Nion system. After only eighteen months, Mark left to start a new path called Hyperborea in Dallas in 1981. Epona, however, proved to be fertile ground for the teachings of the BLN system. She took what she had learned of the system and pursued it to new heights, teaching a new form of the McFarland Dianic mysteries, which became the Faerie Faith ("What is").
Epona went on to teach the mysteries of the Faerie Faith. It grew and spread under her teachings, and today there are members of the Faerie Faith spread out across the Southeastern United States. Because of the difficulty of the path, however, very few students made it to the level of High Priestess. As of this writing, there is currently only one practicing coven of the Faerie Faith, located in Auburn, Alabama, under the teaching of Linda Kerr, one of Epona's students. Kerr has gone on to establish a legally incorporated church÷the Church of the Spiral Tree÷an ecumenical Pagan church ("What is").
The Practices of the Faerie Faith Hierarchy and Training
As a shamanic and mystery tradition, the Faerie Faith has a training system and an internal hierarchy. This distinguishes the Faerie Faith from many traditions which center around worship, and whose leadership is usually democratic. The hierarchy of the Faerie Faith consists of those who are new (neophytes), those who have begun training (students), and those who have completed training (High Priests/High Priestesses).
The training of students of the Faerie Faith is a very complex and difficult process. As such, it tends to take a very long time (4-8 years, typically). In addition, most students who begin training will not complete it. In this section, I will try to explain the basic format of training in the Faerie Faith, as well as many of the events that are usually encountered.
Training begins with reading. The student begins by reading a variety of books, covering a multitude of information that the she is required to know. Such topics include Huna (a Polynesian system of psychology and magic), ritual, nature spirits, herbalism, mythology, women's studies, psychology, and philosophy. Some of the books on the reading list are required as a prerequisite to other training, but most are read as the student continues to train, or as the need arises.
As she is reading these books, the student will also attend classes with the other students. The majority of the training takes place in these classes. Here the student will study the Beth-Luis-Nion system, as well as a variety of other topics such as shamanism, psychology, and mysticism.
Rituals
The Rituals of the Faerie Faith can be split up into two categories: Lunar Rituals and Passage Rituals. Both of these types of rituals serve a specific purpose in the life of a student. Rituals are done outdoors as long as weather permits. They are typically done in rural areas, using small stone circles laid out upon the ground. The sites for these circles are usually selected as those with the most natural energy occurring. Stone circles are specifically used for rituals, and are treated as sacred. If the ritual is done in an unfamiliar place (such as a beach or in a field), then the area is scouted for the largest concentration of earth energy, and circle is cast as normal.
Lunars
The term "Lunar" is used to signify both a lunar ritual, as well as a lunation÷the passage of the moon from the phase of new moon to full moon to new moon. Therefore, the "Birch Lunar" means both the time of Birch Moon, as well as the Birch Moon ritual. Lunar rituals are the regular liturgical rituals that take place at specific times throughout the year. There are thirteen Lunars throughout the year, one corresponding to each of the thirteen lunations.
The Format of a Lunar Ritual
Each Lunar takes place on the date of the full moon, or as close to that date as possible. Each student is expected to attend unless extenuating circumstances arise. The ritual begins with the casting of the circle÷an energy field raised around the area to be used in the healing portion of the ritual, as well as for protection from negative influences. The High Priestess then reads the "Tenets of the Faerie Faith." "There should be a sensitivity, a belief, of the spiritual reality behind what we refer to as Nature. There should be a sincere love of Earth Herself, and a desire to communicate with Her other children. There should be a belief in the individual life of this planet, and a certainty that it permeates the whole world."
After the reading of the Tenets, the lesson for that particular Lunar begins. For example, during Birch, the student will listen to the lesson, and then contemplate the mysteries of rebirth, self-authority, and self-discipline. After the lesson, the circle performs Brigit healings for those in need (Brigit is a Celtic goddess of healing). During a Brigit healing, members gather around the afflicted person (or a representative if the person is not present), and chant Brigit's name as a mantra, while pulling energy from the circle toward the person in the center. Whenever the afflicted person feels that the energy has reached its peak, they signal to the other members of the circle, who lay their hands on the person to send the rest of the energy.
After all the Brigit healings have taken place, the members perform the Water Sharing Ritual, in which they all drink water from a single chalice while the High Priestess reads:
"Share of my water and know that as the Rain, it is the Bringer of Life.
Share of my water and know that as the Oceans and Seas it is the Womb of Life.
Share of my water and know that as the clouds, it is the Seeker, the Traveler with a Mission.
I share of the water, and may all know that as the Streams and Rivers, it is the Shape Changer, the Destroyer of old, and at the same time, through change, the Creatrix of New.
Knowing well that water is the essence of Life, we have shared and become One, and now as One we offer our lives to She Who is the Mother of All Life, in service and in love."
After the Water Sharing, the members will close the circle and typically return inside for class.
Passage Rituals
Within the Faerie Faith, there are five passage rituals that make up a hierarchy of study. Each student learns and progresses in their personal transformation, and when the High Priestess has deemed the student ready, they take part in the next passage. Each passage ritual is named for one of the five Solar Trees÷the over-arching times of the year. The names of each of the passages are also the names of the degrees for which those passages represent. For example, a student who has just gone through a Second Solar passage will hold the title of Second Solar.
Before the First Solar, a student studies as a Neophyte. It is this stage in which the student learns basic lessons about the Faerie Faith, to decide if the path is appropriate for them. Students will study Huna, dowsing, basic energy work, and will attend Lunar rituals and classes with all the other students. After they have studied for a time (usually at least six months), the High Priestess will offer them their First Solar.
First Solar is the first passage ritual. Otherwise known as Adoption, this passage designates that the student has a definite interest in studying the Faerie Faith, and it is at this point that the student dedicates herself to this study. At this point a person becomes an official student of the Faerie Faith. One line from the ritual is told to the students long before they take part in the ritual. "By setting foot on this path, do you recognize that you set into motion currents that shall impel you forward?" This question is a warning to all students that learning the mysteries and going through personal transformation is a long and difficult process÷not to be taken lightly. Even if the student chooses to leave the path, as many do, it is impossible to un-learn those lessons she has been taught. Therefore, even if she leaves, the student will always remain aware of the cycles of nature and the mysteries of life that are central to the study of the Faerie Faith. After this passage ritual the student must write at least one Lunar of her own, to be performed by the circle.
The Second Solar is a passage ritual that marks growth beyond the First Solar. This degree is one in which the student takes on more responsibilities (assisting the High Priestess, helping to teach introductory lessons, etc.). In order to become a Second Solar, she must have read the most basic books on the reading list. This passage will often follow the first major personal transformation, in which a student confronts one of her fears or vices.
Third Solar is also called Initiation. This is the passage in which the student once again takes on more responsibilities, this time by teaching a student of her own. Under close observation by the High Priestess, the Third Solar will take on a Neophyte as a student. The Third Solar will act as teacher, mentor, and counselor for that student. All this time, the High Priestess will observe the Third Solar to make sure that she is teaching in an accurate and ethical manner.
The Fourth Solar marks the further growth of the student, and is the final point before she becomes a High Priestess in her own right. At this point she must have at least one adopted student of her own. The training of that student is still under the watch of the High Priestess.
The Fifth Solar is also called Final Passage. It is at this point that the student becomes a High Priestess. The individual now has her "walking papers, " and may begin to train a circle of her own. At this point the High Priestess becomes autonomous, and may branch off to begin her own circle. However, the new High Priestess retains contact with all the other teachers through the Council of Elders.
Classes
The majority of a student's training takes place during class. Here the student will listen and take notes on a variety of topics, perform basic exercises, and discuss different parts of the learning material.
In addition, class serves as a form of group therapy. It is at these times that most of the personal transformation takes place. The student will often discuss different problems or issues that have arisen in her life, in an attempt to receive counsel and advise from the other students and the teachers. Everyday topics are dealt with (family troubles, sexual dysfunction, loss of work, depression, etc.), as well as more esoteric topics (self-identity, self-esteem, faith/belief in Deity, faith/belief in magick, etc.).
Training
In addition to rituals and classes, a variety of other training takes place in the form of exercises and tests. These serve as a way for the student to apply all of the information learned in class. The student will take place in shamanic Journeys and Vision Quests. She will take nature walks with the others and learn about local medicinal plants, and collect and prepare them later in a test. She will have to prepare a complete meal for her circle, made only from plants that she has collected from the wild. The student will take essay-based tests where she will have to relate many of the topics learned in class and through reading. She will have to perform some sort of community service to help others, in order to help further develop her sense of compassion and humanity, and to help her realize that she is not isolated from the mundane world. She must perform some sort of physical exercise throughout her training, because the training is for the body as well as the mind and sprit. She will have to perform service to Nature, be it by recycling, community gardening, or participating in Arbor Day. The student will often be asked to do periods of a self-discipline ritual÷often for a complete lunation÷in order to help her meditate on any particular struggles she may be having at the moment. These and other exercises and tests are given at various points in her training, to help develop practical experience to complement her scholarly study.
Mysteries
Faerie Faith is a mystical path. As such, it has its own mysteries connected to the Beth-Luis-Nion system, as well as shamanic mysteries that are part of any mystical path. As Penny and Michael Novack write in their short paper, "Mysteries and Secrets": "The truly frustrating thing about the mysteries is that they cannot be taught, they must be experienced." Further in the same paper, they write: Distressing to anyone who's grasped the most elementary of the "mysteries" is forever the fact that a mystery can't be told or even easily shown to someone, while a "secret" can be told to just about anyone and they can tell it to somebody else and it will be the same secret. And yet, there seem to be an amazing number of people who believe the two terms to be synonymous. Students often struggle with the fact that they aren't "getting" the mysteries. Yet the mysteries themselves come as a result of training and personal transformation. During intense meditation, a student will often have a mystical experience÷a grasping of the mystery at hand÷that will solidify all that she has learned intellectually.
The Shamanic Mysteries
The validity of mysticism is found in its many disparate paths. Qabalah, Sufism, Mystical Christianity, Yoga, Meditation, and the Beth-Luis-Nion system each come up with similar tales of certain mystical experiences. And at the same time, they each come up with mysteries that are unique to their own tradition.
Shamanic mysteries are those mysteries that are found in all mystical experience. They often leave the student in a state of awe, joy, and confusion, as she grasps a new dichotomy within the cosmos.
The most widely recognized shamanic experience is called "The Mystery of Union." In this experience, the student becomes one with the Divine. One of the first recordings of this experience that we have is found in the Enneads of Plotinus, Roused into myself from my body÷outside everything else and inside myself÷my gaze has met a beauty wondrous and great. At such moments I have been certain that mine was the better part, mine the best of lives lived to the fullest, mine identity with the divine. Fixed there firmly, poised above everything in the intellectual that is less than the highest, utter actuality was mine. (O'Brien 62) Here, the student becomes one with the Divine, the One, the Source, or God. She realizes just how small and insignificant she is, but at the same time how precious and unique her life is.
We also find the "Mystery of Nature, " in which the student experiences the connectedness of all things in existence. The mystery leaves the student knowing that all things in Nature are ultimately "One." This is the experience that most likely resulted in the pantheistic philosophy of Baruch Spinoza. For Spinoza, everything exists as one substance÷God÷from which different modes and attributes are formed (Bombardi).
In addition, there are other mysteries. Experiencing the "Mystery of Ignorance, " the student is shown that no matter how much she studies or learns, that she will never know everything. This experience often leaves the student awestruck, as she realizes just how much there is to know, and just how limited the human capacity for knowledge is. Yet at the same time, the student has a new thirst for knowledge, because she realizes the true value in learning.
The Lunar Mysteries
The Lunar Mysteries are those mysteries that are connected with the trees of the Beth-Luis-Nion system. Each tree (as well as its corresponding lunation) has several mysteries connected with it. Birch, for example, teaches the lessons of self-awareness, self-discipline, and compassion. Ivy, on the other hand, teaches the lessons of moderation and restraint. Like the shamanic mysteries, the mysteries of the trees have many different layers and aspects. Students will spend a lifetime trying to discover them all. This makes the Faerie Faith a lifelong path. Just like the "Mystery of the Trinity" in Christianity, each lesson cannot be explained clearly, only experienced. And each time it is experienced, the individual gains further insight into the mystery.
Footnotes:
Adler, Margot. Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today, Revised and Expanded Edition. Arkana: Penguin, 1997.
Bombardi, Ron. "Spinoza's Ethics / Elwes Translation." Studia Spinoza. http://frank.mtsu.edu/~rbombard/RB/spinoza.new.html (1 Nov. 2001).
Graves, Robert. The White Goddess: A Historical Grammar of Poetic Myth. New York: Farrar, Straus and Giroux, 1948.
Jones, Gwyn and Thomas, trans. The Mabinogion. New York: Alfred A. Knopf, Inc., 2000.
Kerr, Linda. "Lunar Tree Energies." Linda Kerr's Faerie Faith Page. 1999.http://www.auburn.edu/~kerrlin/tree_energies.html (1 Nov. 2001)
. ---. "Studying the Faerie Faith." Linda Kerr's Faerie Faith Page. http://www.duc.auburn.edu/~kerrlin/studying.old.html (1 Nov. 2001).
---. "What is the Faerie Faith?" Linda Kerr's Faerie Faith Page. 21 April 2000.http://www.auburn.edu/~kerrlin/WhatisFF.html (1 Nov. 2001).
"The McFarland Dianics-A Chronology." The McFarland Dianic Homepage. 2000.http://www.geocities.com/mcfdianic/chronol.html (1 Nov. 2001).
Novack, Penny and Michael. "Mysteries and Secrets." The McFarland Dianic Homepage. http://www.geocities.com/mcfdianic/mystsec.html (1 Nov. 2001).
O'Brien, Elmer. The Essential Plotinus. Second ed. Indianopolis, IN: Hackett Publishing Co., 1964
Paterson, Helena. The Celtic Lunar Zodiac. Boston: Charles E. Tuttle Co., 1992.
Rainey, ImrŽ K. "The History of the Faerie Faith." The Hazel Nut. 1998. http://home.earthlink.net/~irainey/history.html (1 Nov. 2001).
Regardie, Israel. Garden of Pomegranates. St. Paul, MN: Llewellyn, 1970.
Web Resources
http://www.faeriefaith.net/ Linda Kerr's Faerie Faith Page.
http://draknetfree.com/clifflandis/ Cliff's Faerie Faith Page.
http://home.earthlink.net/~irainey/ The Hazel Nut.
http://www.geocities.com/mcfdianic/ The McFarland Dianic Homepage.
ABOUT...
Cliff Landis
Location: Valdosta, Georgia
Website: http://clifflandis.net/
Author's Profile: To learn more about Cliff Landis - Click HERE
Bio: Bio: Cliff Landis is a High Priest of the Faerie Faith. His undergraduate thesis, The Faerie Faith and the Beth-Luis-Nion System of the Celtic Lunar Tree Calendar, was published by Auburn University in May of 2002 in partial completion of his title as University Honors Scholar.
Other Listings: To view ALL of my listings: Click HERE
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