Principle 6: Faery is not information, it is the mystery and experience (by Maya Grey)

‘Marker on the Road’ by Maya Grey

So, you read about Kala online and you practice it every day. Same with the Iron Pentacle: sex, pride, self, power, passion. You know the names of the Gods and you REALLY feel connected to Nimue and Crom. You have altars and everything dedicated to them. You read The Spiral Dance until the spine broke, and you have all the Feri books you could find, so you know what the tradition is about. You are debating on going to a witch camp or class with a public Feri Initiate.  You have some initiates as Facebook friends and are in a few student groups online that you sometimes argue on. You have it figured out. All you need now is a convenient geographically located Initiate to initiate you. In fact, you demand it. You know in your guts that you ARE one of the chosen ones. You have worked so hard. Dedicated so much. Now is the time! Why is the teacher not pursuing you? Why are they not emailing or PMing you? Damn it!!

My question to you, friend, is if you have already figured out so much, then why do you need me, or any Initiate? Do you believe that you are owed initiation? I am often amused and sometimes annoyed at the expectations of students and the hurried need to be initiated or to enter into this particular tradition. Perhaps I too was this way—although I would like to think not, and maybe I will get around to asking my Oath Father one of these days. I do know that deep down inside I found every book to be lacking, as if somehow this was not the whole story. It was almost as if there was something that every author was keeping from me. I diligently practiced the rituals. I learned the litany. I created the potions and spells and incense. However, something remained elusive. It was as if the spirits or the contact was not fully there.  A door seemed to be locked.

Back when I was a seeker we had a few books and some underground zines and perhaps a class or two advertised at the local New Age shop or hippy grocery store, and that was it. I can only imagine how it is now with the foreverness and labyrinth of the internet. But this is simply information. It is but one aspect of learning and one third of a puzzle of learning in the Craft.

Information is not Feri. Feri is visceral. It is raw. It is in the body and in the Spirit. It is not simply knowing things. Think of sex. You can read about it. You can watch it. You can know all the terms, lingo and moves and even be a masturbatory pro, but none of that is the same as the actual experience itself with another person or persons. Then take that up a notch. Become a Master of sex. A Tantric force. Then maybe you are getting close to understanding the experience of Feri.

So, when we say Feri/Faery is not information, it is The Mystery and experience, what do we mean? Well, clearly, there is some information to be disseminated in Feri instruction. There is a core of liturgy and shared lineage and history that students will learn. Yes, you will learn the Iron Pentacle and Kala and how your teacher teaches it. Along with this, an Initiate may supplement their teaching with various books depending on how that particular person teaches. This is where the tradition branches in a thousand directions, because each Initiate—who is tapped into the Current, but is their own nexus of power and strange blossom—will add to the tradition in their own way.

The Roads to the Mystery come from different directions, all leading to the source. However, only the Initiate will know the road markers on the way. This is our Current. This is the Craft. This is why you cannot self-teach or self-initiate. These are the roads to Faery land, and trying to traverse them on your own will have you led astray.

Have you read any lore or myths about the Faeries? These myths are virtually in every culture and very pervasive in the West. I encourage you to do so. The information is easily available online and for free. Once you start to read, you will see a recurring pattern in the myths. The seeker goes into the Wild with no guide, no instruction, and no boon, in order to see or capture a Faery. This violates the rules of the Road. It is offensive to the Fae and they will punish you. Seriously, read the myths; they aren’t nice!

Speaking of which, our tradition isn’t ‘nice’ or ‘safe’. We’re witches, remember? We do not heal you. We do not coddle you. Those aren’t our gigs. Check out the priests and gurus for that. Feri isn’t a community of kumbaya, love, and peace. In order to traverse the terrain, you need a guide. Would you travel to the back woods of Afghanistan without a guide? Would you go into the cartel-ridden favellas of Rio de Janeiro without a friend?  Would you cross the River Styx without the boatman?

Once you are a student, the Initiate will guide you. That is their role. They are a guide. Exposure to the mystery is not an easy thing. Your ego defenses and the lies that you tell yourself and others will begin to burn away and to burn you in the process. You cannot hide from the Witch Eye, and the Fae cannot abide a liar even when the liar believes his own lies to be true.

‘Faces in the Smoke’ by Maya Grey

Initiates who teach one-on-one and not for pay know this path is perilous. What do they have to gain by teaching? Certainly not money, and so they can be choosier. They have been down the Dread Road themselves. They struggled and went through their own breakings and challenges. Lives completely rearranged. Their teachers led them and taught them the signposts, the correct answers to the various challenges, and introduced them to the Gods. This is a tradition about relationships. Relationships to the Gods and Spirits. Relationships with the other students, the coven, and with other Initiates in the Tradition at large. This is why one cannot “self-initiate”. Yes, it is an exclusive club. It has to be. We have to protect our own.

This is the night path. It is only sometimes moonlit, but many times it is black as pitch. It is hidden, occult. This is its nature. This is a Luciferian Path of the Left Hand. If that bothers you and you think it snobbish or exclusive, then know that there are plenty of traditions that will welcome you right now with their priests and communities and healing and song and the light of day. They are waiting for you with open arms right now! They too have power and wisdom and magic. They too are just as valid as any other path. Go and be healed. Find love. Find community. Find peace.

Are you still here? You must still think that this path is for you. You must think in terms of relationship and you must think in terms of grit, mettle, and steel. The student/teacher experience is based on relationship. It must feel right to both the student and the teacher. If you do not know the person already and do not have a friendship or are lovers, and it is more of a cold call type of situation, then you (the student) need to have patience. It is not easy to teach. It is not easy to learn.

Students are often layered with pre-conceived notions, emotional and spiritual damage from family and Christianity, addictions, delusions, and even deeper issues like self-loathing and rage. This is where your mettle and grit come in. How well can you deal with facing difficult truths? Can you do the Work? Can you be tempered like a thousand-folded blade? Or are you seeking a way out of life’s pain and sorrow? Are you seeking an easy fix? The magic pill?  Do you give your power up? Are you willing to sell your soul and give up who you are? All of this is not for your Feri teacher or the Tradition to “Fix”. That is your work to deal with before approaching a teacher. Initiation seals many things to you and remember what Initiation means, it means to begin! These issues are YOUR work to address. They are for YOU to resolve.

If an Initiate tells you that the time or fit is not right, you may feel disappointed, but this too is part of the work. This is a lifelong path, a dedication to the Lady forsaking the wrathful God of men. Training on average is between 6 to 9 years and then you BEGIN the work of sorcery on your own, a well-tempered blade that is ready. Not all relationships are meant to be, however. If an Initiate tells you what their expectations are, and you still really want this, then listen. Do not hear this as a dig against you personally. In many ways the Initiate is actually doing you a favor, protecting you, helping you to find a deeper connection to Self and possibly to get the healing you need. You may also find that another Initiate may be better for you, a better connection and a deeper path for you. That is understood by all initiates. Many of us have had several teachers in the tradition, and this is perfectly acceptable.

‘He Waits’ by Maya Grey

Exposure to this tradition in any way begins to change a person. This is the experience. The teacher can see further down this path than you because they are dedicated to it, bound to it. They have been down the road. They are on the road. Those of us who are dedicated to the close-knit relationships between student, teacher, coven, Tradition, and the Gods are protective of it. We have worked long and hard, and we have taken oaths to protect the Mystery and one another even if we do not get along.  The Mystery itself is part of the experience. It is an unfolding. I cannot explain it to you in words because words fail, but it touches all life on this planet and connects the witch to All. All Gods are Feri Gods.

What does this mean to you, oh seeker? Are you simply curious? Want to part the curtain? Do you desperately need healing? Are you looking for cash or ass or to be the next High Witch Queen of Endor? Wanna get the secrets and sell them to the masses? Why are you here really?

Ask yourself, because we will be asking it of you. Go deep within. If this path truly is for you, then you will not be able to stop the roots and vines of it as they tendril around your feet. You will not be able to stop the branches of the trees as they part for you and you see the lantern of Black Man through the thicket. Strange things will be placed on your path directing you to one of us. It is not just we the Initiates and you the students and seekers that are here, it is the Spirits as well, and they see farther than all of us.  It is they who have most of the say in all things of the Tradition, and it is they who guard it well.

Maya Grey of House Grey—Central Valley, California

 

 

The Dread Oath: A Different Mystery (by Cholla)

Following up on Helix’s challenge for us to write an article on each of the principles, this piece addresses Principle Five: We honor our oaths to aid and defend our brothers and sisters.

In 2011, the Feri Tradition split. Why that happened will be attributed to as many causes as there are initiates. I have heard people claim that the division is a false one, because we share the same Mystery and Current and we share the same gods. But this is not entirely true. For whatever reasons I hear others give as to why Anderson Faery and Feri split, for me it was that we did not share a crucial mystery. We did not share the Oath as a value across the tradition.

I say this because for me the Oath is a mystery. When we receive the Great Mystery that makes us a Faery witch at initiation, it changes us. It makes us something else. You can see it when you circle with initiates. At some point in the circle, their facial features change. Their eyes become longer; their teeth sharper. They look feral, a word that shares a root with our very name. The Mystery awakens something in us that culture has tried to breed out of us, something precious and terrible.

But the Oath is a mystery of its own, a private mystery that is internal to the initiate. It is a transformation born of submission, the willingness to bend the knee and swear allegiance with powers that are wild beyond imagining, and to the others who have done so before you. It is not surrendering your life force, it is offering it as an act of power, affirming that you are the only being in all the universes who is able to do so.

Doing this transformed me. Where the Mystery that we share made me something else, swearing the Oath made me something more. The Oath bonds the initiate to the tradition and makes that initiate part of something greater than themselves. For those who want to never have to consider others in their actions, or enter into the social contract of a tradition, it is the wrong thing to do. It should never be sworn. But for those who want to be part of something larger, it is the right thing to do, and cannot be omitted.

My Oathmother used to tease me about my initiation. When the time came for me to take my oath, she began the preamble about what I would be swearing to. She asked me if I was willing to swear this Oath. And I just stood there. And stood there. And stood there. She laughed that they were going to grow old there waiting for me to step up and speak. Keep in mind that I had already studied for 7 years in this tradition. Initiation had always been my goal. But in that moment, I still had to think about it. I mean, if you are going to swear to something forever, five minutes might be understandable!

As I heard her speak it, for some reason it occurred to me for the first time, that this was for real. An Oath is a magical act. It would seal my fate forever. The Oath was not a collection of pretty words. It is not a formality. For me, it was offering up all I had and was to the gods I had come to know and adore as my own. It would tie me to a tradition of lore, spirits, and initiates. After I said the words, I would belong to them. They would belong to me. I would never be alone.

My tradition has seen some hard times. Infighting, court trials and issues of sexual exploitation are just a few things that have challenged us. The fighting had grown endless and the lack of accountability was making us hopeless. People had decided to post lore online, were turning Feri into a business, and laughed that none of us could stop them. This was true, we could not. One person had even laughed that my students would be sworn to aid and defend him, but he and his would not have to reciprocate. Which, of course, is not how oaths work.

I will admit that I had a crisis of faith at that point. Was I the only initiate who believed in my Oath? Yet, I knew that something had moved in me, something had happened. I had experienced a mystery. In the end, it did not matter what others thought. In that moment, I understood something that changed how I thought about this forever. The truth came to me as a whisper, and it broke my heart. I realized that this person was not my kin. I was not sworn to him for the very reason that he was not sworn to me. That he and I were different. We were both witches, but we were different kinds of witches. We belonged to different traditions and had a different experience of what it meant to belong to a tradition. When I swore, I had experienced a mystery. I had embraced the part of me that could swear forever and defend with my life. And he had not.

In all the upheaval that happened at this time, it became apparent that I was not alone. There were others who also took their Oath seriously. For all these people, the Oath was a mystery. They too had come away in a sense of wonder, not at some magical happening, but at a realization about themselves. They had found a commitment and ferocity they had not really understood before. That clarity moves something deep inside. You realize in those years you were studying, you had changed. You had become someone you had hoped you would become. You stood there to swear on your own damnation because you knew, beyond a shadow of a doubt, that you were up to it.

There are lots of people in the Feri tradition who keep their Oaths. The great majority of them are unaligned Feri who wanted nothing to do with this split. There are many still there who I respect deeply, and many whom I still call friends, even in our difference. At the same time, the lack of accountability in the face of very real crisis saddened me. So, when an elder of the craft bid us to secede, we did. We could no longer conscientiously allow what was happening to go on in our name.

If you think it was easy, you are wrong. If you think it was done in a fit of pique, you are also wrong. It was done in sorrow and despair and was something that should have happened much earlier. It was the effort of last resort, and it took courage to leave. The Oath is for forging those bonds that hold a tradition together, and those bonds were absent. Honestly, if folks had not been so open about how little they valued their Oaths, we would likely still be there fighting. For me the split meant that I knew where I stood and who I could count on. I admit that I was surprised both by those who swore, and those who felt that speaking those words were a formality. It felt right to me. It felt like I could finally stop fighting.

If you do not have what is required to swear the Oath and mean it, you will break when things get hard. That is also what the Oath is for. It is for making a witch who cannot break. It is for making us stronger, a blade of the Star Goddess, forged in a star and doused in the great abyss. So, yes, I took five minutes. And then my eyes grew long, and my teeth grew sharper. And I said, “Yes. Yes, I will swear.”

So no, we do not share all the mysteries. We worship the same gods. We have some lore in common, and some lore that is different. Both traditions are home to poets and bards and sorcerers. The more time we are apart, the more we grow into different cycles. We hold the same Current, we keep the same Names, and have known the same Mystery. But in the end, the difference is woven into our skin and flesh. We are not made of the same stuff. This does not make me their enemy, nor does it make me their kin. What it makes these witches is different. And what it makes me is a witch of my word.

So You Want to Learn Faery, But You Can’t Find a Teacher? (by Traci and Helix)

Faery/Feri is an ecstatic tradition of witchcraft. That means it’s an embodied tradition, and it’s a lineage passed physically. By its very nature it requires in-person transmission. But many of us, for various reasons, will never live near an initiate or be able to travel to visit one. What do we do if this flavor of the craft speaks to us and we find ourselves without access to a teacher?

The first big thing we must do is let go of expectation. A sure way to get ourselves into the weeds is by trying to compel something to happen. To learn any esoteric system, but especially one that is left-hand, a trustworthy, responsible teacher with integrity is paramount. If you try to force your access to a teacher you will end up settling — and that’s a bad, potentially even dangerous idea.

So, just take a deep breath and let it go. Let go of your expectation around Anderson Faery. Let’s do it together. Ready? Deep breath… and let go.

Now let’s chat about some things you *can* do.

John_Downman_Witches_from_Macbeth
The Witches from Macbeth, by John Downman

Work on Your Self

A key tenet of Anderson Faery is the divine nature of the human self in its multi-part form. The self can be developed and explored through many systems and practices. This is not dependent on Faery. Start here. Begin the tasks of self-reflection, personal development, and resiliency training. You might find an established meditation group nearby, search for a good therapist to explore with, or ask like-minded friends to form a regular sitting group with you. A healthy, balanced Self is the cornerstone for any human, Faery witch or otherwise.

If you’re struggling to find an open-minded therapist in your area, look for therapists who advertise a specialty in LGBTQ+ issues. Many of these therapists are also familiar with alternative spiritual paths and will not pathologize or be put off by your spiritual interests.

Deconstruct Your Worldview

The dismantling of the conventional worldview to intentionally cultivate an enchanted, embodied, interconnected worldview is a foundational practice within Anderson Faery. A good way to go about this is through study. There are many books available that will let you see a little more sideways and question aspects of culture you may not have before.

A list of reading material that might be helpful is below. Don’t rush these books. Instead go slowly, contemplatively, making notes as thoughts arise. It’s by spending time with mind-expanding concepts that transformation occurs.  Maybe that sitting group you formed could read through these together?

  • The Spell of the Sensuous: Perception and Language in a More-than-Human World by David Abram
  • Dancing in the Streets: A History of Collective Joy by Barbara Ehrenreich
  • The Joy Diet: Ten Daily Practices for a Happier Life by Martha Beck
  • Radical Acceptance: Embracing Your Life with the Heart of a Buddha by Tara Brach
  • The Body Keeps the Score: Brain, Mind and Body in the Healing of Trauma by Bessell van der Kolk
  • Eros and Touch from a Pagan Perspective: Divided for Love’s Sake by Christine Hoff Kraemer (contact the author if price puts it out of reach)
  • Sapiens: A Brief History of Humankind by Yuval Noah Harari
  • The Reenchantment of the World by Morris Berman

Fiction and poetry can also be powerful tools for re-orienting yourself to the world. Both Victor and Cora Anderson were poets. Their seriousness about poetry was such that Cora spent their entire life savings to publish Victor’s first book of poetry, Thorns of the Bloodrose. Good poetry can encourage us to think non-linearly and open us to subtle experiences that can only be pointed to with words; good fiction can challenge us to see layers to the world that we never guessed at before. Read widely: classics, speculative fiction, mythology, anything that shifts your perspective or makes you jump out of your seat with sudden recognition. We can’t tell you which writers will open your heart and blow your mind, but Helix loves Steppenwolf and The Glass Bead Game by Hermann Hesse, and Traci loves Fiona Macleod (William Sharp) and The Wood Wife by Terri Windling.

Get to Know Your Ancestors

Like many ecstatic traditions, Anderson Faery has a strong thread of Ancestral veneration. Whether you have a nurturing or harmful relationship with ancestors of blood, their genetic heritage is still yours. The work of a witch is to explore those threads, heal them so S/He Hirself is healed, and strengthen their resiliency for the benefit of our descendants. Yet this is not purely imaginal. If you aren’t up to date on the new science of heritability, you might look at It Didn’t Start With You: How Inherited Family Trauma Shapes Who We Are And How To End The Cycle by Mark Wolynn.

A practical first step in the process of forming relationship with your ancestors is to create a dedicated space for offerings. This can be as simple as a clean surface with a little cup for water. Add family photographs or heirlooms if you like. Pour fresh water in the cup and say a little blessing over it, such as, “May my ancestors be blessed, may my descendants be blessed.” There is more elaborate and complex work that can be done, but this small step will take you far.

Leave Your House

If this all sounds very heady thus far, it has been. An educated witch is a prepared witch, but the body is included in that. Get out of your box — out of your car, your room, your apartment, your house — and put your feet and elbows in the grass. Explore the land around you. This may be a city park, a strip of wild grasses along a curb, or rambling lanes in the deep countryside. You don’t need to do anything out there, just observe. Be polite. Say hello to other living beings you meet — in your out-loud voice. Witches may be uncanny, quirky, and psychic, but we rarely read each other’s minds, so don’t expect other-than-human persons (big or small) to read yours.

Observe the clouds and the winds where you live. From which direction do they predominantly blow? What does the wind from those different directions feel like on your skin, what sensations do you get, is there a taste? Record your observations in some way. It doesn’t have to be with words. Use movement, poetry, painting, clay, or music. Continue these observations for other living beings, like animals, rivers, birds, insects, trees, flowers. Pick up rubbish (as an offering and act of service) and spend time with the persons you meet. You’ll be surprised at the strong friendships you build by just showing up and sitting with someone, whether they are human or not.

Make Art

Speaking of art, explore yours. How do you express your creativity? Do you move your body, perhaps through ecstatic dance, yoga, line-dancing, or ballet? Do you paint, draw, sew, or knit? Dedicate time to the cultivation and expression of your creativity. Creativity is life force, and Anderson Faery focuses strongly on feeding and expressing this part of our Self. You don’t need to spend money on this pursuit, but it should be something you create a regular practice around.  Allowing creative expression to flow keeps our channels of life force open and clear.

Have Sex

This is a sex-positive tradition because Sex is Life. Have sex not for procreative purposes, but for pleasure, either with yourself alone, with an enthusiastic partner, or through deliberate erotic connection with the land.

We value pleasure, just as we value personal responsibility. We value knowing and owning our choices, behavior, and actions. Hopefully part of your study on dismantling worldview has led you to question cultural norms around sexuality and to ask yourself what your own authentic views are. What is the nature of your sexuality, and how can you nurture it and express it in healthy, responsible ways?

Try taking a bath or shower while fully focusing on the feel of the water moving over your skin. Simple, huh? Really experience it. What does the water trickling over your ankle bone feel like, or the small of your back, or your shoulder? Better yet, go outside: lie on the ground under the full sun. Spread your body out, expose a bit of skin, and feel the rays of the sun absorbing into the flesh of your bicep, your thigh, your stomach: the fleshy parts. Breathe. Can you let your full attention rest with the sensations of your body, its pleasures and its pains? Can you love your own flesh, and the flesh of the land, the way you might adore a human lover?

If That Which You Seek You Do Not Find Within, You Will Never Find It Without

You might not know it, but you have just learned some of the mysteries of Anderson Faery. Hold them with care, cherish them, and let them unfold in your life.

May it be so.

 

__________

Those who are seeking more information about Faery witchcraft and the writings of the Andersons are invited to join the Seekers of Faery Google group.

The Pentacles as a Virtue-Based Ethical System (by Sara Amis)

[originally published 2007 – reprinted by permission of the author]

I’m occasionally puzzled by assertions that Feri is amoral, or alternately lacking in moral substance. This statement is made either as a criticism (we don’t have Rules, therefore we don’t have ethics, therefore Horrible Things Will Happen) or in defiance (you can’t tell me what to do, because we don’t have rules). I think both of those attitudes are rooted in a very basic misapprehension: Rules don’t equal ethics.

As it happens, following rules is a stage of moral development, but not a very advanced one.[i] Rules are nothing more nor less than received authority, either from society or from some posited divine influence. It should be immediately apparent why Feri doesn’t have many of those.

I’ve spent quite a bit of time in my life organizing groups in person, and moderating communities online. The very first Pagan-ish group I was ever in, there was this one guy… I’ll call him Dave. Every single rule we had… from “Discuss what you are doing with the group and make sure your ‘experiment’ is okay with them BEFORE you lead everyone through a meditation” to “Please do not tell people they can join the group before the rest of us have even met them”… was because of something Dave had done. The trouble was, he kept thinking up new things to do. We were always one calamity behind.

One tidbit of wisdom I gleaned from this is that while clear expectations and goals are useful if you want a group of people to work together, rules are almost useless. Bluntly put, grownups don’t need rules, and the individuals who do need rules won’t follow them, plus they will always think up stuff that would never cross a sane person’s mind. You can deal with that problem in various ways, but if someone’s mama didn’t raise them right, you aren’t going to be able to. In other words, if they haven’t internalized certain values, they will not act according to them.

It’s true that there is no way to enforce ethics in Feri from outside. Feri expects you to be a grownup. It does occasionally happen that we get someone whose mama didn’t raise them right. The appropriate response from a community of equals when a member misbehaves is disapprobation. It need not even be unanimous censure, though it helps when we discuss such things openly. What we can’t do is un-Feri someone, or impose sanctions on them, because there is no organization or decision-making body to do such a thing, and I think personally that creating one would prove to be a cure worse than the disease. (Nor will it solve the problem, as the world is full of structured organizations with clear ethical rules that nonetheless have members who behave unethically.) It’s entirely possible for a Feri initiate or otherwise affiliated person to behave very unethically indeed… or simply act like a jackass… and get away with it. I will refrain from offering examples.

I wish to offer here the very radical notion that the primary purpose of an ethical system is not to set down rules covering every possible circumstance or to enforce punishment of infractions, but to allow those who are interested in behaving ethically to find sustenance. In that, I have found Feri to be extremely successful. That is because it offers several methods of internalizing certain values about human beings, what they are and how they should interact with the world around them. Those methods are in fact at the core of the tradition… the Iron Pentacle, the Pearl Pentacle, and the notion of the Three Souls. Notice those are not discussions of values, but the values themselves. They are also meditative tools which many of us work with every day. They are both the principles and the means of internalizing them. The basic underlying value is integrity: The point of our practice is to be a whole person, and a whole person will behave ethically.

I’m not sure what we can do about the other problem anyway without undermining very important values that we do have, such as autonomy. The radical independence of each initiate is part and parcel of the expectation that we will act like grownups and therefore don’t need rules. What we can do with someone who isn’t and does is… well, a matter for discussion. I won’t attempt to embark upon that discussion right now; I will merely point out that it can’t be scotched or dismissed or despaired of on the premise that we don’t have any ethical principles to begin with. We certainly do have principles, and they’ve been right out there on the living room table the whole time. I’m often perplexed as to why they aren’t obvious to everyone. Perhaps the elephant sat on them.

…Wait, I was going to talk about those. Principles. We have several that are explicitly about how you act towards (or with) other people. They are five in number: Love, Knowledge, Wisdom, Law, and Liberty, the points of the Pearl Pentacle. There are also five points in the Iron Pentacle which describe the forces which drive the human psyche: Sex, Self, Pride, Passion, Power. The PP, roughly speaking, is about your relationship with the not-merely-human world around you, and the IP is about your relationship with yourself. Of course, they are intertwined; if you value Pride or Passion, for example, you don’t just value it in yourself. Honoring the pride, passion, selfhood, sexuality, and power of others goes along with honoring your own. That is what seems to trip most people up; they can see how valuable some of those traits are in themselves, but the way it makes other people act seems to perplex them.

Symbol Green Mystical Pentagram Fire

Steve Hewell believes, and I tend to agree with him, that if you work with the Iron Pentacle enough the Pearl will unfold from it automatically; however, sometimes we need to grease the hinges a little. I hesitate to even attempt to explain the points as I see them because I’m equally afraid of someone either arguing with my interpretation of them or taking them as a directive. The point is to work with the Iron and Pearl until you embody those traits, as fully as possible and in your own unique way. But here goes:

Sex as a virtue? Well, how do you think you got here? Remember that we Feri folk believe that the primary creative force is erotic. The universe came into being because the Star Goddess experienced divine, er, joy. We also don’t believe in original sin of any description. We reject the notion that matter is dead, or wrong, or inferior. Life is good. Therefore, existence, the universe, other people, the whole shebang, are all in a sense fundamentally good, and also worthy of love just by virtue of being here. That doesn’t mean love everyone you meet in an intimate or emotional sense, but it does mean that you recognize their basic worth.

Your unique self is valuable. So are all the other unique selves. Self is inherently paradoxical: “God is Self and Self is God and God is a person like my Self”[ii] doesn’t quite mean what it appears to mean. Self is an illusion, but a useful one. It’s a big universe; one of the ways to express joy in it is to know things about it. Knowledge also brings clarity: it makes a difference what the truth is, especially in your dealings with others. Knowledge as a virtue also means not fudging the facts, because lies distort knowledge. Know thyself, know the truth; as best you can.

But intellectual knowledge, demarcated by the boundary of the self, can become a bit detached. Passion is about connection; wisdom about understanding on a visceral level, whole understanding based on having experienced something rather than only observing or reading about it. Again, it’s an expression of being in love with the world. (Com)Passion and Wisdom also grant empathy with the experiences of others.

Pride is the absolute knowledge of your own worth and the worth of your place and work in the world. Law is that knowledge plus the understanding of the worth of others, plus the comprehension that “the moral arc of the universe… bends towards justice”[iii] in your dealings with them. Act from centered self-worth, and recognition of the worth of others.

If you are worthy, so are your actions in the world. We don’t shy away from power; many of our meditations and aphorisms are aimed at gathering it and conserving it: “Never submit your life force to anything or anyone for any reason.”[iv] This is the one that makes people twitchy the most; we all have images of abuse of power in our heads. However, if you value Power and Freedom as ideas, you must value them in others as well as yourself. Empowerment is not just for you, but for other people. Freedom is for everyone. Liberty for all.

__________
[i] See Lawrence Kohlberg’s work on the stages of moral development, as well as criticism of it by Carol Gilligan.

[ii] Victor Anderson

[iii] The full quote is, “Let us realize the arc of the moral universe is long but it bends toward justice.” There are some other quotes from Martin Luther King, Jr. in the same speech that are very interesting from a Feri point of view:

Now power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, “Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say ‘Yes’ when it wants to say ‘No.’ That’s power.”

Now a lot of us are preachers, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. You see, what happened is that some of our philosophers got off base. And one of the great problems of history is that the concepts of love and power have usually been contrasted as opposites – polar opposites, so that love is identified with a resignation of power, and power with a denial of love.

It was this misinterpretation that caused Nietzsche, who was a philosopher of the will to power, to reject the Christian concept of love. It was this same misinterpretation which induced Christian theologians to reject the Nietzschean philosophy of the will to power in the name of the Christian idea of love. Now, we’ve got to get this thing right. What is needed is a realization that power without love is reckless and abusive, and love without power is sentimental and anemic. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. And this is what we must see as we move on.

– Speech to the Tenth Anniversary Convention of the Southern Christian Leadership Conference, Atlanta, Georgia, August 16, 1967

[iv] Victor Anderson

Our Holy Mother, the Star Goddess (by Swansister)

As part of my daily practice of devotion to the Star Goddess, I have said the following Faery Tradition prayer nearly every morning for over ten years. There are days when I have blithely taken the words for granted as they flew out of my still sleepy mouth. But there are glorious mornings when these words reverberate through and awaken my sluggish spirit.

“Holy Mother, in whom we Live, Move and Have our Being, from You all Things emerge and unto you all things return.”

“Rose of Galaxies.” Photo credit: NASA, ESA, and
the Hubble Heritage Team (STScI/AURA)

This morning was one of those thrilling mornings when I keenly felt my connection to the ALL. The living vibrancy of this prayer suffused my body in warmth and happy joy. To live in accord with these words means that I have consideration for the place I live, my environment, and the landscape upon which I carry out the routine of my days.

The outside is not just a place for me to get through on my way from Point A and B after I leave my house and get into my car to go somewhere. I’m most comfortable, at ease, happy, and myself when I am outside. I live upon and with the earth. We as humans are the earth. Our bodies are not separate from this planet we inhabit. The matter that makes up our flesh comes from the earth.

I emphatically equate the Earth, all the plants, and every particle of matter with our Holy Mother, the Star Goddess. She is star matter, the elements, and all that I can comprehend.

It is all such a wonder: we humans, animals, plants, and beings come from the earth which spills out of and into the complex universe. We all fold into the cleft of the earth, the universe, and our Holy Mother.

Our emotions, feelings, and thoughts flow into and out of her. She is vast and can feel distant to our human perception of her. But she is always with us, the breath woven into the very fabric of our beings. Immanence through and through…

Beauty, Darkness, Light, Sound, Movement, Energy, and Love.

For me she is the wild, rabid soul of our Earth’s Nature and the Life Giver of the Universe.

Pursuing Faery Training: or, Beating Down the Doors (by Traci)

Faery is not academic training. Faery isn’t beginner witchcraft training – though sometimes brand new witches cut their teeth here. Faery isn’t advanced witchcraft training, either; many craft traditions offer powerful access to craft training and currents. How Faery differs from some other traditions is its shamanic, ecstatic, and rather primal current. There are shifting forms here, and while there is a rich body of liturgical material within Faery, this current spills out of containers.

Faery is a peculiar and particular WAY of working magic, and the only way into it is through initiation.

Some traditions are training traditions, in that they prepare students to be witches; Faery is not that. While some traditions view initiation as stepping into acceptance and acknowledgement of yourself as a witch, Faery initiation is not that, either. There may be traditions that offer initiation after a year and a day of training, or in exchange for regular circle attendance; Faery does not. Initiation for some occurs after learning certain liturgy or ritual roles; Faery doesn’t do this either.

How in the world, then, does someone enter in to Anderson Faery?

Well, if you want to learn Faery, there are several things you must do:

  1. Find a teacher.
  2. Ask the teacher if they will teach you.
  3. If the teacher says yes, ask what you need to do.
  4. Do what the teacher asks and report back.
  5. Diligently repeat steps 3 and 4.

Faery initiates are not going to push you to do anything. In fact, most Faery initiates will not set clear expectations or give much in the way of direct instruction. What they will do is sit back and watch what you do. Remember, Faery is not a training tradition but a WAY of working magic. An initiate who has taken responsibility for possibly shepherding you to the Gate is looking for signs. They will give you exercises and material that may foster this WAY of working magic, or strengthen it, but only if asked.

Faery initiates want to see your compatibility with the current. Beating down doors, and risking rejection, is something we look for. You’re welcome.

Image by El Grafo via Wikimedia Commons (CC-BY-SA-4.0)

Once you have a teacher, they are still going to largely sit back and watch what you do with what they tell you. If you do nothing, they will not email, phone or otherwise check-in to see why you are doing nothing. Faery initiates are not your parents. If you need them to be, I suggest you seek therapy first, and then come back to witchcraft.

If you want to learn Faery, you need to push, you need to ask, you need to keep at it, you need to do the things you are given, you need to tell the initiate you did the thing, you need to keep asking for more. And after all that, you still have to ASK for the initiation. Remember, Faery isn’t a tradition that offers initiation after a year and a day, or a day and seven years. When you do finally ask, the initiate may say no, off hand, to see how you handle that, to test if you will ask again. Yet even if you ask again, and again, and again, the initiate may still say no, because they may not see the signs. There is no guarantee of initiation in Faery. That does not mean you are less of a witch. It just means the “fit” for the “family” WAY of working isn’t there. You may be family elsewhere.

Did I mention that Faery initiates are not your parents? We aren’t your High Priestesses, either. We are Witches, and we seek other Witches who are Peers with the Gods.

Do you think you might be a Peer? Get ready to beat down some doors.

“God is Self and Self is God and God is a Person like my Self.” –Victor Anderson

Victor Anderson: An American Shaman, by Cornelia Benavidez (Review by Helix)

Victor Anderson: An American Shaman is a candid look at the Feri tradition’s most important teacher. The book is loosely arranged into two parts. Part I contains a series of interviews with Victor and Cora Anderson conducted around 1999, about two years before Victor’s death. The interviewer is Cornelia Benavidez, the Andersons’ friend of two decades and an initiate of Victor’s. (Charmingly, the book opens with a copy of a letter of reference for Benavidez from Victor, recommending her as “an honorable person and good witch.”) Victor’s remarks are interspersed with explanatory notes from Benavidez to provide context and additional information. Part II contains supplementary material, including an account of Victor’s last days from Benavidez, an essay by Sara Star that attempts to historically contextualize Victor’s initiation story, comments by Benavidez on the development of Feri after the deaths of the Andersons, and extensive genealogical information on Victor compiled by researcher William Wallworth.

Those who have read earlier interviews that Victor gave over the course of his life will find many of the thoughts recorded here to be familiar. However, in response to Benavidez’s clarifying questions, Victor unpacks many of his views in more detail than was previously available in print and clears up potential areas of ambiguity. Further, since most of the earlier interviews were published in zines or now-out-of-print collections, many readers will be encountering this material for the first time. This factor alone makes An American Shaman an important primary source for the study of Victor and Cora’s lives.

Readers who have primarily encountered Feri witchcraft through websites or in books put out by large publishing houses may be surprised at how little of the material frequently presented as “the Feri tradition” appears in Victor’s final statements of his views. The plain-spoken interviews focus on the Andersons’ core values of love and respect for others and the importance of sexual ethics. Many pages are spent on Victor’s complex ancestry and his relationships with indigenous people. The Andersons’ opposition to American racism and what we would now call cultural appropriation are major emphases, but as a person born during World War I, Victor’s framing of these issues is very different from those of twenty-first century activists. New readers may struggle greatly with his words, finding Victor confusing or downright infuriating.

For the reader who is willing and able to encounter Victor Anderson as a whole human being, however, there is a great deal of insight, humor, and hope recorded in this text. Victor’s Feri tradition is not a set of doctrines or an ideology, nor is it an elite occult club for the sexually alternative. Rather, it is a craft of relationship, devotion, creativity, and joy that the Andersons hoped would help lead humanity away from its most destructive tendencies.

The individual captured in this book’s pages (however incompletely) was a person of striking uniqueness. Perhaps unsurprisingly, the strain of witchcraft that he helped to create continues to be rich, vital, and extremely contentious. As the years pass and the initiates that knew the Andersons pass away, documents that preserve Victor and Cora’s voices as complex, idiosyncratic human beings become ever more important. Within any group, there is always a temptation to simplify and sanitize the life and views of deceased leaders, lest their inconvenient human realities damage the group’s public face. Yet Feri has a deep commitment to authenticity, and its practice demands great personal intimacy between practitioners. Allowing Victor’s humanness to be forgotten, therefore, would betray our most deeply held values.

As Feri initiates, it is our loving duty to remember Victor honestly and to continue to learn from his teaching. Accordingly, Victor Anderson: An American Shaman is a text recommended for any Feri seeker or student—one that must be read slowly, struggled with, questioned, laid aside and taken up again.

“There are many things I would still want to learn, I’m willing to learn from anybody regardless of their degree of initiation […] I still am anxious to learn anything I can, and apply it and see if it works. If it works I will use it. This is our science and this is how we learn and grow.”

–Victor Anderson, quoted by Cornelia Benavidez