Learning from Mistakes is Growing

Photo by the author, 2020

 

In a pervious post, “On Equinox, Balance and Finding Cohesiveness in Personal Practice”, I mentioned my wish to offer a sort of roadmap for those who decide to take a fairy- led path, whether having planned diligently to do so or just found themselves wondering on one. Each journey is unique, so please consider this to be more of a set of markers rather than a map per sè. If you follow, you won’t get lost, but you can also use it to find your way around in case you do get lost. Far from perfect, quite on the sketchy side, rooted in my own experiences and therefore tinted by these, this set of trail markers that I’m putting out here is a small token for all travelers on fairy-led paths who may be in need of little help to orient themselves in such terrain.  And as it is the case with most of my work, this post is an offering to them, the fairies leading my own path.

 

Once upon a time, I wished from the bottom of my heart… no, from the depth of every cubic inch of my being, to have someone who would share all that I am about to share below. I hope you will enjoy.

 

1.         I came to believe that I could learn about the gods and fairy lore of a culture relying exclusively on sources provenient from outside that culture. Hmmmmm…. This may sound odd, but somehow I found myself dancing with some of Irish gods, or beings whom I assumed they were gods. Then, in trying to detangle who was who and how to relate to them, I jumped at every book with the word Celtic in the title. Celtic, mind you, not even Irish. (I want to hide underneath the desk as I’m thinking of it. Anyway.) One day, I came about a teacher[1] who was adamant about the need to research thoroughly  about deities and other powers, within the context of their native culture. He even mentioned about getting familiar with bits of language from the culture itself and use those to strengthen the connection. When I heard that, I paused and gasped, because few years prior to this, I had had an experience where one such power told me that I must learn her language to receive her teachings.  

 

I stopped looking up books on ‘Celtic culture’[2], and refocused instead on the ones on Irish mythology. I begun to realize that the teacher was right, and indeed, the powers, gods and un-gods that I wanted to know more about had to be analyzed in the context of their native mythology as opposed to taking shortcuts - finding fabricated, mishmash robot portraits of the Irish gods on flashy websites of dubious quality. It also dawned on me that the study of 

mythology cannot be divorced from studying the lore, folklore, and as much as possible, the culture itself, including language. But I’ll come back to language a little later.

Another important aspect that goes hand in hand with one one discussed above was learning whom to trust. I realized that I have to listen to native voices, and to the voices of those who have a real and deep connection to the culture I was interested into. I looked up authors, teachers, researchers who spend time in Ireland, who work at academic level on Irish mythology, folklore, and traditions. I also found some among foreign writers endorsed by Irish scholars themselves. Aside from reading, I began attending lectures and taking classes taught by native teachers. It was amazing.

Photo by the author, 2021

 

1.         The richness, the freshness, the amazement that I felt while diving into this new course of study …well, it didn’t last long. The most unpleasant part of the process laid just ahead of me, and it’s called unlearning. At the Irish Pagan School, in one of her wonderful classes Lora O’Brien hammered the importance and necessity of unlearning as a process similar to uncluttering: in my desire to learn as much as I could as quickly as I could, I had accumulated a lot of pseudo-knowledge, misinformation, distorted lore material, and worst of all, appropriated material from and about Irish traditions. Oops!  In order to build a personal practice properly aligned with authentic Irish tradition I had to purge an awful lot off my spiritual closet. 

 

(I understand that not everyone has the same keen interest about connecting with Irish spirituality, I totally get it, and if this is your case, cross out the word Irish and replace it with the name of the culture that you do care about. Everything described here as part of the roadmap/process applies all the same.)

 

For a while I focused on taking out the trash and populate the clean space with all the lore, folklore, myth, and traditions that I could get from trustworthy sources.  For those in the ‘closet cleansing’ stage you have my deepest sympathy. Unlearning can be very challenging and painful. Things that were once the cornerstones, may have to be dislodged and thrown away. When you dislodge a cornerstone, walls may crumble with it. Sadness, uncertainty, and doubt may be creeping in as the throwing out continues: be willing to undergo the process, because it is worth every bit of effort and sacrifice. Hard as it may be, don’t be afraid to reconsider some of the beliefs you hold. When the dust from the demolition begins to settle, you will get the rewarding sight of a bright horizon, and a clear space to build anew the temple, the edifice that is your personal practice. Do not mourn for all the time, effort, money spent on books, etc. It occurred to me that all the resources that I had invested into learning, albeit sometimes learning the wrong thing, were not wasted: in the process I had developed great skills and study habits which came in handy when I started from scratch.

 

2.         If you are struggling to find the teacher that is right for you, my suggestion is to ask for assistance, support your request for help with ritual action, and then back it up with practical steps. Aim to find teachers who are well-connected with the culture that interests you and ask them directly for reliable resources. Look for someone who has the same interest in working alongside fairies, and check to see how are they doing it and from where do they get information. To this avail, check out the resources listed in the footnotes, and the group of Fairy Witchcraft https://www.facebook.com/groups/fairywitchcraft

 

3.         I mentioned language earlier. Learning Irish has become part of my spiritual practice. It so happens that I’m madly in love with it, but preference aside, I would have engaged with Irish anyway because language is the heart and soul of a culture. A culture’s initial stories, myths, folklore, were first expressed into its language, and it is in that same language that fairy lore, names, and identity have been transmitted over time. The energetic connection established through language is very strong. Personally, I am committed to learn as much Irish as I can; which doesn’t mean that everybody should become fluent in the mother tongue of their own deities and fairies. While this would be ideal in my opinion, it may be not everyone’s cup of tea. Or glass of beer. Or whatever. 

 

However, everyone can learn how to pronounce correctly the names of the gods, fairy queens and kings, and the name of any fairy, in the tongue of their native culture.  It is important to get into the habit of using their proper names instead of the anglicized versions: denizens of the otherworld do care at least as much as we do about having the names properly pronounced. It makes sense, doesn’t it? Learn few greeting formulas and maybe few more words that you could use in ritual. I can share from my own experience that any effort in this direction is an offering they appreciate greatly.  As I briefly mentioned earlier in this post and detailed in previous ones, my practice brings together Irish and Romanian fairy folk. While I am sure that both would understand English, I make space in rituals to address each in its own language to whatever extent I can accomplish this. The experience is priceless.

 

4.         I have mentioned ritual. I am, and have always been obsessed with doing things correctly and this applies, of course, to every aspect of my practice, including ritual.  For a long time, my guiding principle was “do it the right way, or don’t do it at all.” While the intent was noble, the outcome sucked and my rigid approach backfired. 

 

I’ll use as an example my old approach to celebrating Summer Solstice. In the initial stages of figuring out who I was as a Pagan, I decided to use for my rituals a script that I had found in a neo-pagan book that I was very fond of. Modeled as it was on the wiccan approach, the ritual presented there had many steps and involved a lot of preparations. As my practice shifted in time to include Irish seasonal deities, the Fairy Queens and fairy beings associated with Summer Solstice in both in Irish and Romanian traditions, my Summer Solstice ritual turned into a burdensome cacophony. It went something like this: I’d write down the script with all the details and the steps to follow, I’d finish all the preparations, and finally begin. Focused on not saying anything wrong, not doing anything wrong, focused on not omitting anything, I had no mental space, no emotional availability, and no energy left to feel the very magic I was aiming to create. Many times I wasn’t even sure whether I truly did connect with the Powers I had invited. I caught myself on a couple of occasions just wanting the ‘celebration’ to be over. 

I thought of the magic I felt casually, outside the ritual, in those moments when I would address the powers using plain and simple words streaming directly from my heart. I used to question that simplicity and wonder, if ritual it’s not done ‘by the book’, is it still witchy enough, magical enough, and most importantly, powerful enough? I tried to think objectively, and asked myself why was I doing ritual work in first place? What was actually important for the Power that I honored? What was it that the fairies themselves would have wanted to receive through my ritual actions? I recognized that everything pointed toward the need to simplify, to integrate just enough elements from all traditions involved while mindful about creating redundancies. I did not have to bring in everything; I only needed to bring in what was truly relevant, heartfelt, and authentic. 

 

So, from then on, I ceased clinging onto the formula in the book, and  stopped doing Procustean bed[3] style rituals where everything had to fit the 13 prescribed steps. I experimented, I let go of any preconceived idea of how rituals should look like. I peeled away all the extras and settled into doing things that were heartfelt and one hundred percent authentic to my beliefs. 

 

Samhain altar. Photo by the author, 2021

I encountered likeminded people and discovered that I wasn’t the only one confronted with such dilemma. I stopped being afraid of seeing, feeling, and doing things a little bit different than prescribed recipes. I catered to the essential instead of the trappings surrounding the essential. I have finally felt at home in my rituals. To be clear, I haven’t lowered my standards: I’ve grown and my practice reflects this growth. I still abide to the principle “do everything correctly or don’t do it at all,” but my definition of doing things correctly has changed dramatically: it sums up as “keep things simple and meaningful, whatever this means for you and those whom you are honoring.”

 

1.         The next point that I would like to address is fairies’ interest in partnering up with humans. Occasionally, fairies will make it clear that they are interested in a certain person. Some among practitioners of energy work, witches- who are also practitioners of energy work, really- seem to get fairies’ attention. Don’t get too excited too quickly about this: entering such a relationship is a most serious decision and should be considered carefully. In order to make an informed decision, read all you can read about the fairies in the culture that you are interested in.  Before expanding and styling your work around more modern ideas surrounding fairies, study the original lore. There is no substitute for this step, no shortcut, nothing. Period. Once you are solidly connected to the authentic lore and culture, and once you have an objective understanding of the modern trends in fairy practice, use can your own discernment to build your personal path and practice.  

I shall add that when fairies, no matter the culture, take interest in a human, they won’t give up easily. If you decide to refuse, do so politely. Think of how would you turn away a proposal that you don’t feel inclined to follow without offending the proposing party. After a while you may be left alone, or as it happened in my case, ‘persuaded’ to give in. If you decide to give in, then be prepared for a wild, exhilarating, dangerous, difficult, and immensely rewarding ride. Best finding a mentor and a closely knit group of people for companions. While not everyone approaches fairy work in the exact same way, and not everyone has the exact same experience of fairies, those called to a fairy-led path can support each other on the journey. 

 

1.         Last but not least, your personal practice shall support your everyday life, and your everyday life should be the backdrop for your practice. Fairy faith it’s not something that you keep in a closet surrounded with mothballs, something that you take out and wear on special occasions only. Instead, your fairy faith-based practice is meant for every small or big occurrence in daily life. It can be as simple as pouring a sip of milk and asking for a blessing from the fairies prior to an exam, using some herbs-infused oil blessed by your fairy allies to anoint a child’s forehead at bedtime for good sleep and overnight protection, and lighting up some incense explicitly for Them as an offering of friendship and gratitude[4].

 

2.         This should go without saying: never stop learning. This too, is an offering that fairies appreciate a lot.

 

Until next time, bright fairy blessings and thank you for reading,

 

Daniela

 

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[1] Christopher Penczack, Temple of Witchcraft

[2] The Celtic tribes did not form a unified people; they were scattered all over Europe. They did not call themselves Celts but the term, coined by the Greeks who called the people outside their own Greek culture keltoi, was used by modern scholars to define these groups who shared loose linguistic elements and beliefs. Irish culture is one of the Celtic languages speaking cultures; not all Celtic languages speaking cultures are Irish.

[3] Procustes is a fictional Greek king who had a bed where he’s get all his guests go to sleep.   However, Procustes would stretch the ones who were too short and cut the legs of those who were too tall, insisting to bring everyone to the perfect size befitting his bed and his standards. 

[4] Offerings is a way to express gratitude as well as to propitiate good relationships with fairies. Offerings can consist of milk, butter, bread, fresh water, honey, fresh fruit, incense. Reading a poem, writing something for Them, dedicating a course of study to Them are also good offerings. More on offerings in a future post.

Redefining Holidays: Samhain, Sâmedru, and the Culmination of the Pleiades

 For some people, myself included, holidays are much more than mere dates on a calendar or boxes to tick off a timetable. They amount to more than opportunities to socialize, or to engage in rituals just because this is what most people do on such occasions. For me, personally, holidays are seasonal markers and times made special by the energy shifting in particular ways. Right now at the end of October and beginning  of November here in the Northern hemisphere, we are on a cusp: no longer into summer yet not into winter either. Just in between. On the edge. In the liminal space where a lot happens even when it seems that nothing happens at all.

                                         October Sunrise. Photo credit: Daniela Simina, 2021

In Nature, the only constant thing is change. Since natural rhythms have always guided my personal practice, there’s a lot of change happening right now with me as well; such inner change reflects far more than the fading of one season into another. Over the past few years my spiritual path has become a crucible where fairy lore and traditions from my native land fuse with fairy lore from another land that speaks to my heart as loud as the one I was born into; and I need my practice to remain a crucible and not turn into a stockpile.

Occasional mismatches, elements that are dissonant still make their way into my practice: for as long as I’m willing to try new things, experiment, and take risks, mistakes are unavoidable. BUT. Paraphrasing a teacher that I utmost admire, once we know better we should do better. With this in mind, I get on doing what I can do: learn, study, search in depth so I shall know better, and then do better. I think of my personal practice, of my spiritual path in all its complexity, as an alloy. I make thus sure that whatever goes into the crucible truly contributes to the alloy by endowing it with properties that in the end go beyond those of the individual elements thrown into the mix. 

Which means more work.  

I feel thus obliged to delve deeply into studying and learning all that I can about the special markers of the approaching holiday, the transition from summer to winter in this particular case. This year I’m starting anew by entirely reworking the calendar that I follow for personal practice. I’m preparing to honor the seasonal markers in a more comprehensive way, my own, as a walker on the Fairy Path. To this purpose, I’ll follow a continuum of time and space and trace an arc that encompasses the Romanian Sâmedru, the Irish Samhain, and the more intercultural Culmination of the Pleiades

I’ll begin by re-stating that Samhain, pronounced somewhat like SA-WEN, and by no means Sam-hein[1], it is not really a one twenty-four hours shot at a holiday. Or, even if we look at it this way today, let’s keep in mind that once upon a time Samhain was something different. The name of the holiday is Irish. In modern Irish, Samhain means November, and the month of November translates as mí na Samhna, pronounced mee nah Sawna.

Since long ago this name has been used in reference to an entire month, and not to just a one-day event. This whole month, Samhain aka November, carries special significance: it is the time when Autumn finally dissolves into Winter.  It is the time when …or, it was the time when people, whose life depended on farming and agriculture, decided which cattle to slaughter and which to preserve, take stock of the available supplies, make sure there’s enough to get families through winter, and plan for the months ahead. Farmers gathered from the fields all that could be gathered before entering mí na Samhna.  Even today tradition still holds that wild berries are no longer suited  for picking past this date, because the pooka[2] spits or pees on them. 

This has always been a special yet critical time. 

Critical, because failure to plan for the months ahead could prove disastrous in more than one way. Special, because never do life and death get so close as they do around this time of the year when the otherworld bleeds copiously onto the world of humans. 

Special, because in the merging of the worlds, ancestors and spirit guides come tangibly close. Critical, because this is a time when chances to cross paths with Na Daoine Maithe[3] are significantly higher, and Slua Sí[4] is far more active than usually.

Samhain. Photo credit: Daniela Simina, 2021

The month is heralded by what we have learned to celebrate as Halloween, which means different things to different people. On Ocober 31, Oiche Shamhna which means Eve of Samhain in Irish, many pagans celebrate the end of the old year and the beginning of the new one. As Fall dies into Winter, a new year is born - for those celebrating the New Year on this date. Ancestors come to enjoy the dumb supper laid out for them. Fairies receive the offerings made to them, and hopefully, will bless givers with good luck. On the eve of Samhain, it is not safe to travel alone. People keep away from places that have a reputation for connection to fairies. Travelers are advised to turn their coats inside out to break enchantments and avoid being led astray by the Good People. Children dress-up so the fairies won’t recognize them which fends off the risk of abduction. Jack O’Lantern was customary carved from turnips before pumpkins flooded the markets with their bright, merry, orange sheen. In Ireland it is customary for people to gather inside after dark to share food, play games, tell stories, and divine for marriages and luck in the year ahead. For me, this is a time to connect with my ancestors, leave offering for the Good People and invite their blessings, review my plans for the year ahead and magically support their coming to fruition.

Although Samhain is not Romanian, I feel a strong connection with it, and this is so for several reasons. Firstly, I can’t remain indifferent to the energy shifting at this time; it feels like a whirlpool that simply sucks me in and I don’t see why shall I resist it. Secondly, many other pagans do celebrate the change of seasons and the New Year at Samhain; I like the feeling that I am also part of this larger community, and gladly partake of the energy of this moment alongside others. Thirdly, while not a holiday autochthon to my native culture, Samhain is similar in meaning and forms of celebration to a Romanian tradition occurring very close to November 1^st. Last but not least, I am genuinely connected to Irish spirituality which means that I’m not just borrowing from the culture, but truly internalize the meaning of elements, practices, and special moments such as Samhain. One on top of another, it feels just right to observe Samhain as a time of transition toward winter and a new year. 

After having said all these, I shall add that for me, Samhain[5] is not the one day marker that signals the transition from summer to winter, but an important moment on a continuum of several days of such transition.

Where I come from, Romania, October 26 is known as Sâmedru, a date of utmost importance in the calendar of agrarian communities. Today, same as in a distant past, October 25-26 marks the return of herds from pastures, the end of numerous agricultural endeavors, and the time for last moment arrangements be made in preparation for winter. On the eve of Sâmedru, herd owners pay shepherds their stipend, labor contracts are closed, and tenants pay whatever they owe to landlords. The holiday carries connotations of conclusions, endings, clearing the slate before planning new endeavors. 

Anthropologist Dr. Maria Vivod affirms that the Eastern Orthodox Christian calendar in the Balkans[6] area is a mimetic copy of the calendar observed in pre-Cristian times. The statement is supported by the works of Mircea Eliade, Eva Pocs, and many other scholars who studied ethnographic traditions and folklore in this area. In the light of all these, Sâmedru is in fact an ancient celebration of the god presiding over the colder and darker half of the year. Like in many agrarian societies, inhabitants of the territory that is now Romania divided the year into two halves, the summer and winter seasons. Each season was overseen by its corresponding deity: Sâmedru ushered in winter, and Sângeorz heralded summer. These gods and their holidays survived in Christian garb, assimilated into the holidays of Saint Dimitri and Saint George respectively. 

 

Sâmedru, the deity of winter, is regarded as the the one who “locks up the sky and lets the cold in,” – the expression used by different local communities. The night of October 25, the eve of Sâmedru, is still celebrated in many parts of the country, especially in the rural areas. The central element of the celebration is the Fire of Sâmedru, also known as the Living Fire of Sâmedru. This is a bonfire that people light at crossroads or on hilltops. At the center of the bonfire a fir tree trunk is placed to symbolize the passing of the old god and revival of the new god. In some areas it is still customary to use nine selected woods to build the bonfire. The celebration stretches into the night, and it culminates with the moment of the central fir trunk collapsing. There are cheers of joy greeting the change in seasons and the arrival of Sâmedru. Bits of charred wood taken from the fire, especially form the central trunk, are collected and preserved carefully, because they will fend off disease, malevolent magic, attacks from iele[7], and bring good luck to the household through the months ahead. Women impart to the gathering grapes, apples, nuts, covrigi[8], and rachiu[9]. There’s singing and storytelling, and divination is being done for weather and for love. 

The fire is a celebratory element but has also apotropaic use since at this time spirits, some of them malevolent, are roaming around. If someone feels threatened by such spirits or under any kind of psychic attack, it is customary to wear a garment, usually lingerie, inside out to deflect the attack.

While I grew up with the tradition of Sâmedru, over years my personal beliefs have changed to include other traditions, and my spiritual practice strives to keep up with the changes. These being said, for me Sâmedru is not a one-day marker that signals the transition from summer to winter, but an important moment on a continuum of several days of such transition. (Yes, I am repeating word by word what I have just said about Samhain because it is true, important, and relevant to this discussion.)

People of the old timed the seasons using the positions of the sun, moon, and stars. “It is surmised that the constellation of the Pleiades (the 7 Sisters) played a part in this [agrarian calendar] to signal the change of seasons and that the cows remained below [near farmhouse instead of pastures at higher altitude] from Samhain to Bealtaine when the Pleiades were high in the night sky.” (O’Dunn Sean, “In Search of the Awesome Mystery”, p24) The author implies that herds, cows in this example, settled in for winter based on a calendar laid out by the position of the Pleiades. Some astronomers with an interest in ethnography and cultural anthropology mention that “November is the month of the Pleiades star cluster”. (earthsky.org, 11/19/2021). During this month the Pleiades are visible throughout the night, and on November 21[10] at midnight, the  Pleiades are positioned right above the head. “Yearly, on or near November 21, the Pleiades cluster culminates – reaches its highest point in the sky – at midnight.” (earthsky.org, 11/19/2019). To me this is the big celestial marker, the clear statement about the transition from summer to winter reaching completion. From this moment on, winter reigns supreme.

But the Pleiades are not just celestial markers whose position in the night sky inform on seasons changing; they are also linked to fairies in significant ways. In the account “The Fairies Dwelling of Selena Moor” there are mentions of fairies as star-worshipers. In some ballad material and older anecdotal accounts (“The Green Children of Woolpit”, https://www.historic-uk.com) there is reference to Fairy as a world where there is no sun or moon, but only stars. There are also modern materials very well written and grounded in solid research, that speak about the connection between fairies and the Pleiades. One such book example is “Living Fairy” by fairy expert Morgan Daimler. Personally. I wholeheartedly resonate with this view of the fairies’ connection to the Pleiades, which does have a place in my beliefs.

How do these three events blend into my practice? Do they really form an alloy, or do they separate like mayonnaise when it goes bad? 

What follows is just my own interpretation of the lore, customs, and how these blend in with my personal beliefs.

In my personal ‘mythology’ (for lack of a better word), I associate the star Aldebaran[11] with Sâmedru, the Romanian ancient god of winter. I shall clarify that I do not identify Aldebaran with Sâmedru. This is quite subtle but very important. To me Aldebaran, illustrates the gradual progression through the seasonal transition. As it moves across the sky Aldebaran speaks about the path and presence of Sâmedru, the winter god.  In practical terms, this path of Aldebaran and the Pleiades informs farmers about the timing for their activities. Starting early October, Aldebaran and the Pleiades themselves are increasingly more present in the night sky where they rise above horizon around 8:00pm. These stars become easily visible to people only later in October though, because they begin climbing little by little higher above horizon which each sunset. Near the end of the month, the Seven Sisters and the accompanying Aldebaran are there, up into their celestial abode, for everyone to watch.  So, on  the night of October 25, the eve of Sâmedru , Aldebaran, easily spotted in the sky for the first time in the year, announces Sâmedru’s first apparition and his getting ready to take over as lord of winter. I tend to equate Sâmedru with the Liminal Power that I recognize as The Hunter[12]. I also use for him/they the title Lord of Winter, and with his arrival on the night of October 25^th, the short transition period from agrarian summer to winter begins. 

Few days later, on the night of October 31, fairy activity reaches new heights. Fairies travel a lot at this time, and the encounter with humans are not at all unlikely. This is the moment I chose to show to honor both Na Daoine Maithe and zâne[13], and propitiate their blessings.  Ancestors draw closer on the eve of Samhain and throughout the two days that follow[14]. It is therefore the time to make them feel welcome with offerings of food and candles to light their path.

Finally, through its positioning on November 21, the Pleiades and Aldebaran signal that the time has arrived for the God of Winter to take over. The Hunter no longer feels like the newly arrived Sâmedru as he was in late October.  By November 21 he has fully matured into the role he will fulfill for the next six months or so. At the time of Culmination, I clearly perceive the presence of The Hunter, Lord or King of Winter, with all the attributes deriving from this function. 

Late Autumn Transition. Photo Credit: Daniela Simina, 2021

The Culmination of the Pleiades is a very special fairy moment. Same as in the case of Aldebaran and Sâmedru/The Hunter, I do not equate the seven starts with fairies or deities per se. Fairies worshipping stars has for me a specific connotation: since the stars, Pleiades in this case, show the change in seasons and describe the rhythms by which the Nature itself pulsate, then fairies worship not the stars themselves, but the natural cycles, the seasons that the stars herald. The stars pinpoint the moment when whatever the fairies worship, is active. In my own understanding, fairies honor the very cosmic force that determines a specific cycle, season, or  really large scale natural phenomena. Pleiades are central to fairy belief not because they are deities or liminal powers, but because they show clearly the nearing or departing of the Liminal Power who has agency over the impending season or natural cycle. I do not worship the Pleiades themselves, but the Liminal Powers their presence signal. So, at the time of the Culmination, I do give thanks to the Pleiades because according to my own animistic beliefs there is consciousness and power in them that needs to be acknowledged. However, the worship is directed to the Powers who are directly responsible with the season, in this case winter.

Picture of the author, Samhain 2021

In conclusion, what do I do, practically?

As October 25^th approaches, I begin my winter preparations to whatever extent I am willing to get involved. I may focus on gathering supplies and stuff up the pantry, pencil plans for the holidays ahead, begin putting things in order so the new year will not catch me with any unfinished, unconcluded business. It is the time to decide what project am I going to wrap up over the following two or three weeks and what is it that I need to give up because it’s not worth pursuing. 

On the evening of October 25^th, I greet Sâmedru, the Ancient One who heralds Winter. I light up a fire, which depending on the circumstances can be as simple as a lighting up a candle or an arrangement of few candles. I might not have the luxury of lighting up of bonfire with selected woods and a fir stump at its center, so the candles should do. As I light up the fire I acknowledge and welcome Sâmedru, the god of the impending winter. I ask for protection as well for me and mine. I would gather with family and/or friends to share staple foods for this occasion: apples, grapes, nuts, breads, and wine.  Weather permitting, we would eat outside and spend as much time outdoors as possible.  If no one is in the mood for gathering, I’ll set up a small meal by the candlelight, lanterns, or fire pit if I have access to one- just by myself. In eating that small ritual meal, I connect with all my ancestors who observed this holiday, who acknowledged the ancient, liminal power heralding winter. Whether celebrating solitary or with a group (my family in this case), throughout the evening and as late into the night as I would stay up, I make time to take omens, meditate, contemplate, and journal.

As October 31 approaches, I focus on the Na Daoine Maithe and ancestors. We decorate the house for the upcoming Halloween about two weeks prior, although it may be almost three weeks ahead if I’m facing pressure … (*if you have children who are very fond of Halloween, or if you are a big fan yourself, then you know exactly what I mean). Close to October 30, I set up the altar and decorate it with with items that reflect what Samhain means for me. There are some deer bones, a raccoon jaw, antlers, few feathers, shells, stones, acorns, and items that represent The Hunter, Lord of Winter and The Queen of Winds- the pair of Liminal Powers that I associate with the season and who would eventually take over during the month of November. 

On October 31 I place on the altar pictures of my beloved dead. Since I don’t have the luxury of separate altars, I have one everyday, all-purpose altar where the ancestors have a small, permanent space dedicated to them. In this spot, I place some memorabilia for the occasion. As the night approaches, I light up candles and get on the porch to greet trick o’ treaters. It is late at night, when the laughter and cheers fade away, that I go out in the backyard by the Fairy Tree (yes, I have one of those behind the house) and do a ritual to honor Na Daoine Maithe. BUT. Since my spiritual path is also guided by the powerful zâne, the ritual includes them as well.[15] And here is one example of how I bring together in ritual two types of beings who belong to different cultures: 

-                          I first address Na Daoine Maithe, my personal guides and spirit allies among them, and give the offerings that I know they prefer. During this part of the ritual I use Irish as much as I can (which is actually not that much, but I’m trying …) The offerings and the way of addressing Na Daoine Maithe are done keeping as close as possible to Irish tradition.

-                        Then I address the zâne, call onto the ones acting as patrons and helpers on my spiritual path, and give them the appropriate offerings. During this part of the ritual I speak Romanian. The oration for the zâne follows accurately Romanian folk tradition in both content and literary form, and the offerings are of course the traditional ones for Romanian fairies.

-                         If I have planned any magical work, I’ll do it at this point.

While in Romania Samhain, understood as Halloween, is very modern and doesn’t have ancient roots, I do live now in a land where this date is relevant. More importantly, I am spiritually connected to a culture where Samhain is highly significant. I found thus a way to stay true to my beliefs and honor the connections that I have to both fairies and gods in my native land and the ones in Ireland.

On November 1^st and 2^nd I focus on ancestors. I make offerings of food and drinks to the beloved ones who crossed over. In making offerings I keep in mind the religious beliefs and spiritual practices of each person I offer to. I do my best to tailor what I give and how I give it, so it would be well received. I am aware that my very Christian stepfather would be really upset to be invited to partake from something that is super overtly pagan; my mom instead, would not care in the slightest about the pagan overtones as long as the offerings include pastries, coffee, and a sip of good wine. For this reason, I reserve November 1^st and 2^nd for ancestors. I may also visit the old cemetery nearby where I leave flowers to graves long forgotten. On November 2^nd at sunset, I take the ancestor pictures and memorabilia off the altar. I also take down those decorations which are specific to Halloween. We are now moving closer to winter, closer to the moment that marks that final transition point.

November 21^st , the Culmination of the Pleiades, is dedicated to fairies and the seasonal Liminal Powers that begin their reign on this night. I began my preparations closer to sunset: I set up the altar, put the offerings on a tray, and if I plan to read something, I’ll keep those pages handy. This is the time when I also renew my commitment to the fairies as the leaders of my path; this means that I will speak about this commitment renewal in ritual when I will also invoke their blessings and help. I sometimes try to think in advance of what I will say, but the ritual rarely follows the script that I prepared, if ever.   No wonder I’m growing impatient and even a bit nervous as nighttime approaches. I go outside as late as possible, preferably close to midnight. The outline of the rituals that I use for inspiration can be found in “Living Fairy” by Morgan Daimler which is listed in the Bibliography section at the end of the post. Offerings and everything completed, I meditate under the late November sky, where the Seven Sisters together with Aldebaran, their companion, announce that The Hunter, Lord of Winter and The Queen of Winds have been enthroned. I am finally ready to go inside, and in the morning I will journal about the experience from the previous night, analyze messages received overnight in dreams-  if any, and enjoy time outdoors on the first day of winter.

I truly hope that these insights into my personal practice will help those confronted with the dilemma of blending multicultural practices and spiritual traditions. 

Happy month of November, and until we meet again, bright Fairy blessings.

Daniela

Bibliography and Resources

Books and articles:

Morgan Daimler, “Fairy Dictionary”

Morgan Daimler  “Living Fairy”

Sean O’Dunn, “In Search of the Awesome Mystery”

Anthony Murphy, “The Island of the Setting Sun”

Websites and links to social media:

"Pleiades" https://lovethenightsky.com/how-to-see-the-pleiades/

"Pleiades" https://earthsky.org/sky-archive/november-is-the-month-of-the-pleiades/

Halloween Divination in Ireland" https://thefadingyear.wordpress.com/2021/10/30/4081/?fbclid=IwAR0YsM_-qEqrYyJLyG37xaKT7VXVGGaAd-bHDmBPOHIbi94TxaicQTGBNVI 

Dr Maria Viviod on Fairy Seers in the Blakan area  https://www.youtube.com/watch?v=ekXf7Z8G21o

"The Fairy Dwelling on Selena Moor" https://www.sacred-texts.com/neu/celt/swc2/swc216.htm   

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[1] What it is and how to pronounce Samhain correctly https://www.tiktok.com/@carasidhe/video/7012956469972782341?lang=en&is_copy_url=1&is_from_webapp=v1

[2] Pooka is a being in the Irish lore, some link it to fairy, some other to demons, who can shape shift into a horse, or goat. Pooka is well-known for its mischievous nature. Traditionally, whatever is left in the fields after October 31, belongs to the fairies, and shall not be harvested by humans. 

[3] Na Daoine Maithe, translates as The Good People and it is an Irish euphemism for fairies.

[4] Slua Sí, the Fairy Host.

[5] Intended here as the holiday that begins on the Eve of Samhain, October 31, at sunset, and continues through November 1^st, Samhain, at sunset.

[6] Romania is located in the Balkan area, and the major religion in the country is Eastern Orthodox Christian. 

[7] Fairies that are quite hostile to humans.

[8] Large, oven-baked pretzels.

[9] The Romanian equivalent of the Irish poteen.

[10] This date slightly shifts in time, either prior or past November 21.

[11] Major star that “accompanies” the constellation of the Pleiades. 

[12] One of the four main Liminal Powers, both deities and fairies, that appear in the fairy witchcraft system practiced and taught by Morgan Daimler.

[13] Romanian fairies.

[14] In Irish and other Celtic language speaking cultures. In Romania the ancestors feast happens few days before October 25.

[15] Fairies have traveled to the American continent alongside immigrants since long ago, and they still do so. I was surprised when I first encountered here fairies from my native land, but I learned that this is not at all uncommon.