Offerings to Gods and Spirits

  Offerings are a word that gets thrown around a lot in modern paganism and polytheism, particularly in the corners of it that I lurk in. Earlier this month at the Morrigan's Call Retreat I had a good discussion about offerings with another speaker at the event, Lora O'Brien, and she recently wrote a blog 'Working as a Spiritual Fixer in Ireland' which  I highly recommend reading. As I've been thinking about the subject more I've decided that it really is something that could use a more in-depth public discussion. On the surface it seems like a pretty straightforward concept - an offering is something that you give as a gift or in exchange for something - in spirituality usually to create reciprocity. And like all seemingly simple things it is actually much more complicated than it seems.

  I make offerings all the time myself because I see them as something that underpins my spirituality. Offerings are what create and continue relationships with the spirits and various beings around me, from my ancestors to the Gods, from the land spirits to the Other Crowd. I make offerings on holy days and important occasions, but I also make them on a daily basis, and I truly believe that I receive back in exchange.

altar space with offerings at Brushwood, NY

However there are some key things about offerings that I think are important to understand, and that are not often discussed. Firstly why do we make offerings? The main reason historically was twofold: to propitiate the spirits for blessing or to prevent harm, or to maintain an agreed upon exchange. In the first case, when applied to the Good Neighbors, the idea was that if we offered to them willingly they would not take from us forcibly so we see practices like milk being offered at fairy trees or cows being bled in fairy forts on holy days like Bealtaine. This ties in to some degree with the second idea which is that there was once an agreement between the Tuatha De Danann and/or aos sidhe and humans that a portion of our milk and grain would be given to them so that they would allow the land to prosper - basically we give back some of our harvest in acknowledgement that it ultimately comes through their good will. There are also those who traditionally would offer, especially milk or cream, once a week to the Fey in their home or immediate area in appreciation for their effort around the area and to ensure no ill luck about the place. Another aspect of this is that if we are taking something from one of their places, visiting where we don't usually go, or feel we have been given a gift by them or - in my opinion - feel we owe them in some way we should something back. With the Gods we may be offering for many reasons but ultimately the ideas can be the same: to build relationships, to create connection, in thanks, in propitiation. Offering to our ancestors may be more casual and more often because the relationship with them is closer and more implicit. Reciprocity is built piece by piece on giving when things are received and offerings are important to that.

Any offering should always be the best of something that you have to give, even if its a daily offering you are making. the idea here isn't to do something as a throw away action but to do it with intention and even if its small and casual it should be meaningful. It should have value, both intrinsically and to you as something that actually costs to give. the cost doesn't have to be monetary but it should be something that really matters to you, something that you have an investment in. I burn incense every day to the Gods and it is always either something I've made myself or the best quality one I could find to buy. Offering to spirits is not a matter of giving second rate things or whatever you have on hand*, although I will say that in some situations I have literally given the jewelry I was wearing. In my house we often share our own food with the various spirits we offer to, both in the belief that we are giving what is good enough for us, and because the practice of sharing food with spirits is a long one in many cultures seen in things like the Dumb Supper and in ancient ritual sites were evidence shows feasting and faunal deposits (people sacrificing animals, eating them and giving them to the gods).

Midsummer cake baked as an offering to Aine and the Gentry

When choosing what to give I do look at what would have been a traditional offering, like milk or cream for the Good Neighbors, or historically what was given to certain Gods. I also trust my intuition though, so my ancestors get things like coffee and hard candies. Sometimes I give things like poetry or songs, or my own effort or energy with something, if it seems like that is an appropriate thing to give. And I find that sometimes when something needs to be given I'll just get an idea for what it needs to be - and understand it isn't always something I want to give. For whatever reason I end up offering a lot of silver in the form of jewelry, usually jewelry I have a sentimental attachment to. These aren't things I necessarily want to give, in the sense of I'm not seeking to give them away or eager to give them up. I'd rather keep them, but I've found that when I get that feeling that I need to give something the more I resist it the stronger the feeling gets and the more little omens and indications I'll get that I need to make the offering. Recently for example I had gotten a feeling before going somewhere that I was going to need to give one of my favorite necklaces, a larger stone that was a cabochon of an amethyst naturally growing within clear quartz set in silver (my friend had called it a fairy stone when she'd seen). I did not want to give up this necklace but nonetheless I wore it when I went where I was going, and while I was there I kept getting that nagging feeling as well an assortment of different things going on indicating that an offering was needed. I tried other things first of course, because I'm stubborn, but finally I gave what they wanted and after that things shifted into a more positive sense. I've had the same thing happen before over the years, and I try to be philosophical about it. You may sometimes feel called to offer something with metaphysical significance such as your own blood or an oath and in that case you need to really seriously think about all the implications before you do it, especially if you have no familiarity with blood magic or with the power of oaths (when in doubt don't do it is always a good way to go, and try to find a substitute, if you really feel you must try to talk to someone more experienced first if you can).

So we've looked at why we offer and what, and I've mentioned to whom. When we offer is another question we might want to discuss. I mentioned daily offerings, and those are an option. I usually make daily offerings to the Gods in the morning and do some meditation on the day to come as part of my morning routine. these offerings are fairly small and basic - usually incense and lighting a candle - and represent a way to connect to the deities I honor. I also make a weekly offering to the Good People, of cream, because its traditional and to maintain a right relationship with them. And on the holy days, the holidays I celebrate I make offerings as well, to the ancestors, Gods, and spirits. If I am traveling I also will make offerings when I come to a new place, sort of a peace or friendship offering to the spirits of that place. I don't think there's really any right or wrong for when to make offerings but I do think if you are pagan/polytheist that making offerings at least on the holy days is a good idea.

  I will add this though on the subject of regular offerings to the Other Crowd: its a commitment that you shouldn't start unless you're willing to follow through with it. There are weeks were I am literally spending the last of my grocery money - or dipping into my gas money - to get the cream to give the Good Neighbors, but they always get theirs, sure enough. I learned my lesson on that one years ago when finances made me decide to stop giving them milk and I had an entire gallon pulled from my hand; as my grandfather would say, if you don't give them their due they'll take it. And in my experience they really will.

Where you leave offerings is really going to depend on your own circumstances and preferences. I follow the school of thought that the Gods and spirits consume the essence of the item, if it's food or drink, within the first 24 hours of it being offered and after that the physical item itself can be disposed of. So I leave offerings on my altar for a day then throw them out, or put them outside. In some cases I put them directly outside, but if you choose to do this consider whether the item is safe for any animal that might eat it. Milk, cream, honey, or alcohol are either kept on the altar for a day or poured directly outside. Flammable items like paper, butter, ghee, or herbs, I burn, because of the old Celtic belief (recorded by the Romans) that what is burned with intent in our world appears in the Otherworld. Solid items like silver, jewelry, or weapons, I give to earth or water, again because of archaeological evidence that this is how historic offerings were made in the pagan period.

**Editing to add: This should be common sense but we all know the saying about that...Most of this blog is discussing offerings in the context of home or private ritual sites. If you are visiting a historical, archaeological, famous, or natural site please do not leave a tangible offering there unless there is a policy in place allowing it. Its bad form to leave items, even what you might consider small things like crystals or coins at sites, that might be excavated for study at some point, and its extremely bad form to leave any sort of trash or litter anywhere. FYI - candle wax, food wrappers, bottles, and such are trash and they shouldn't be left at public sacred sites for other people to clean up. When in doubt pouring out a bit of water is usually a respectful and safe option. You can save the bigger offerings for other private settings later, or ask someone local (if you are traveling) how best to handle what you need to do.

So, I think we've covered every aspect of offerings I can think of, excluding how which is really a personal detail that I think is up to the individual to decide and also probably depends on your specific path - although its been touched on anyway here in bits and pieces. Offerings should never be taken lightly, and even when they are part of the daily round of our spirituality should never become routine. And whatever we offer should always be understood as important and valuable, or quite frankly its not worth doing, because if its being done without the proper intent or without any meaning - offering something with no real value to the person - then it will have no meaning or value to the spirits receiving it either.

* I'll add one exception to that, in emergency situations obviously you may end up offering what you have on hand but it should still be the best you can muster.

Modern Altars

It seems that most modern pagans have or use altars of some type. Sometimes permanent, sometimes transitory, the altar is often the focal point of worship, a place we can connect to our Gods in an active way. A place to go when we need something to focus on, and a place that can act as a base for ritual. This idea is certainly not unique to neopagans, one look at the ancient temples of Greece, Rome, or Egypt show us that altars go hand in hand with some religions. Of course from a Heathen or Druidic perspective the evidence is a little harder to find, mostly due to the difficulty in interpreting archaeological sites. In modern Heathenry and Druidism, however, altars are regularly used and may be simple or elaborate. Some traditions have very specific and detailed altar layouts for followers to use, while others can take a more freeform or organic appraoch to altars; in either case though the altar should be functional and serve the purpose of creating a place of connection.
    I am lucky enough to have several permanent altars in my home, including one that is dedicated entirely for honoring several healing Goddesses; this altar is where I go when doing any healing magic or when praying for healing. I have decided to share my own altars here and hope that others find it useful to see examples of how one person sets up and uses altars in a modern context.

Healing altar dedicated to Brighid, Airmed, and Eir

   Exactly what is on a modern altar and how the altar is used can vary widely, but as mentioned previously, generally each tradition or faith will have guidelines or expectations for the set-up of an altar. Most altars that I have seen will include sacred images, candles, and a place or bowl for offerings, but some may also include a variety of objects and tools. My own altars tend to get very elaborate as I try to include a variety of things that are important to me, but I have seen some that are as simple as a candle and incense burner.
    My Druidic altar is probably the most complex of all the altars I have. It includes images of several of the deities I honor, including the three Morrigan, Nuada, and the Matronas. I also include my ancestors and the daoine sidhe, symbols of sea, earth, and sky, my many wands, a ritual blade, mortar and pestles, and a cauldron. Additionally I decorate each altar for the holiday I am celebrating; for example in the picture of my Samhain altar you will see Jack o'Lantern tea light holders. To represent sea, earth, and sky I have three small cauldrons: one holds shells I have collected at the beach, one holds sacred earth from various locations, and the third is used to burn incense in. The fourth and largest cauldron on my altar usually holds a triple wicked candle, but is also used to burn ritual offerings in. I am very fond of using wands and I have more than half a dozen in different woods and styles; I also have two bronze rituals blades that are used for several purposes including in healing work and for collecting herbs. The mortar and pestles are used for making incense, for the most part. Since we have few details on what, exactly, a Druid's altar in antiquity would have looked like I have given myself a lot of creative liberty in designing my own - the biggest and most obvious difference from what we do know historically is that my altar is inside, not outside in a grove of trees or other sacred place. I do have an outdoor altar, but it is a very simple stone altar, used for outdoor rituals or offerings.


A Druid's altar set for Samhain

Druidic altar

In contrast my Kindred's altar, which takes a more Heathen approach is fairly simple. We have a shelf for images of the Gods we honor most often: Artio, Njord, Freya, Odin, the Norns, Frigga, Thor, and Freyr. The shelf itself has been decorated with Pennsylvania Dutch style Hex signs and runes. On the actual altar there is a drinking horn and cup, an offering bowl, incense burner, smaller offering bowl for food offerings, rune set, and symbolic Mjolnir. 

Heathen altar

In addition to these large altars I have smaller ones, which I call shrines, for specific deities. These generally consist of an image of the deity of the shrine, votive objects, incense burner, and candles. I use these sites to make small offerings, such as incense or candles, to that specific deity. Sometimes I will use these places to pray to or meditate on that deity as well.

Altar to Odin

Finally I have altars dedicated to my ancestors and to the daoine sidhe. These serve the same purpose as the other altars but are very specifically focused. I find that they are excellent for connecting to non-divine Powers and go to them no less often as the others.

ancestor altar

an altar honoring the daoine sidhe

The Obligatory Pantheacon Post

 I attended my first Pantheacon this year, so here is the obligatory re-cap of my experience:
Day one - travel. Who'd have thought I actually enjoy airplanes? Airports however are a form of elaborate torture. I arrived in California and was hit with immediate culture shock - you can get alcohol everywhere and it feels like early summer, and this is so not Connecticut. It was great to travel with a good friend and reconnect with other friends I had made at the Morrigan Retreat last June. I also had fun setting up a communal altar in the hotel room I was sharing with these three friends.
    Horse omens started immediately. No really, in the airport and then everywhere afterwards, horses, horses, horses. I have witnesses! Also crows everywhere. I really should have understood where this would be going but I can be slow on the uptake.
  It was a great experience setting up the traveling altars in the hotel room with my roommates. Although I am very open minded about sharing space with people of other religious persuasions and approaches I must admit staying with other polytheists was nice because there was never any need to explain anything. We all understood that altars were needed, that offerings were required, and we all had the same basic respect for those spaces and things. The communal Morrigan altar was especially powerful as all four of us are devoted to her in different ways, and since there was another Odin's woman there as well he got his space and offerings without any issue as well. There were space for other Gods being honored as well, and several jokes about the number of altars and the amount of alcohol around the room but the overall feeling was friendly and pleasant. I also set up a small space for the land spirits and Fay, as it was important to me to try to connect to the local wights.
  Later on Thursday we went to the Doubletree, the hotel where the con actually takes place, and poked around a bit, met some people including a friend from an online group that I really enjoyed spending the weekend hanging out with (we dubbed her the unofficial mayor of P-con). And then jet-lag of doom set in. Later in the evening I met the Coru Cathobouda crew at their meet and greet event which I attended with the rest of the Tuatha De Morrigan contingent (my roommates at the hotel).

Day two - registered for the con. And so it begins. Today's theme was horse skulls. Everywhere.    
    I taught a Morrigan workshop in the ADF suite and it went so well I was asked to go back Sunday and do another. Met Lora O'Brien who is really wonderful and reconnected with some of my favorite ADF people. I can safely say the ADF hospitality suite is entirely full of awesome.
 I also was able to meet several other people I had previously only known on facebook which was great. I love putting a FB name to an actual face. I must admit even though I had been warned about the size of Pantheacon I wasn't prepared for the sheer scale of it. It was larger than anything I had ever been to by orders of magnitude and because of that I didn't end up seeing or doing nearly as much as I wold have liked to, although what I did see and do was amazing.
   I attended a class by Orion Foxwood where he talked a little bit about his Faery Seership approach and also his theory of the four types of witchcraft. He is a very engaging speaker and puts on an entertaining workshop. 

Day three - the horse skulls continue. Those of you who know my old LJ/yahoo group name will get the entertainment value of my being stalked by the Lair Bhan (although it was being called the Mari Lwyd here). I'll probably do a future blog post just on that topic, but suffice to say it became something of a running joke with the group I was with.
  Very early in the morning I went to a smashing class on the Irish sidhe by Lora O'Brien - if any of you ever have a chance to go to any of her classes, DO IT!
   Later that day we wandered in to relax a bit in the Sisters of Avalon suite, admire their artwork and connect with some great people who are helping with the Morrigan sacred sites pilgrimage I'm involved in next year*. Later we hung out with some Faery Seers and learned a bit about their approach - not my cuppa but always good to learn other ways. The hospitality suites were an interesting experience in themselves, and I have to admit I thought it was really fascinating to look at the approach each one took.
      There were some spiritual shenanigans on Saturday including making offerings on a rock in a small island of trees in the parking lot. Part of my personal experience as a polytheist and Reconstructionist is that you end up making a lot of offerings, and I was lucky enough to be bunking with other people who felt similarly although the actual lead up to making the offerings should probably be categorized as a misadventure.

Day four - very early Sunday morning I went to a class on working with skull spirits because at that point it felt like I needed to figure out what was going on with all the skulls I kept seeing. It was very interesting stuff (and the Mari Lwyd was discussed of course because at that point I was still being stalked by horse skulls). Went to a class about the Morrigan, Poetry, and Prophecy - interesting info on Irish poetics but there can't ever be enough rosc catha discussion for me.   smile emoticGot to have a good chat with Morpheus and Brennos Agrocunos over lunch with the Coru and Tuatha De Morrigan folks, sort of an east coast/west coast gnoshy thing.Went to Lora's Morrigan class which was amazing, even if there were a mad amount of people crammed into a little room for it (seriously should have been in a bigger room). 

  Lora O'Brien did a workshop on the Morrigan which was intriguing and had some great food for thought in it. Hearing her talk about her firsthand experiences with the Morrigan's sacred sites, especially Oweynagat, makes me even more eager to go visit them myself. She also had a guided meditation at the end of her workshop which I found very profound. 
 Later that day I taught my second workshop, "Morrigan 2.0" in the ADF suite - anyone else noticed a theme at P-con this year?  - and had a blast doing it. ADF Druids rock! The class went well and we ended up talking about a variety of things relating to Irish Gods and mythology with a bit of Boudicca thrown in. Afterwards I was as asked to invoke Macha at the ADF unity ritual Monday morning, as if I'd say no to that! 

 That night I was dragged up to a meet and greet in the Llewellyn suite. It was an interesting experience but by far the loudest hospitality suite which made conversation a bit difficult. I enjoyed meeting Jason and Ari Mankey though and seeing the new Llewellyn releases displayed around the room.

Day five - Up very early Monday morning for the ADF unity ritual, which went really well, even if my brain ceased functioning at this point. I think I was suffering from convention burn out. And as I was standing there getting ready to thank Macha at the end of the ritual I had a strong feeling that Herself wanted the thank you in Irish. I have no idea where I pulled the words from if not Her, because by that point my mind was pretty mushy, but the words came.
    Afterwards down in the lobby I had an awesome chat over coffee with Vyviane Armstrong, Lora O'Brien, and Stephanie Woodfield about the sacred sites tour that's being planned for next year which may be one of my favorite parts of the whole con, although its hard to pick any one favorite thing.
And then - the vendor room. Wow. Please take my money awesome pagan vendors. (And I got to meet Jen Delyth and talk about, what else?, the Mari Lwyd).

The less fun part was the Epic Quest Homeward which involved two airplanes, an overnight layover in Salt Lake City airport, and New England welcoming us back to her frigid arms with a snow storm.

That's the highlights anyway, I'm sure I'm leaving half of everything out. In short, met a ton of awesome people, the craic was mighty, and I had my priestess hat on, quite unexpectedly, the whole time. Because the Work never ends.

Since people seemed to really like it, here's the Macha invocation from the ADF ritual:
"Macha Mong-ruadh
Macha of the Red Hair
Great Queen, Mighty Lady,
Uniter of opposing forces
Who was queen by her own hand
and chose the king from the most deserving
You who brought unity
Where there had been opposition and strife
Be with us now."

The "thank you" (and anyone who can correct my Irish feel free to jump in, it was a spontaneous thing) was:
"Macha Mong-ruadh
Mór Ríoghain, Bean uasal,
go raibh maith agat as do bheannachtaí
imeann i síocháin
gach croí, do bhaile"
(Macha of the Red hair
Great Queen, noble woman,
Thank you for your blessings
Go in peace
Every heart, your home)


Copyright Morgan Daimler

Connecting to my Ancestors

  I do not know exactly how long I have been honoring my ancestors, although I do know that I began doing so long before I was associating with any groups or formal religions that encourage it; I would guess probably since around the mid 90's. Of course now I know that many pagan faiths, including Heathenry and Druidism, include aspects of honoring the ancestors, both the person's own family line as well as important past figures or close family friends who are not blood relations. There are different reasons for remembering those who have come before - some people do it to keep the memory of those people alive and to nurture a sense of connection to the past; others do it because they believe that a person's spirit lives on after physical death and can be interacted with. I fall into this second group, since I have always believed that the spirit lives on and that there can still be a relationship with these spirits. I don't think my actual practice directly reflects those taught by any one faith group, rather it seems that parts of what I do are a little like what many other groups do.
     My initial approach to ancestor worship*, which is still a main part of my practice, was to create an ancestor altar. At first this served simply as a way to feel connected to my ancestors, who I had not known in life, but as relatives who I knew and loved began passing away the purpose shifted to a place I could go and talk with them, light candles for them, burn incense, and leave offerings. My first ancestor altars where simple affairs, a small collection of pictures of my relatives, eventually with a simple white candle.

My ancestor altar, circa 2004

As time went on the altar grew and became more complicated, with a decorated resin skull being added in to represent all of my ancestors whose names I did not know, but who were still with me in some sense. I also added a collection of small female statues to represent my Disir, the female ancestors who guard my family line. A special oracle set, and then two, were added for when I felt the need to consult my Dead without wanting to go the full spae route. Many of the pictures acquired little tokens or mementos, usually objects owned by that person in life, and more candles were added. In short the altar developed it's own personality.

Ancestor altar, circa 2012

  I like to light the candles on my ancestor altar and talk with my ancestors, especially my father, the way I did when they were still alive. It acts as a touchstone for me, a place I can go to honor my Dead but also a place I can go for comfort. I point each picture out to my children and tell them stories about their ancestors. I bring offerings of coffee (a staple drink in my family!) and of bread. At the holidays that they celebrated I bring candy. I also make spontaneous offerings outside, usually of coffee or hot chocolate, which seem to be the best received; I simply say whatever I feel moved to say and pour a little bit out onto the earth for them.

   Speaking of holidays they celebrated - yes my ancestors were Christians; Catholic on my fathers side and Congregationalist on my mother's. I have not found this to make any difference whatsoever in their acceptance of my honoring them, although my Catholic grandmother has asked that I have masses said for her which leads to some interesting experiences on my part. I have certain ancestors that feel closer than others and they seem to be the ones that are more likely to ask for specific things and to come through during divination or spae. Others seem content to be there in the background. Actually it reminds me a lot of the experiences I had with family functions as a child where some people were very chatty and others hung out by the food table snacking, so maybe that's a healthy dynamic to have.

    Finally I have honored my ancestors by doing a variety of genealogical research over the years. I did this to honor their memories, but it also proved to be very enlightening for me especially for my mother's side which did not have the tradition of passing down stories of the past generations the way my father's side did. I had known from a young age that my father's mother was half Cherokee and half Scottish, and that his father was the son of a German and an Irish immigrant, for example, and a variety of stories about different family members on that side. But I never knew until I researched that my mother's family had pretty much been in New England since it was a British colony, or that a member of that side of the family had fought in every single American war since the Revolutionary war. It made me feel much more connected to that side of the family. But even if that wasn't possible, even if I had no idea who my parents were or anything else further back, I would still honor them, still acknowledge their place in my life. 

   The Havamal says "Cattle die and kinsmen die,
thyself too soon must die,
but one thing never, I ween, will die, --
fair fame of one who has earned"

 So long as we remember those who have gone before us, whose lives gave us life, they are never really gone. They are our roots, our connection all the way back to the beginnings, and knowing them means knowing ourselves, who we are and where we came from. Even nameless, even unknown they are still there. I believe they can hear us when we speak to them and that they care about what happens to us, especially those people who loved us in life (blood relations or not). As long as I feel like they are there and care, I will be here, caring, speaking to them, and pouring out offerings for them.

*worship means ardent devotion or adoration, from the middle english worshipe which meant worthiness, honor. I have no issue using this word to describe what I do in honoring my ancestors, but some people feel strongly about not using this word, and prefer to use veneration, or honor. My use of the word worship is a choice, but I understand others may choose differently; if the word usage bothers you feel free to replace it with "veneration", a synonym for worship that may be more acceptable.
     

Fair Folk Q & A

Recently for Patheos I did a post based on having people ask me questions on social media about the Morrigan which I answered in a Q&A format in a blog. Afterwards I had several people ask me to do one based around the Fair Folk and this is the result. As always I'll point out that this is based on my personal knowledge and experience with Themselves and also that I use the term fairies as a generic catch-all term for a variety of beings who are Otherworldly in nature. 

Eric asks about credible modern sources for sightings?
My answer - there's a site called Fairyist that has a collection of sightings, both from folklore and more modern examples. There's also a book by Marjorie Johnson called 'Seeing Fairies' that is a collection of modern sightings.

Eric also asks if I have a personal favorite encounter story?
My answer - Hard to say I have a favorite. Probably the white fairy hound was one of the ones that has stuck with me the most. That was back around '99. I was working for an ambulance company and besides emergencies we also did routine medical transfers. It was around 430 am on a february morning and we were parked next to a large grassy lot that was fenced off for construction. My partner stayed in the ambulance reading while we waited to go do our pick up at a local nursing home but I got out to stretch my legs. Standing near the fence looking into the darkness I noticed a white shape coming towards me across the field. It was large and obviously dog shaped, maybe the size of a German Shepherd, but all white. I thought maybe it was someone letting their dog run in the field, but I couldn't see any people anywhere. And it just kept running straight at me, like with a purpose. And that started to make me nervous, and then I noticed something seemed off with its gait. Like it was running with this oddly hitching movement. So it gets about 2/3rds or so across the field to where I can see it more clearly in the dark and I realize it looks like a large greyhound, but a bit heavier, and it only has one front leg kind of centered in its chest.
I have never moved so fast in my life as I did getting back in that ambulance. I scared my partner, who wanted to know what my problem was, and I said there was a dog - except when we looked out there was no dog. Nothing. Just darkness. And mind you it was impossible for it to have run anywhere in the amount of time between when I jumped in the rig and when we looked out, and the whole area was surrounded by a chainlink fence. It was just gone.

Ruth asks whether it's better to leave offerings indoors or outdoors?
My answer - there's two ways to look at this, one is that inside offerings invite them in so it can be safer to leave things outside. The other is that in a lot of folklore offerings were left in specific places inside, so it is okay to do.
I tend to favor the idea that its really the consistency that matters so, either leave things in both places or stick to one.

Benni asks whether it's true that bells drive away fairies, or if it's okay to use them in fairy related rituals?
My answer - the bells go both ways - folklore says bells, particularly church bells, drive away fairies. However bells are also strongly associated with them, including with the fairy Rade.
I was told that the sound of bells drives away negative entities, but draw in goodly inclined ones

Anita asks of the Fair Folk have human descendants?
My answer - I get asked this question a lot, and folklore is pretty clear that the answer is yes. Many Irish families trace their ancestry back to members of the Tuatha De Danann or to Fairy Kings or Queens.

Kelly asks about the effect of tuning into the Fey through cultural lenses, local folklore, and ancestral folklore?
My answer - I think all of these play a role. When we have a very strong cultural filter in place, like in any other area, it will color our perceptions. We see what we expect to see or at least give familiar names to things - I often tell a story about an each usige (water horse) in a local lake, which may or may not actually be a Celtic water horse but that name is the best I know to describe the being that is there.
That said though local spirits will always also be present and have their own tone and energy. I always recommend people look into the local folklore and fairylore of their area as much as possible.
Ancestral ties/cultural heritage can also have an effect if fey beings from that background seek us out or are drawn to us.
So like with so many things its really a matter of 'all of the above'

Ellen asks if the term Fair Folk is strictly Celtic or applies to other culture?
My answer - 'Fair Folk' as such would be a specifically Irish term for the beings who live in the fairy mounds; it can be used in a more general way or as a more specific descriptor for beings that are human-like in appearance and magically powerful (think roughly like Tolkien's elves). Other Celtic cultures have similar terms which are roughly analogous to the Irish Fair Folk, like the Welsh Tylwyth Teg [Fair Family] or Scottish Daoine Sith [People of Peace].
However the concept of fairies, as a more general term for Otherworldly beings, can be applied to beings outside Celtic cultures. If we are using the word fairy in its older sense as simply meaning 'from Fairyland'. Caution is needed here though to realize that each culture will have its own understanding of and unique beings within this wider concept.

Sara asks about the difference in experiences with Themselves, in my experience, between Europe and America
My answer - In my personal experience they are much more directly engaged and present in Europe. And yes I am including experiences in america with native fey beings. I have found that the spirits native to America that I would label as 'fairies' are more reclusive and less willing to seek engagement than ones in Europe, although I will add that I couldn't say that was something that would be true for everyone, as opposed to just my own experiences.

Brian asks who is nicer the Daoine Sidhe or the Alfar?
My answer - hands down the Alfar are nicer by any definition of the term.

Aleja asks if I think the Court system or concept of Fairy Kings and Queens occurs in America the way it does in Europe?
My answer - I have found the native fey to have a different system that is less monarchy based. But I would say that the ones who migrated over with the human populations did bring with them their social structures, including Kings and Queens and courts. How strong those are in each area will depend on different things, I think, including what sorts of Fey have strongly ingrained themselves there.

Aleja also asks about urban fey, and whether some Fey actually like iron, steel, and concrete?
My answer - there are definitely urban Fey, and have been for as long as there have been urban areas. There are also some fairies who do like iron and artificial materials. Mine fairies, for example, aren't bothered by metals and definitely don't mind being around human enterprise and construction. Gremlins are another type of fey being that are particularly connected to modern construction and metal.

Branwen asks what my experience has been in differentiating between European fairies and American ones.
My answer - well, in all honesty being able to see them probably helps me here. Sometimes just looking at a being can help differentiate what it is and what it's origins are - the local Fey here for example are small people whose skin looks like rock, and who have black hair and eyes, which is pretty distinctive from anything else ime. Otherwise though I think its like trying to figure out what specific kind of fairy it is in any context, which is about looking at where it is, what it's doing, what it seems to want, what annoys it or pleases it, and so on. It can certainly get tricky around here trying to be sure whether a fox-looking fey is something native, a húli jīng, or something Celtic that shapeshifts.

River asks what I think about human interactions with the fey relating to categories like worship, friendship, propitiation, and avoidance?
My answer - I think there's many layers to how anyone can choose to interact with them. Avoidance/propitiation is generally the safest and the most traditional. I usually recommend most people stick with that to be safe, unless they want to take on the responsibility that comes with stepping it up to another level. I think there's a place for establishing friendships/alliances especially for practicing witches, but there's risk to it, and that has to be considered. I'm not sure a true peer to peer concept is functional, but they certainly will barter and make deals. Worshiping them gets really tricky because then we have to start looking at the individuals instead of the generalities. Some fairies were Gods, or are strongly connected to Gods, and they deserve worship as much as any other pagan deity (take that as you will).

Mara asks how to handle connecting to or honouring the fairies when you have children.
My answer - All of my children have been warded very carefully until they were older. This has included iron in their rooms, as well as broom (the herb), rowan, and saint Brighid's crosses. I also teach them from a very young age how to behave and how to stay safe. In traditional cultures children would be taught from birth what to do and what not to do relating to fairies and that's an approach we honestly need to keep up today in paganism.

Vyviane asks in cases where Christian prayers are effective protections against them why do they work? Would pagan prayers work the same way?
My answer - I suspect that Christian prayers work in many cases because they are designed to be magical charms as much as prayers. I also suspect they may drive off some fairies who are offended by them, rather than that they have any actual power over the fairies. In my experience pagan prayers substituted for Christian ones generally don't work, although called on a specific deity associated with the fey that they may be cautious of can be effective. In the Irish this can be any of the Tuatha De Danann because they all have connections to the sí. In the Norse this might include Freyr or Odin, and in the Germanic more generally you might call on Berchta, Perchta, or Frau Holle.

Jonathan asks what do I think most contributed to the shift from fairies as fearsome beings deserving respect to the modern concept of Disney-fied Tinkerbells?
My answer - I blame the Victorians. Mostly.

Cathi asks how do pets usually act around fairies?
My answer - it will vary by pet. In my experience dogs don't seem to be bothered by them. Cats are either co-conspirators in mischief or else tormented by them. I have personally found that when dogs stare at empty space its usually ghosts, while when cats do it its usually fairies.

Cathi also asks can you escape a fairy by crossing running water?
My answer - depends on the fairy. It's said that if you cross running water you'd be safe from a kelpie pursuing you, for example, but there is also a story of a man who fled to America to get away from a Leannán Sí and she followed him anyway proving that the ocean was no barrier. And the Slua Sí are regularly said to cross water. For those that the answer is yes I suspect that its less that the water itself stops them and more that they are territorial by nature and won't chase you beyond their territory.

Diana asks if we should give traditional offerings like bread, milk, or whiskey or should instead offer things we like to eat now.
My answer - The traditional offerings have a lot of symbolic meaning beyond their actual value, for example both bread and milk are symbols of life and vitality and the name for whiskey in irish is literally 'water of life' [uisce beatha]. they also have the power that comes with multiple hundreds of years of tradition. I've found that cream and bread (or cake) is well received as are other traditional offerings like water or whiskey. I have also found that sharing anything that we are currently eating - literally sharing a meal - is also well received.
The only things I would personally caution against offering are heavily processed or preserved foods or meats. I avoid offering meat, generally, because it will draw the sort of fairy that prefers meat and that may not be a good idea. And it's generally understood in folklore that fairies don't consume the physical item but its essence - variously referred to as the toradh, quintessence, or foyson - which is most abundant in fresh foods and least present in heavily preserved foods.

Morrigan asks if the Fey are loyal and if so how do they show loyalty?
My answer - Yeats once wrote that the fairies have 'unmixed emotions' and I have found this to be true. If they consider you one of theirs in some way they are very loyal - the flip side of that though is they take any perceived betrayal very very badly. they reward those who are loyal to them with prosperity and good luck. they punish those who betray them with ill-luck and madness. We see this in stories where a person who proves true is rewarded over a lifetime, but someone who betrays their trust in some way (often by talking too much or bragging) not only loses whatever blessings they've gotten but is often punished harshly. For example one girl who had a fairy lover told her secret to her sister, who in turn told others; her fairy lover left her in retaliation and the girl went mad.
I guess the answer then is that loyalty goes both ways and has consequences.

Lauren asks how do They appear to me?
My answer - There's a lot of diversity here depending on how the question is intended. If we mean how do They appear as in, in what way, then I would say they appear in dreams, Journeys, and the waking world. If we mean how do they look (appear) to me then that depends entirely on what kind of being we are talking about, but I've seen everything from hounds and horses to people the size of moths to human-sized people, from things with wings to things that could pass as human if they tried. 

Amanda asks if the Unseelie can ever behave in helpful or useful ways?
My answer -  yes, they can. In my experience and in folklore there are examples of beings within the Unseelie Court who can interact positively with humans. The difference between them and the Seelie Court though is that whereas the Seelie would be more inclined to help any human who acts well the Unseelie would only do this for a particular individual, usually for a reason. What that reason is will depend on a lot of things, from a favor owed to just plain liking that person for their own reasons.
Caution is always required with the Unseelie simply because they are most likely to do humans harm without reason and to take offense over things.

Anna asks if elementals and fairies are the same?
My answer - I do realize that many people today lump elementals in with fairies - thank you alchemy! - but I don't. I see them as distinctly different types of beings and while I appreciate that some people find it easier to divide fairies up by elemental association its never been a system that works for me. I tend to stick to the older ideas of trooping or solitary, Seelie or Unseelie, or to group them by location, ie mountain fairies, lake fairies, mound fairies, etc.,.

So that covers all the questions I had received on social media. I hope people find those answers helpful, or at least interesting.  I'll repeat that this is my own experience and opinion and other people may agree or disagree. Also I tend to use the term fairy as a catch-all for any Otherworldly being, but I acknowledge that there are a wide array of specific beings and many differences within the wider category. 

Ways to Feel More Connected to the Morrigan

 One question that I am asked on a fairly regular basis is what should people who are interested in connecting spiritually to the Morrigan  or who are just beginning to honor Her do? So I thought it might be helpful for me to post a list of general suggestions here, although keep in mind that these are only my ideas and what I have found works well for me. I tend to be a very sensory person so you'll note a lot of this involves sensory experiences - sound, sight, touch - and that may appeal to some people and not to others.

1. Obviously the very first thing I'll suggest is to read as many of the old myths and stories as you can, preferably as close to the originals as possible. The re-tellings are nice, like Lady Gregory's Gods and Fighting Men, but they often take liberties with the stories and change details that make big differences. You can find many of the older stories at Mary Jones Celtic Literature Collective and the stories which feature the Morrigan especially include the Cath Mag Tuired Cunga, Cath Maige Tuired, Lebor Gabala Erenn, and many of the tales in the Ulster Cycle. Beyond that there are several modern authors who have written in detail about the Morrigan that are worth reading - my favorite is Angelique Gulermovich Epstien's "War Goddess: The Morrigan and Her Germano-Celtic Counterparts".
2. If possible you should go and visit the places the stories happen in. Smell the air, touch the earth, feel the wind. Stand in the places that the Morrigan herself is said to have stood in, is still said to stand in, like Uaimh na gCat, and feel her presence there. If that's not possible then quiet meditation wherever you are is good, but I am one of those pesky people who thinks going to Ireland should be a goal for those who follow herself. Even if its a once in a lifetime goal. Until then of course you can do your best to feel connected to the locations of the myths, to the places where the Gods are invested in the land itself by learning as much as possible about them. 
3. Set up a  small shrine to her. I'm a fan of statues and artwork and there is a huge amount to choose from for the Morrigan. My favorite statue is Dryad Design's Morrigan, which I bought and then painted myself. There are also a variety of great art prints out there. Beyond that personalize as you see fit. I like shrines because they provide a quiet place to sit and visually reflect on the Gods, as well as being a place to light candles, burn incense, and make offerings.
   
4. Speaking of making offerings. A good way to establish a connection to any deity is to begin making offerings to them. For the Morrigan my own preferences are milk (or cream), whiskey, or bread, although I often offer different things spontaneously as well if I feel drawn to. 
5. Pray. This tends to be less popular with some people but it really is a good way to connect. Whatever works best for you, whether that's formal memorized prayers or spontaneous speaking from the heart, the point is just to reach out and speak to the Gods.
6. Music. I really love music as a vehicle for altered states, trancework, and just plain feeling more strongly connected to something. When it comes to the Morrigan my personal favorites are Omnia's Morrigan, Darkest Era's The Morrigan, Heather Dale's The Morrigan, and Cruachan's Brown Bull of Cooley and The Morrigan's Call. 
7. My final suggestion would be to get a piece of jewelry that represents or symbolizes the Morrigan for you, that you can wear to help you feel more connected to her. This is largely a psychological thing for the person, a physical token to touch when you need that tactile reminder. Over time though it can become sacred in its own right as its blessed or empowered.

So there you go, a short basic list but one that I find effective. Many or most of these may just be common sense but I have found they are all helpful, especially if done regularly. Having a regular spiritual practice is vital in my opinion and this is how I incorporate the Morrigan into that.

Evolution of My Spirituality

I was asked on social media to talk a bit about my personal practice, so I thought a short blog about it would be a good approach. I've been pagan now for nearly 30 years and in that time my approach to everything has changed drastically more than once so its interesting to answer this question now, knowing what I say will be different than what I would have said 10 or 20 years ago and what I might say 10 or 20 years from now.

When I first started out in this spirituality I was very young and mostly modeling my practice from what I could glean out of available books. The result was a very stylized, formal, and rigid structure. At first I would follow a book exactly to make sure I was doing it correctly, dog-earing pages so I could flip between sections as I performed each part of a ritual or spell. Later as I shifted into a more reconstructionist approach I became more comfortable innovating but I carried forward a sense that a good ritual or even spell needed formality and rigidity. This was exacerbated as I joined Druidic groups which also focused on very formal, complex ritual structures. When I later began exploring Heathenry I was introduced to the idea that ritual could be simple and effective and this led me into a deep dive on older ritual structures including Celtic cultural feasting practices which were very eye opening for me*. In turn this influenced my personal approach to witchcraft and the Fairy Faith.

Ironically as I began to see the value and power in simplified ritual and to understand why we did each part of the structure - and so what in my own practice of it was actually essential and what wasn't - I ended up returning to a closer approximation of what I had done when I was much younger before I had stumbled across the idea of formalized spirituality at all. Nonetheless when I wrote down the outline of my own witchcraft practices in my book in 2013 I kept a slightly more formalized approach in there knowing that such structure had been comforting and necessary to me at one point and that especially when I'd been starting out on my path connecting my witchcraft to Fairy that more formal structure had its value. I mention that here because while I don't personally follow the same approach anymore I do still think that's a good place for people to begin, especially if they are coming from neopaganism more generally, and that aspects of that structure offer a level of safety my current approach does not.

At this point in my life my own magical work and spiritual practice is more spontaneous and fluid. I do love having set holidays to celebrate and I think holidays and holiday traditions are very important both in passing on beliefs and in creating connection between us and the Other (or Gods, spirits, ancestors, seasons, or what have you). Previously my holiday schedule was fairly reconstructionist in nature but as those who follow my blog and Patreon know that has recently been changing as I feel my way to a new cycle. Exciting times.

My approach to the rituals themselves is fairly simple and organic for the most part and usually just involves casting a compass with fresh water opening the rite and creating a space between worlds, calling in the spirits, making offerings, speaking to the spirits as needed, doing divination as needed, finishing with more offerings (think of it like welcome gifts and parting gifts), asking for peace between myself and whatever showed up as I say goodbye, then returning the space to its former state. I use this structure for holidays and for dark moon rituals although for dark moons I may also include meditation or journeywork. For spells or magic I would only go to those lengths if I was doing something major. Usually magic is a matter of simple actions and words, often involving yarn or fire.

I do have set things I say or repeat in these rituals and spells because words have power and repeated words gain power over time in my opinion. I'm a collector of old folk spells and charms and I also write my own and use them over time, and as well I've had things come to me in dreams or visions that I use. I also will use spontaneous speech when needed so not everything is old, traditional, or something I've been using for years. Sometimes the most powerful magic can come from words uttered in the moment when magic is being cast.

Daily practices are also generally simple and include small offerings and focused awareness. Focused awareness is a state of mind I try to have where I pay attention to potential omens, messages, just basically try to listen more than I talk if that makes sense. Talking to the spirits is easy but listening isn't always something people think to do, not really, so I have found it helpful to make an effort to throughout the day no matter how chaotic or hectic it is. And yes I often end up doing this in places like the bathroom, or while I'm cooking, or out walking, or while everyone else is watching tv. I make note of my dreams and if I remember them I write them down, as I believe that some dreams are actually the spirit wandering out and should be treated as real. I try to engage on some level with the beings who I feel are my allies or friends (if you will) as often as possible. I pay attention to the Otherworldly things I might See or experience and try to note patterns or trends as well as work, daily, to keep things in my general area and home smooth with Them.

I'm not trying to say any of this is easy, its not, and I want to emphasize here that this is distilled practice after almost three decades so please don't anyone use me as a measuring stick - there's many ways I could do better and things I've gotten pretty well dialed in now. I also, I've mentioned in other blogs about my particular fairy priestessing, don't necessarily recommend my personal path to anyone. Certainly the wider tradition of blending witchcraft with fairywork I do recommend which is why write about it, but the specific dedication and service to Themselves I advise caution with as it is consuming. I think some of that is reflected in my daily practices and I'm not even getting into the details of dietary things or personal taboos.

So this is where I am currently at with my personal practice. I feel like every change has helped me grow closer and deeper into my work and I am glad for that. In many ways I wish that I didn't have to stumble along creating this as I go but I have tried many other traditions along the way - and learned a lot from each experience - and I have never found anything yet that is suite right for what I'm looking for except what I do myself. My witchcraft isn't something that fits well in the ceremonial magic structure or the neopagan one that comes from it, its far closer to early modern witchcraft. My spirituality isn't easily fit into CR, Irish-focused neopaganism, or Heathenry although it looks to all three. My focus on the Good People is something I've only found, minus the religious overtones, in the traditional beliefs of Ireland and those people who were once known to be away with the fairies. Which leaves me with no choice but to forge ahead as best I can.

And so I do. And I change and grow and try to learn and do the best I can to honour the Other and to serve Them, and to preserve and continue the traditional beliefs respectfully.

I am not the same person I was 10 years ago, or even perhaps 5 years ago, and that is alright. As the saying goes that which isn't growing is dying. I'm sure I contradict things I've said and opinions I've had before, do things now I probably once told other people never to do, and that's also alright. To quote Walt Whitman: "Do I contradict myself? Very well, then I contradict myself, I am large, I contain multitudes.". Opinions change, people change, and we should never be afraid to acknowledge that.
I'm not the same person I was even 2 years ago - I went into the sidhe at Cruachan and I came out a different person, I stood on Tlachtga surrounded by fires and walked away a different person.
And I've learned to love the person I am now.

*I highly recommend Lady With A Mead Cup by enright for more on this

The Conjunction of the Pleiades: The Darkening

We are moving forward in the year and I am continuing to frame out a series of rituals for the cycle of the Pleiades. We have arrived at the next one, the conjunction with the sun which occurs around old Bealtaine (mid-May) - this year on May 14th. I have roughed out a ritual that people can use if they'd like. I'd recommend doing it during the day, when the sun is up as this is also when the Pleiades are in the sky now. 

  As I mentioned in my previous post on 'A New Holy Day Cycle' this holiday is the time when the Pleiades disappear from the sky for the next 6 weeks. I have been calling it the Darkening. My own personal mythology around this event is about the Queens travelling out. When the star-fire that is the Pleiades disappears from the night sky the Queens have parted ways and left their Courts. Maybe they are travelling on earth. Maybe they are searching for something. Maybe they are sowing change or strife or beginnings or endings. They each have their own agendas.  I call the 7 Queens by titles:  Queen of the Greenwood, Queen of the Wind, Queen of the Wave, Queen of Winter, Queen of Flame, Queen of Horns, and the Crane Queen. 

 I have tried to keep this ritual fairly similar in outline and flow to the other one, to help with the continuity. I will use a similar format in all of the rituals for this series.   

Ritual
Find a good space open beneath the sky where you can see the sun above you. If this is not possible due to weather concerns try to set up an altar near a window or perhaps arrange some appropriate artwork near your ritual space. If necessary this entire thing can be done as a visualization exercise. My own outdoor altar for ritual work usually contains space for offerings, water in an appropriate container, candles, and a token representing the Fairy Queen I honour.
Bring some food to offer, perhaps honey cakes, and clean water to pour out.
Create sacred space as you see fit if you wish to. I usually do this now by moving counterclockwise around my space sprinkling water and chanting to open the way between worlds.
Invite in any Powers you wish to. This is not a ritual for named Gods unless they are explicitly associated with the Good People of one culture or another. This is a time to invite any goodly inclined spirits, allies, Fairy Queens or Kings in. We invite, we don't invoke, evoke, or compel. They either come as we call or they don't.
I might say something like:
"I call to all goodly inclined spirits,
spirits of the land, spirits of the air,
Fair Folk who would be my friends,
Friendly ones who aid my liminal path,
Fairy Queens and Kings,
My wonderous Lady ---,
Queen of stone and well,
I invite you all to join me here
As I honour the journey
Of the Queens and
the Darkening of the stars"
You can tailor this initiation as suits you and whatever Queen or Spirit you are calling.

After this is done wait a moment and observe. Use all your senses to note if there is any perceptible response to your call. This may be obvious, such as the wind picking up or the temperature changing, or it may be a more subtle feeling of presence.  Don't rush but wait until things feel settled before moving on.
Say:
"Today the Seven Queens leave the sky
Leaving darkness for day
Separating to their own paths
Their powers burn as brightly
Whether they stand together or apart
But our world is fuller for their presence
They ride out for good and ill
Between worlds, between time
The gates are open, may
They be opened wider
The Queens look upon the land
May they bless what they see"

Put out the offerings you have brought and pour out a bit of water.
"I offer sweet honey cakes [or whatever you are offering]
And pure, clean water
To the Queens
To the Good Neighbours
To those beings that
would aid me
to the spirits of air
and of earth"

At this point if there is anything else you would like to do in your ritual - sing, dance, chant, divination, meditate, journey - do it. When you feel ready to say goodbye, say:
"The 7 stars have left the sky
The Queens ride across the land
Our worlds are intertwined
As they have been and will be
Praise to the Queens,
May they bless us
A good word to the Fair Folk
May they cause us no harm"
Pour out the water that is left. Say
"May my words praise the Queens
May may actions show respect to the Good Folk
May my allies stand with me
May there be peace between me
And the spirits of the air and earth
May there be friendship between me
And all goodly inclined spirits."
Take down your compass/circle or sacred space however you normally would. In my case here I'd walk it clockwise sprinkling a bit of earth or leaves and asking that the space be returned to its former state. Take down your altar. Leave the offerings out. Perhaps take a moment to stop and listen, look, feel the energy around you. See if there is anything worth noting or any sense of presence. 

Ritual Feast
Part of my own celebration will include a feast or ritual meal. This is inline with some older practices that would incorporate ritual feasting into the celebration of holy days. My plan is to have a special meal featuring fresh vegetables and fruits, fish, and ideally anything that could be wild gathered this early (obviously that would vary greatly by region). A portion of that meal will be set aside and then left out as an additional offering. I will also take omens about 12 hours after the ritual to get a feel for how things went, the wider energy, and the next 6 weeks.  

If the theories behind these rituals hold true then the time between the conjunction and the heliacal rising should be intense energetically and represent a time of changes, good or bad, of endings and beginnings, and of increased Otherworldly activity. 

Ritual for the Heliacal Rising of the Pleiades

Continuing with our series of rituals for the cycle of the Pleiade we have arrived at the next one, the heliacal rising of the Pleiades after their conjunction with the sun. This marks the time when the stars are once again visible in the sky just before dawn and occurs now between June 18th and June 24th. I have roughed out a ritual that people can use if they'd like, in line with the others in the series. You can choose to do it early in the day, close to when when the Pleiades are in the sky now; you may also choose to celebrate the night before, perhaps including some midsummer traditions like a bonfire into your celebration. My own preference is to celebrate on the 23rd into the 24th, the liminal time just on the edge of both the end of the Pleiades rising and also the end of the solstice alignment. 

  As I mentioned in my previous post on 'A New Holy Day Cycle' this holiday acknowledges the return of the Pleiades to the sky after a 6 weeks absence. I have been calling it the The Return of the Queens, or the Returning. My own personal mythology around this event ties it strongly to the previous holiday where the Queens travelled out into our world, symbolized by the loss of the stars from the night sky. Now we see them returning from their travels, leaving our world to return to their own. When the star-fire that is the Pleiades returns to the night sky the Queens have returned to their celestial Courts, figuratively speaking.  This ritual also acknowledges another sacred star, Aldebaran, part of the constellation of Taurus which has been tied to the mythology of the Pleiades in many cultures. Aldebaran appears to follow the Pleiades through the sky - hence the meaning of the name in Arabic - but I call it the Hunter, after one of the liminal Gods in fairy witchcraft. In this case of course he isn't hunting the 7 queens but protecting them as they travel across the sky. 

 I have tried to keep this ritual fairly similar in outline and flow to the other ones, to help with the continuity. I will use a similar format in all of the rituals for this series.   

Ritual
Find a good space open beneath the sky. If this is not possible due to weather concerns try to set up an altar near a window or perhaps arrange some appropriate artwork near your ritual space. However if necessary this entire thing can be done as a visualization exercise. My own outdoor altar for ritual work usually contains space for offerings, water in an appropriate container, candles, and a token representing the Fairy Queen I honour.
Bring some food to offer, perhaps honey cakes, and clean water to pour out.
Create sacred space as you see fit if you wish to. I usually do this now by moving counterclockwise around my space sprinkling water and chanting to open the way between worlds. There is no right or wrong here as long as you aren't warding out the same spirits you are trying to invite in, so go with whatever you feel most connected to as a method.
Invite in any Powers you wish to but remember this is not a ritual for named Gods unless they are explicitly associated with the Good People of one culture or another. This is a time to invite any goodly inclined spirits, allies, Fairy Queens or Kings in. We invite, we don't invoke, evoke, or compel. They either come as we call or they don't.
I might say something like: "I call to all goodly inclined spirits, spirits of the land, spirits of the air, Fair Folk who would be my friends, Friendly ones who aid my liminal path, Fairy Queens and Kings, My wonderous Lady ---, Queen of stone and well, I invite you all to join me here As I honour the journey Of the Queens and the Return of the stars" You can tailor this initiation as suits you and whatever Queen or Spirit you are calling.

After this is done wait a moment and observe. Use all your senses to note if there is any perceptible response to your call. This may be obvious, such as the wind picking up or the temperature changing, or it may be a more subtle feeling of presence.  Don't rush but wait until things feel settled before moving on.
Say: "Today the Seven Queens return to the sky
Moving from daylight to darkness Rejoining the stars, proceeding
The great guarding light of the Hunter*
Their bright blue fire a blazing torch
a beacon in the predawn night sky
a new cycle begins in the growing darkness
As they tread again the celestial path
The gates are open, may
 They be opened wider
The Queens look upon the land
May they bless what they see"

Put out the offerings you have brought and pour out a bit of water.
"I offer sweet honey cakes [or whatever you are offering]
And pure, clean water
To the Queens
To the Good Neighbours
To those beings that
would aid me
to the spirits of air
and of earth"

At this point if there is anything else you would like to do in your ritual - sing, dance, chant, divination, meditate, journey - do it. When you feel ready to say goodbye, say:
"The 7 Queens return to the sky
The Queens have travelled our world
And return again to their own
Standing in the space between
Our worlds are intertwined
As they have been and will be
Praise to the Queens,
May they bless us
A good word to the Fair Folk
May they cause us no harm"
Pour out the water that is left. Say
"May my words praise the Queens
May may actions show respect to the Good Folk
May my allies stand with me
May there be peace between me
And the spirits of the air and earth
May there be friendship between me
And all goodly inclined spirits."
Take down your compass/circle or sacred space however you normally would. In my case here I'd walk it clockwise sprinkling a bit of earth or leaves and asking that the space be returned to its former state. Take down your altar. Leave the offerings out. Perhaps take a moment to stop and listen, look, feel the energy around you. See if there is anything worth noting or any sense of presence. 

Ritual Feast
Part of my own celebration will include a feast or ritual meal. This is inline with some older practices that would incorporate ritual feasting into the celebration of holy days. My plan is to have a special meal featuring fresh vegetables and fruits, and ideally anything that could be wild gathered or otherwise harvested this time of year (obviously that would vary greatly by region). A portion of that meal will be set aside and then left out as an additional offering. I will also take omens about 12 hours after the ritual to get a feel for how things went and the wider energy going on.  

If the theories and previous experiences with these rituals hold true then the time of the heliacal rising should be one of intense energy and potential interaction with the Otherworld. Even though we are celebrating it as a time when the Queens are returning to the Courts, symbolized by the return of the Pleiades to the night sky, this isn't an instantaneous switch - just like the summer solstice marks a pivotal point where the daylight starts to wane slowly, the heliacal rising marks the point when the Pleiades begin to shift back into the night from the day but this is a process. They will not be fully in the night, from dusk until dawn, until the culmination in November.  

*Aldebaran 'the follower' also called the eye of the bull for its position in Taurus. Aligned in fairy witchcraft to the Hunter.