All posts by Shokti

Miscellaneous

Who are the Radical Faeries?

“I propose that we Gay Folk, whom Great Nature has been assembling as a Separate People in these last 100,000 years, must now prepare to emerge from the shadows of History because we are a species-variant with a particular characteristic adaptation-in-consciousness WHOSE TIME HAS COME!” Harry Hay

“The Radical Faeries emerged in tandem with a gay civil rights movement in the 1970s and tapped into a broader countercultural energy. Rather than relying on an apologetic posture or seeking ‘inclusion’ in mainstream social institutions and religious communities, Radical Faeries adopted a proactive and constructive approach to their queer sexualities and gender expressions. By turning to a variety of soures – such as the mythopoetic men’s movement, feminism, and pagan and neo-pagan Earth-based traditions- Radical Faeries sought not only to critique the patriarchal and hierarchical dynamics of the wider society, but also to embrace what they understood as the fundamental connection between spirituality and sexuality. This queerly creative mix of traditions and practices generated a host of ritualised forms of sexuality and relational bonds, including a number of distinct groupings within this loosely affiliated and now worldwide network.” Sadomasochism and Spirituality A Queerly Religious Challenge to the Gay Marriage Paradigm, by Patrick Califia in QUEER RELIGION Homosexuality in Modern Religious History Volume I 2011

“Why faerie? First, a definition: A faerie is a mythical creature who is changeable, can’t be pinned down, is unpredictable, thinks in an alien manner, and is more attuned to nature than we humans. A faerie is fey. Radical Faeries try to live some of these attributes: Worship nature and the Goddess, project androgyny, explore sensuality and sexuality. They are profoundly anti-authoritarian, often pacifist, following a philosophy of life in part 1960s counterculture (from which they arose). Promoting a playful, open, loving brotherhood, Faerie gatherings are magical events stressing open affections, communal meals, ceremonies and revels, often nude, sometimes in drag, in rural, outdoor settings.” STUART NORMAN, I AM THE LEATHERFAERIE SHAMAN in Mark Thompson’s LEATHERFOLK Radical Sex, People, Politics and Practice 1992

“Faeries have been described variously as a neo-pagan spiritual group, a gay tribe, a new religious/social movement, a bunch of hippy-faggot-farmers, gender-fuck activists, queer community anarchists. The number of different definitions of faerie is synergistically greater than the number of queer men and women who self-identify as part of the movement.” Fey, W. (2000), ‘Radical Faeries’, in G. E. Haggerty (ed.), The Encyclopedia of Lesbian and Gay Histories and Cultures Volume II

Mitch Walker, one of the founding Faeries, in 1997 described Radical Fae as “the first indigenous spiritual tradition created and sustained by the gay male community in modern times. By “indigenous” I mean gay-centered and gay-engendered, in contrast to the various gay synagogues, churches, covens etc. In the latter groups, gayness is incidental or additional to the tradition espoused, while in the former it is central and causal. Radical Faeries celebrate and explore the Gay Spirit, which is itself the source of spiritual existence, wisdom and initiation. Because of its indigenous, gay-centered nature, the Radical Faerie movement pioneers a new seriousness about gayness, its depth and potential, thereby heralding a new stage in the meaning of Gay Liberation.”

“Radical Faeries are elusive. Like our legendary namesakes the faeries of the British Isles, the fees of France, the sprites and wood spirits of the Mediterranean – we are experts at camouflage and visual trickery. Delighting in inhabiting the borderlands of the mainstream worldview, we are the teasing images flickering in society’s peripheral vision, which disappear (in a cloud of faerie dust to peals of bell-like laughter) when confronted with straight and four-square vision. We have to learn to look askance and use our peripheral vision to begin an investigation into the nature of the Radical Faeries…

“A description of identity based on definitions will never work for the Faeries. Rather, Faeries should be thought of as ‘becoming’, not ‘being’. Let me finish with a perceptive musing on gay identity by Michel Foucault. It could very well serve as a summation of the process of becoming a Radical Faerie:

“We must be aware of…the tendency to reduce being gay to the questions: ‘Who am I?” “What is the secret of my desire?’ Might it not be better if we asked ourselves what sort of relationships we can set up, invent, multiply or modify through our homosexuality? The problem is not trying to find out the truth of one’s sexuality within oneself, but rather, nowadays, trying to use our sexuality to achieve a variety of different types of relationships. And this is why homosexuality is probably not a form of desire, but something to be desired. We must therefore insist on becoming gay, rather than persisting in defining ourselves as such. (Foucault, 1984, p.385)…

“Faeries have been described variously as a neo-pagan spiritual group, a gay tribe, a new religious/social movement or development, a bunch of hippy-faggot-farmers and gender-fuck activists and queer community anarchists. Indeed, the number of definitions of Faerie is synergistically greater than the number of queer men and women who identify as part of the movement.” Bill Rogers, Becoming Radical Faerie: Queering the Spirit of the Circle. In ‘Popular Spiritualities’ 2006

“In conversation and in their writings, the Radical Faeries (who, while “refusing to be pinned down,” nonetheless tend to be spiritually and politically anarchistic and comunitarian) emphasize this bond with nature, often holding their gatherings in forests, deserts, and mountainous regions. My friend Hyperion describes a Faerie ritual that took place in the Arizona desert in 1979:

“It all began when one… faerie decided to go down to the arroyo and play in the mud. Soon others joined him…. All emerged from their raiment and started smearing mud on themselves and each other. Body merged with body until we were one mass. One faerie lying on the ground was decorated with leaves and flowers. Then he was lifted to the sky as if he were an emissary bringing earth and sky together.

“The Radical Faeries are among those gay seekers who have taken steps to realise the dream of HOME…. faerie communal households and farms…” Randy P Connor, Blossom of Bone 1993

“As a Fae man, I seek to live an Idea(l) of constant “Heart Space” – where there is full and mutual respect for Self and Others (indeed All Existence). My mystical journeyings (through High Camp ritual, exhuberant sex, playful nudity, song, dance, poetry, art, and many other magickal acts) have brought me visions of my connectedness to Nature, to the vast and complex web of All Existence, which in turn is the firm basis of my Fae Ethos.” My Journeys into Faerie and What I Found There by Connell O Donovan (historian, biographer, born 1961)

“STARTING IN THE LATE 1970s, alongside the enormous and continuing growth of women’s spirituality, there sprung up, in almost parallel fashion, a small spiritual movement among men. This movement was connected with the feminist critique of patriarchal notions of religion and authority, and with the attempt of both gay and straight men to create a new definition of maleness.

“One important impulse behind the notion of radical faeries was the idea that there had to be something beyond assimilation. Just as radical feminists wanted to go beyond women attaining equal rights in a man’s world, toward a notion that feminism implied a totally different reality, a different language, a different attitude toward power and authority, this group of gay men saw their own movement as implying a totally different view of the world, with different goals and different spiritual values than the “straight” world…

“In an article in RFD called “A Sprinkling of Radical Faerie Dust,” Don Kilhefner wrote that the dilemma facing gay men is “our assimilation into the mainstream versus our enspiritment as a people … “We are the equivalent of Shamans in modern culture,” said Peter Soderberg, during an interview at the 1985 Pagan Spirit Gathering. “Many gay men want to be middle-class Americans. They want to be respected as human beings and they want their sexuality to be ignored. But radical faeries are willing to live on the edge. We feel there is a power in our sexuality. You know there is a power there because our culture is so afraid of us. And there is a lot of queer energy in the men and women most cultures consider magical. It’s practically a requirement for certain kinds of medicine and magic.,,

“Many radical faeries were preoccupied with questions of process and form. Just as feminist women had been struggling with questions about authority, forms of leadership, decision making, language, and control, these gay men seemed to spend much of their time struggling with the same kinds of questions. “Process is content,” Peter told me. As a person who has always felt content was more important than form, I was dismayed. But in Peter’s view, society’s violence begins at the place where creativity and self-expression is controlled. “In our system of male dominance,” he told me, “there is an unexpressed contract that says: ‘It is safer to control energy than it is to experience energy.’ In our society men are the ‘control’ referents, and women the ‘experience’ referents.” On the most superficial level this would mean: “Women are feeling people. Women must be controlled.” But on a subtler level Peter believes that this system exists within every human being. We tend to control our experiences, instead of participating in them and acting from them.

“In contrast, faerie reality says, “It is more enjoyable to experience energy than to control energy,” that the need for violence will disappear as creativity and real self-expression increase. Faerie gatherings, at their best, would be places where experimentation with new social forms could take place. They would not be a place for set rituals or workshops given by “leaders.” One man wrote: “Spirituality has to be discovered . . . by each individual. Even the Native American cultures with a highly spiritual worldview did not ‘teach’ it. Instead, the young of the tribe, as part of their initiation, went on a vision quest to seek their own personal experience with the spirit realm…

“The Radical Faerie movement continues to grow, characterized by spontaneity and anti-authoritarianism. Michael Lloyd [a founding member of the Green Faerie Grove, a worship group for queer Pagan men in Columbus, Ohio] describes it as “having a pro-humanist, pro-environment, pro-sex vision of the world that contrasts sharply with the mainstream Western religious traditions.” He adds that while some groups include straight men and women, and even children, “gender bending is a hallmark of the radical faerie movement.”

“Michael Lloyd said he believes that queer spirituality brings a sense of mystery, of “otherness” to humankind. The old gods are far from dead, he says:

‘If you go to a gay club on a Saturday night, you will feel Dionysus throbbing in the sweaty, heated air around you on the dance floor. We know that the gods continue to live in us, because we feel them on a personal, visceral level even when we don’t understand the “why” of it. Ecstatic faiths almost never arise from the upper strata of society where all the marrow has been sucked out of life in the process of screwing over the little guy while morally posturing with the Joneses. Ecstatic faiths manifest themselves amongst the little guys who are getting crapped on. The speakers-in-tongues, the shakers, and the gay clubbers all give those in power today the heebie jeebies, just as the Galli and the Bacchantes gave the Roman establishment the willies at the turn of another millennium. We have more in common with a gibbering, shaking Pentacostal than we do with any moralizing, self-righteous Baptist with a broomstick firmly lodged in his posterior.’

“Lloyd says that queer spirituality brings to the greater Pagan movement a sensibility that speaks to the gut and provides a vision of a different way of doing things:

‘Shake it up and shake it out, be hermetic, be mercurial, react, reject, rebel, look outside the bone box, look up the Goddess’ skirt, be more than they’ll let you be, breathe the free air, fight the good fight, seize the day, brave the elements, bust a nut, and live! All magick is an act of rebellion against the status quo.’” MARGOT ADLER DRAWING DOWN THE MOON 1986

“Certain fundamental core expressions (of rad fae) – By Bill Rogers

The first is the concept of the Circle: faeries use a circular meeting as a way of interacting with each other…. these ritual events validate the subjective and intersubjective meanings held by members of a group, and as such reinforce the group’s solidarity.

Another core concept is that of Queer Community. In major cities, Circles of Faeries meet, usually monthly (at the full moon), either for Gatherettes or at specific ritual times that are structurally similar to the Wiccan coven. Faeries have ‘a paradoxically anarchist and communal utopian eschatology.’ (Coneell O’Donovan)

A third core component of the Faerie Handbag is the concept of Queer Spirit. Writers such as Hay… suggest that the concept of subject-SUBJECT consciousness is a fundamental defining principle of queer spirituality. It has its basis in the notion that gay people experience and relate to the world in a fundamentally unique way. Hay proposes that subject-SUBJECT consciousness is:

…inherent to all gay people, arising from the egalitarian bond of love and sex between two similars… (and) pervade(s) all the relationships of a gay person even the relationships with things not human, such as nature, craftsmanship, or ideals. “Humanity must expand its experience of thinking of another not as object to be used, to be manipulated, to be mastered, to be CONSUMED but as subject as another like him/her self, another self to be respected, to be appreciated, to be cherished”.

The Radical Faerie experience of spirituality, then, is intimately tied up with this subject-SUBJECT perception of the world. We, as shamans, pagans, and practitioners of Wiccan and Goddess traditions hold a reverence for the earth as a fundamental principle. The earth is perceived as being a part of each and every one of us, and the divine essence that is expressed as the Mother, Gaia, or the Goddess. is imbued in every individual. Only through respect for, and healing of, the earth can a sustainable future be envisaged. This is very much a queer version of the concept of immanence as expressed by many Neo-Pagans (O’Donovan, 1999a. pp.69-70; Starhawk, 1987, pp. 16-17).

A final Faerie core concept is the practice of spontaneous ritual… spontaneity and creativity are central to many expressions of religious behaviour among Neo-Pagans. The Radical Faeries are no exception. Faeries do not need an excuse to drop everything and co-create a ritual for a particular purpose. Bill Rogers Becoming Radical Faerie: Queering the Spirit of the Circle. In ‘Popular Spiritualities’ 2006

If you have read this far then you are about to be rewarded big time:

“Let me tell you a story:

About types of beings generically called Fairies, about their characteristic consciousness, their strange awareness, called faerie. Faerie is a see-ing through polarity. In straight consciousness Bi-Polar Thought is king: male and female are opposites, win-or-lose is the game, reality and dream are separate, immutable and contradictory. But there are Fairies, who look on in gentle mocking laughter at such childishness, for they know that everyone is now ‘female’, now ‘male’, that no one ever wins when anybody loses, that reality and dream flip into each other at the flick of a glittering wand.

Fairies see polarities dancing, changing everywhere, constantly. So they know that any pole frozen by itself blocks the flow, becomes a dead weight, an illusion hiding true understanding. So they come to realise that every ‘objective’ thing is but a shadow.

Knowing this, the Fairies can’t take themselves too seriously, either, seeing as they are also an illusion. This creates a marvellous lightness! Fairies are truly blessed, truly free modes of being, for they can laugh at themselves in their deepest places, can transcend their ignorance from moment to moment, gliding out of each limit and restriction even as it manifests, emerging from hir own form like a butterfly or a moth.

This wonderful paradoxical freedom from form, this lightness, enable Fairies to fly. It grants them much deep wisdom.

“Once someone came and told me this:

“There is an essence, essence of an eternal, hidden, dark, shining, eerie secret: the simultaneous and continuous creation and annihilation of Form, which is the heartbeat of material existence, which is that beingness, that essential is-ness of all that exists there – trees, people, planets, space, time, matter, energy – all is which is Changing, an infinite Pattern, a total-living weave of beams and streams, eddies, swirls, bursts and flows of is-into-not-is, and not-is-into-is, out of and into an unnameable nothingness-One; that all shapes, forms, are bendings and corners of this flowing-is, this power/nothing, the true behind the false behind the true behind the false in a living, pulsing spiral of All-That-Is.

“And those blessed with faerie can gaze into this essence as it were a crystal ball, and it opens their gaze through swirling shapes and colors deeper and deeper until it becomes unfoldingness itself, and they can see through the earth and out to the stars and beyond, and melt into their gaze and become the point in their Eye and flow into the Crystal itself, passing to its Center, and so become themselves There which then too is Here and All and anything, and thereby they are One from the inside with the bendings and corners of realities, and so they are not yet static things but riders of lightbeams, weightless dancers along the edge – indeed they are the Dancing itself, purposeful, masterless, nothing-points of will; they are the flow, the wind, There at the Source.”

“Many Fairies are agents of planet Earth. Their faerie-being gives them telepathic union with nature’s heart, such that they flow with her completely, loving her as they do themselves. In return she gives them her wisdom, her being-ness of and deeply loving respect for the joyful fulfilment of each living creature. Thereby these Fairies become living repositories of all nature, they become planet Earth itself.

“In this way Fairies can become other planets as well, other times as well.

“Almost all human cultures had myths and stories about faerie lands and astral (star-channelling) planes.

“We have been deceived! Caught in a mythological tyranny, in a web of falseself perversions, in a maze of deceptional violence, in a world of twisted words, cut off at the roots by shadows, trapped within spells of the word-masters. We have forgotten. We became thought-slaves.

“Visionary Love starts here, in the bowels of falseself bondage.. a book of uppity queer metathought-liberation, of sissy-frying world-slipping survival tactics, of epic reincarnational trueself recovery ploys, of strategic evolutional consciousness flowering fairy tale. We manifest a mutation in consciousness, for which we have been persecuted and exploited. It’s time to stop this stupidity. It’s time to enter our maturity. It’s time.

“Darkness grows in falseself lands. This is not a coincidence. Those of us who live there live in a time-bomb, in a monstrously climaxing karmic behemoth, live in a violent dinosaurian genetic fate. Tyrannosaur Rex is a thrashing in ecstatic S&M pain, is the ultra-victim in a self-induced snuff movie involving the entire Earth, enacting his last act and ringing down the curtain on World 4.

“Gay shamanism is work in such times, work in the mode of death, work with the dying, death of oneself. Delightful communal Self realisation is the instantly real resurrection. Sorcerous faggot fighter is a menace to society, is a dangerous flaming phoenix, a glowingly rounded rebirth function, an extra-ordinary healing tool, a Rainbow-bridging eros-tool. Gay realisation is sorely needed life-light now. Concentrated eros, focussed will, activated anger, celebrated magick, shared love, are tactics to guard and guide our questing, to trans-form vision, trans-port worlds trans-vest Self.

“To be taken by loving Fairies is truly Self-transporting, truly not describable, true Self return, dis-adoptioning, un-orphanising, and real-istically dis-covering, non/sensically re-membering aerotically re-entering faerie family homes. Peace, equanimity, wholenelss. Homosexual – gay – faggot- fairy – gone.

“Think of Fairy as a symbol, representing or triggering experience of joyful freedom from the myth of One Highest, liberation of be-ings and conscious forms from the bondage of oneself, opening up to the kosmopolitan nature of Self-universe, to the multivarious unitary truth of the matter.”

Mitch Walker, Visionary Love 1980


Miscellaneous

Summer Transcendence Solstice Abundance Gathering 2024

Where : YHA Minehead, Somerset

When : 14th – 23rd June 2024

 Yoo-Hoo Faeries!

Come transgender spirits, gender non conforming bodies, intersex inspirers, non-binary beings, a-gender wonders, queer women warriors, questioning cuties. It is our time to drop the masks we wear and blossom together.

When caught in the fray of society’s appropriation of our identities, we need to make space where we can feel free in the truth of our own skin, souls and honour the honesty of our hearts calling.

 The Building and Location

YHA Minehead description: A country retreat in an attractive house high in Somerset’s Exmoor hills. Enchantingly situated in a woodland hideaway, the hostel offers magnificent grounds while being situated close to some of Somerset’s most beautiful coastline.

Not only is Minehead a picturesque seaside resort with a cracking sandy beach, it’s also the northern gateway to Exmoor National Park, the area’s largest town and the start point of the South West Coast Path – the nation’s longest long-distance walking trail.

ℹ️ ACCESSIBILITY : This location is not wheelchair accessible, there is specific information about how many stairs and where these are situated in the property on the Accessibility & Mobility page here, we welcome any access questions or enquiries at this email address: SummerTranscendence@AlbionFaeries.org.uk

We are investigating the property at the beginning of April to provide as much information as possible for people with mobility needs to navigate the space.

Accommodation is on the first floor up 14 carpeted stairs, in shared rooms, with a very limited number of smaller rooms for those who cannot sleep in larger, group shared spaces. There are also 2 sets of 4 steps into the front door and one set of two steps inside the reception area.

We do not have permission for camping/outdoor sleeping, so all attendees must sleep in the venue. We are currently asking about live-in vehicles and will update the notion website accordingly.

You can find extensive travel information for how to get to the gathering under ‘ Location & Travel’ on this page.

 Co-creation

Co-creation is the heart of any gathering, with individual Faeries offering a wide variety of events from drum circles, talent shows, auctions and drag balls, to workshops, walks and heart circles. You can find out more about Faerie Events here. If you have an idea for an event you’d like to run, you can request any equipment or support in the booking form, or bring what you need with you.

Key teams of fae give service at the gathering to provide us with things like meals, decoration, access needs and welfare. Volunteering together is a great way to build friendships and to show your love and appreciation for the Faerie community. You can read more about volunteering teams here, and step up for these roles on the booking form.

Co-creation doesn’t always look like planning in advance. Maybe you’ll contribute in the moment. You might suddenly feel the kitchen calling your name in the middle of the gathering, you might feel a spontaneous urge to sing or clean a toilet, you might whip up a workshop on how to honour self-love and care (self love is sexy!). Whatever you contribute is welcome and wanted!

 Compassion, Consent & Self-care

We strive as a radical community to be as inclusive as possible, to make adjustments, and to manifest the core principles of care for fellow fae, alongside care for ourselves. Gatherings are magical but they can also be a little overwhelming sometimes. We invite you to enter this space with compassion for the beautifully diverse needs of others, awareness of consent, and the preparation and tools to look after your own self-care if needed.

You can find out more about preparations to make and what to expect at the gathering here.

We also invite you to remember that the Radical Faeries is a non-hierarchical community where we all bear equal responsibility and share the workload between us. Please offer your love and support to those that give service to weave the magic of the gathering, and step up for roles where you are able.

ℹ️ SUBSTANCES + INTOXICATION : We are setting the intention for a space that invites us to explore togetherness and community, part of this includes limiting the use of mood-altering medicines like alcohol, drugs, loud amplified music, etc.

We understand the need for these medicines in intentional ritual and medicinal use; in these situations, we ask that you be critically aware of others around you due to the varying needs we all have in regards to medicinal use, sobriety and addiction. Find more information under the heading ‘Sobriety, Addiction & Mood-Altering Medicines’ here

 Registration

Registration for Summer Transcendence 2024 opens at 7pm on 4th April for Faeries of Colour and 7pm on the 7th April for everybody.

When registration goes live, this link will go live and be shared in various Faery spaces of communication and websites.

We encourage faeries to register for the full 9 nights to make this gathering a cohesive, close-knit community container and a journey we all take together, rising up to Summer Solstice and resting together after. We also would love for faeries to stay til the end to close the container with as many of us as possible.

A link to the booking form will be shared via email and the Albion Faeries WhatsApp group. As this is the first gathering of it’s kind, we expect the spaces to fill up quickly. Booking is first-come-first served and there will likely be a waitlist, so please email us at the address below as soon as possible if you have a space but cannot make it, so that another Faerie can take your place.

We request Faeries do not turn up without a booking, as a mark of respect to those on the waiting list.

💡 Diversity Over recent years, the Faeries have begun a radical journey from a primarily white, gay, male community, towards a community that is more inclusive of the diverse spectrum of ethnicity, gender and sexuality that makes up queerdom.

This gathering is making space for the minorities in our community and continuing the tradition of a gathering held at the French sanctuary ‘Folleterre’, called Radical Rest.

Radical Rest – A gathering made for the comfort of Trans, Intersex, Non-Binary and Questioning Faeries, and Queer Women, in faery space.

In keeping with the gathering theme, we encourage you to explore your awareness of the diversity at this gathering and how we might radically recognise, celebrate and support minorities within the Radical Faeries.

 Payment

In order to breakeven, the cost of this gathering will be £26.50 per faerie, per night.

The breakeven cost will be £240 if all attendants pay this price and attend the whole gathering, we have included a table of guidance below to help you locate yourself in terms of our suggested contributions for this gathering.

Payment is requested by bank transfer at the point your booking is confirmed. If you would prefer to pay at a later date, or to pay in cash at the gathering, please drop us an email when you book, to let us know your preferred payment date.

For those financially able, please consider contributing more as this funds the gathering to be able to offer access to a wider demographic. You can read more about how the faeries create this financial accessibility through NOTAFLOF + ADAFAE below.

💡 NOTAFLOF & ADAFAE No One Turned Away For Lack Of Funds! A radical principle of the Faeries is that individual financial circumstances should not be a barrier to being part of the community. This means if your financial circumstances mean that you cannot afford the full cost , we invite you to contribute as much as  you can.

If you are able to contribute more than £26.50 per night, please do. The ‘Additional Donations And Finance Accepted Enthusiastically’ policy helps to support  NOTAFLOF, and your beautiful generosity enables all of our community to come together at gatherings.

GAYABAGS The Faerie finance initiatives are stunning examples of the care, generosity and compassion we show for each other in Faeriespace. Please feel called to treat them with the utmost respect and take a moment to think about whether you are contributing as much as you can genuinely afford. Remember: Give As You’re Able, But Always Give Something.

We are exploring radical new ways of fundraising for this event!

NOTAFLOF, GAYABAGS and ADAFAE have been wonderful pillars of our radical approach to financial disparity within our community. We value these a lot, and hope that the following table can better help us locate ourselves in terms of our contributions for this gathering. We hope by introducing these guidelines – which we’ve adapted from other radical organisations – that we will be able to feel into our integrity around what we’re able to contribute. This is for your reference only and there will be no monitoring of where on the scale you choose to locate yourself. Above all, we hold NOTAFLOF dearly, and wish for this sacred, radical tenet of our community to remain abundant and shameless – we will never pressure those surviving at the margins to pay anything, and we hope that those thriving will help us create radical resource justice to keep us in alignment with this value.

| NOTAFLOF Contribution £120 (and below) | 

+ Bursary places are available. If your personal or organisational economic situation doesn’t allow you to pay any contribution, please let us know on your registration form

+ I struggle to find stable employment due to discrimination: Are you an unpaid community organiser?

| Solidarity Contribution £120 to 240 | 

+ I am comfortably able to meet all of my basic needs.I can afford public transport.
+ I am able to buy some new items. 

| Comfortable Contribution £240 to 360 | 

+ Do you have a safe and stable place to live, such as a rented flat or house?
+ I do not have to rely on temporary accommodation like hotels or hostels; I have a regular income of less than £25,000/year. 

| Redistribution Contribution £360 to 480 (and above) |

+ Do you own your home or rent a higher-end property?
+ Do you have investments, retirement accounts, or inherited money?
+ Can you comfortably go on holiday?
+ Do you have access to family money and resources in times of need?
+ Do you receive a total income above the minimum living wage or work part-time by choice?

We are also holding a pre-gathering auction for faery made/donated items on our faeBay page to help fund the NOTAFLOF and GAYABAGS places. We are also holding a GoFundMe campaign for direct donations for those who feel called to support the cause financially.

Find the eBay store link HERE and support this gathering in exchange for beautiful handmade pieces, made and contributed by our beautiful community of faeries.

If you are financially privileged, you can also directly donate financially through our GoFundMe here.

Should you have and questions or concerns regarding gathering payments, feel free to email us SummerTranscendence@AlbionFaeries.org.uk

 What to Bring

A suggested packing list for this gathering can be found here

We always welcome more:

  • Clothes for the dress-up space! We have a long tradition of clothes swaps and sharing in the trans/GNC community and would love if everyone could bring clothes, make-up and accessories they would like to share, swap and gift to give access to that yummy clothing-based gender euphoria
  • Throws, rugs, lamps, electric candles and soft furnishings such as cushions to help manifest a soft playground
  • Things for the auction (such as clothes, crafts, plants, or services like massage or tarot)
  • Offerings for the gathering altar

 Questions, Help & Email

We have created this information portal where you can find a wealth of additional information about accessibility, what to expect at the gathering, volunteer roles and more! The Albion Faeries Website is also a great source of information. If you can’t find what you’re looking for, feel free to drop us an email at SummerTranscendence@AlbionFaeries.org.uk and we’ll get back to you as soon as we can.

Workshops

Decolonial Action

Decolonial Action – Radical Community Building and Recovering the Self

with Carnelian

Unlock decolonial wisdom! 10-week course empowers you to break free from carceral capitalism and build radical community.

Do you want to make meaningful change in your community but have no idea where to start?

Do you feel passionately about decolonial struggle and liberation for all?

Do you feel overwhelmed with climate anxiety, rising fascism and poverty?

Do you feel an urgency to action trapped inside capitalist compliance?

Are you seeking to learn how to uncover your true self beyond the inherited societal and cultural conditioning of these times?

This course will enlighten how colonialism affects every area of our lives and how to begin the work of decolonising the self and our environment, becoming reconnected with ourselves, our communities and our world.

The atrocity of colonisation lies at the heart of all oppressive systems on our planet, from the genocide of the P@L3$t1an people to Climate crisis, to growing Fascist power across the globe. Not only in how it has shaped our global infrastructure of consumption, but in its core wound of stripping every corner of the planet from its indigenous culture, equating the values of living with honour and reverence in connection to our own land, as to savagery. We are imprisoned by its legacy, dependent on the systems of globalised capitalism to provide us with food, clothes and goods from tens of thousands of miles away, decimating the land and poisoning our once biodiverse landscapes. These methods leave the world and ourselves bare and barren.

And how can we use our energy to resist when we are working beyond exhaustion, forcing the endless loop of convenience consumption to compensate for the weariness of our wage slavery. The rising cost of living is imprisoning so many of us in poverty that we are chained to working longer and harder than at any previous point in human history. The coloniser never lost their slaves, they only built a system that renders the whip invisible.

The work of repairing ourselves, the structure of our communities and the planet lies in the decolonisation of who we are and our collective home: Earth. It is only through true decolonial practice, adhering to the wisdom of our pre-colonial lineage to retrieve our power from the clutches of carceral capitalism. From the return of land to rightful indigenous ownership to unpicking of our day to day enmeshment to imperialist power, the work of decolonisation is urgent for all our survival.

But How do we do it?

What does it truly mean to “decolonise” and where do we start?

How do we learn from pre-colonial cultures without appropriation?

How do we build different kinds of communities?

What practices can we use to connect to our pre-colonial past in order to build a decolonial future?

How do we free ourselves and our communities from the cycles of carceral capitalism?

This 10 week online course breaks down the process. As we explore practical strategies for decolonial community building, breaking free from carceral capitalism and recovering the self, we will learn how to:

Recognise how colonial legacy functions and how to reorient from individualism to communal ownership

Understand the difference between liberal, appropriative politics and true decolonial repair

Reconnect with the land through pre-colonial community permacultural practices to feed ourselves, work less, rest more, and fight fascism.

Develop practical community building skills to redistribute community labour & resources

Decolonise our relationships with healthier boundaries, non-violent communication & sustainable systems of community care

Build anti-carceral systems of justice within our communities that nourish community strength

Divest from reliance of capitalist infrastructure in health, food, clothes and resources whilst centering accessibility to the most marginalised

Rest, recover and resist!

With live Zoom classes, 1-1 sessions, practical materials in both audio and written form; this course is designed to arm you with deep theoretical understanding and practical tools to continue to develop independently and become a seed of change in your own community.

This course is run on a donation basis. In order to provide fair accessibility, we operate a NOTAFLOF policy (No One Turned Away For Lack Of Funds). The suggested donation for the full course of 10 weeks is €200 for those who are financially stable. If you are blessed with affluence and are able to pay it forward by donating extra, we encourage you to do so as this supports wider access to this integral work and helps dismantle one of the colonisers ideals of financial privilege.

Please join us, heal yourself and help turn the tides towards nurturing the growth of our world.

SIGN UP HERE: @carnelianseville | Linktree

Featherstone, Gathering, History, Personal Stories, Recollections

A Samhain Tale from the Faerie Castle

scribed after the Samhain 2023 gathering by NoName:

In Featherstone Castle, when winter’s near,

Samhain celebration, faeries gather here.

Mermaid drums, ancestors appear,

Dancing ’round the fire, their presence so dear.

NoName too, with his drumming might,

In the gunroom naked, save a coat of white.

His rhythms echo through the starry night,

A peculiar sprite, oh, what a sight!

Greenheart, the wizard, dances with grace,

Ancient tattoos adorn their face.

Like flames in the wind or sun’s embrace,

Their every move, a spell in place.

Zebedee by the fire, so stoic and tall,

If he leaves the hearth, the castle may fall.

His duty heavy, yet he answers the call,

Guarding the flame, warming us all.

Soul sings, her voice like a dove,

Healing the mind, body, with love.

Her songs, a soothing balm from above,

Restoring harmony, fitting like a glove.

Eden’s aura fills the room,

Under their influence, love does bloom.

Naked bodies in embrace, dispelling gloom,

In front of the fire, passion does consume.

Acorn leaps with youthful zest,

The strength of a thousand faeries in his chest.

From castle’s top to its humble nest,

His art is known as the very best.

Mackerel Sky, keeper of plant lore,

Their wisdom, all faeries adore.

From castle gardens to forest floor,

Their green thumb touch is hard to ignore.

Then there’s Magpie, flying high,

A jewel collector in the sky.

Her graceful flight, a lullaby,

Reminding us of beauty nearby.

In Chachi‘s pot, a magic brew,

Sacramental drops, a hallucinogenic stew.

Faeries sip, their minds anew,

Experiencing realms they never knew.

Astro arrives, sequins in hand,

Adorning each faerie, oh so grand!

Under the moonlight, they make their stand,

A dazzling sight, just as planned.

In Featherstone Castle, under the moon’s beam,

Faeries celebrate, as if in a dream.

Their tale of Samhain, a recurring theme,

A night of magic, to the extreme.

A moment in the gunroom:

Once upon a frosty winter’s eve, in the realm of the radical faeries, a grand castle stood resolute amidst the mountains and rolling hills. Featherstone Castle was no ordinary fortress but a gathering place for faeries far and wide, who came together to celebrate the mystical Samhain festival.

Nestled amid ancient trees and an icy river, Featherstone Castle braced itself for the annual Samhain celebration. A gathering of faeries from far and wide, it was a time of revelry, of music and dance, of love and healing.

Mermaid, known far and wide as the greatest drummer of all lands, possessed a magical talent. When they played, the ancestors were summoned, their spectral forms swaying before the fire, entranced by the enchanting melody, of unparalleled musical prowess. When Mermaid played the drums, it was as though the heavens themselves had ordained the melody. Each beat seemed to summon the ancestors, their spectral forms pirouetting in a mesmerising dance before the blazing hearth. Mermaid’s drumming was a sacred rite, a symphony that connected the worlds of the living and the departed.

Among the many faeries, there lived a peculiar sprite named NoName. An oddball, he was renowned for his love of drumming in time and out and his penchant for baring his skin to the chill, save for a long, plush fur coat that swathed him from neck to ankle. The gun room was his chosen haunt, where he’d pound on his drums until the wee hours of the dawn, the rhythmic beats reverberating throughout the castle’s stone corridors and into the starlit night.

Greenheart was a wizard of dance, their movements as mesmerising as flames dancing in the wind, as serene as sunlight reflecting off a quiet river. Each twirl, each leap was a spell cast, entrancing all who watched. They held the beauty of ancient lines tattooed to their body and face art in its greatest manifestation, a vision to behold.

Zebedee, the stoic guardian of the fire, was ever present by the hearth. Legend whispered that if Zebedee were to abandon his post, Featherstone Castle would crumble. Such was the gravity of his duty, yet he carried it with unwavering resolve. In his hands, he held the flame that lit up the castle, its warm glow welcoming all who sought refuge within its walls.

As the night deepened and the revelry reached a peak, NoName joined Mermaid’s divine rhythms with their own unique beats. Greenheart danced to the music, casting spells that illuminated the naked bodies of faeries in an ethereal light. Zebedee watched over the fire, its crackling flames a comforting lullaby to those who had danced until their feet could carry them no longer.

Soul, the faerie healer, was blessed with a voice that could cure any ailment. Her songs were medicine, soothing the minds and bodies of her fellow faeries and restoring harmony within the castle walls.

Eden, the embodiment of love, filled the gun room with an aura of affection. Under Eden’s influence, faeries would find themselves in intimate embrace, their naked bodies radiating warmth and love. All were called to join the passion of the naked faerie in front of the fire with love for all.

Then there was Acorn, a young faerie bursting with energy. He had the strength of a thousand faeries and the agility of twenty goblins. With a single leap, he could clear the castle’s highest point, his youthful exuberance a source of joy to all. Their art was known in many lands as the greatest of all art.

The faeries of Featherstone Castle were a diverse and talented group, each bringing their own unique gifts to the community. Together, they created a harmonious atmosphere that was unlike any other place in the realm.

As the Samhain festival approached, preparations were made throughout the castle. The kitchens bustled with activity as cakes and pies were made for a feast of delights.

Mackerel Sky, the keeper of plant wisdom, held knowledge of all living things within this realm and beyond. Their understanding of nature was unparalleled, their wisdom sought by all faeries. From the gardens of Featherstone Castle to the far reaches of the enchanted forests, Mackerel Sky’s green thumb could be seen in every living thing.

Despite their differences and quirks, each faerie had a special place in Featherstone Castle. As they celebrated Samhain together, they were reminded of the importance of community and unity. Together, they created magic unlike that seen before.

And finally, there was Magpie, the only faerie granted the gift of flight. She was a collector of jewels, each piece a treasure fit for a king. Wise and mysterious, she moved silently, her flight as graceful as a dance in the moonlight. Her presence was a reminder that even in the darkest of times, there is still beauty and magic to be found.

As the Samhain celebration commenced, Featherstone Castle came alive with laughter and song, love and dance. Each faerie played their part, their unique talents contributing to the magic of the night. From NoName’s drumming to Mermaid’s ancestral call, from Greenheart’s enchanting dances to Zebedee’s eternal vigil, from Soul’s healing songs to Eden’s aura of love, from Acron’s leaps of joy to Mackerel Sky’s wisdom, and from Magpie’s dazzling flight, the castle was filled with wonder and joy. As the moon reached its pinnacle, Mermaid took over the drums. The tempo shifted, the beats becoming deeper, more resonant. The fire flickered, and the ancestors emerged, their ethereal forms waltzing before the glowing embers. The faeries watched, spellbound, their hearts swelling with reverence and love for the spectral dancers. Bridging the gap between the faeries and their ancestors.

In the kitchen, Chachi was mixing a pot of sacramental brew, carefully adding drops of magic to create the perfect hallucinogenic brew. The faeries eagerly awaited their turn to sip from the cauldron and experience a different kind of magic that would open their minds and souls to new realms of existence.

Astro from the river faeries, maker of songs and keeper of sequins, arrived with gifts of shimmering fabrics and sparkling jewels. They adorned each fairer in dazzling garments, transforming into ethereal beings that shone brightly under the moonlight.

As the night went on, the faeries danced and sang, their bodies moving in perfect harmony with the rhythms of nature. The castle was alive with magic as they celebrated the cycle of life and death.

As the night progressed, the faeries danced until their feet were sore and their heart’s content. They drank from the cauldron, indulging in Chachi’s concoction and exploring new levels of consciousness and being.

As the night wore on, the faeries danced wildly around the fire, lost in a trance induced by Chachi’s concoction of spells and sacrament.

Their story became a cherished folklore, a tale recounted at every Samhain gathering, a tribute to that magical night in the faerie castle, a testament to the magic of unity, love, and celebration in the faerie realm.

Blossom, the collector of coins and maker of music, buzzed around, keeping the spirits high with their lively tunes. And in the midst of it all, Zebedee stood, his eternal vigil never wavering, his flame ever burning, reminding the faeries that no matter how wild and joyous the celebration may be, there must always be someone to keep watch over the fire.

As the night drew to a close and the last notes of music faded away, the faeries gathered together in a circle. Holding hands, they thanked their ancestors for their eternal guidance and protection. As they looked up at the moon shining bright above them, they knew that no matter what challenges may come their way, they always had each other and the magic of Samhain to guide them through, year after year.

For in Featherstone Castle, the faeries had created a place where magic never died, and love and unity were always celebrated. And as they drifted off to sleep, with smiles on their faces and hearts full of joy, they looked forward to another year of enchantment and wonder in their beloved home. No matter how far apart they may journey throughout the realm, they will always return to Featherstone Castle, their true home and sanctuary. And as long as they had each other, they knew that the magic would never end. So, let us raise our glasses to the faeries of Featherstone Castle, for they are a reminder that no matter how small or different we may seem, there is always a place where we belong and are loved beyond measure.

Ancestors, History, Philosophy, Subject Subject

subject:SUBJECT

“When we begin to love and respect Great Mother Nature’s gift to us of gayness, we’ll discover that the bondage of our childhood and adolescence in the trials and tribulations of neitherness was actually an apprenticeship for teaching her children new cutting edges of consciousness and social change. In stunning paradox, our neitherness is our talisman, our fairie wand, our gift we bring to the hetero world to….transform their pain into healings; …transform their tears to laughter: …transform their hand-me-downs to visions of loveliness.” Harry Hay.

Harry Hay posited that by empathizing with all people, relating to each other as equal-to-equal, society would change drastically and social injustices would be eradicated. He saw gay people as born with this natural ‘subject:SUBJECT’ consciousness in place.

In 1976, in a ‘position paper’ called “Gay Liberation: Chapter Two,” which he regarded as his most important piece of writing and as a central catalyst of the Radical Faerie movement, Harry Hay “used personal experiences to illustrate his points, and halfway through, recalled his peers in high school manipulating their opposite-sex dates like objects in order to “score.” This he contrasted to his secret fantasy of finding a lover who was “a wondrous being with whom I would always share as I shared with myself, not subject to object, but subject to subject.” As he wrote this, he realized he had made a breakthrough. “I was just beside myself with excitement,” he recalled.

This from ‘The Trouble with Harry Hay’, by Stuart Timmons (1990):

““Chapter Two” presents a new theory about gay people and politics. As background, Hay traced the development of models of modern thought, from the Cartesian-Newtonian model of a limited universe that man could control, to the Twentieth century view, which, though modified, still survives in most social sciences and refuses to allow for the existence of gay people.

“Add or subtract, Go or NO-GO, (if you’re not a man you’re a substitute woman—what else is there?)” was Hay’s characterization of the dominant mode of thinking, which he called binary, or subject-object, thinking. But the style Hay promoted, which he called analog thinking, factors in relativity and other expansive dimensions of comprehending the universe. He proposed that it had an attendant “subject-subject relationship” that was similarly more dimensional. He also posited that this was inherent to all gay people, arising from the egalitarian bond of love and sex between two similars, but it went on to pervade all the relationships of a gay person—even relationships with things not human, such as nature, craftsmanship or ideals.

From Chapter 2: “The way out of our comprehensional stalemate, the quagmire which the Binary inheritances of our brain-training and our cultural superstructure have hurled us would appear to be to find ways to activate the seven-eighths of our minds which up to now have not been made responsive to consciousness. Humanity must expand its experience from persons (subjects) thinking objectively thinking competitively in a nutshell, thinking opportunistically and nearly always in terms of self-advantage-to thinking subject-to-SUBJECT, equal to equal, sharer to sharer, to thinking in terms of loving-sharing. Humanity must expand its experience to thinking of another, that other, not as object-to be used, to be manipulated, to be mastered, to be consumed-but as subject, as another like him/her self, another self to be respected, to be appreciated, to be cherished.”

Timmons: “With Einstein’s famous warning in mind, that “the unleashed power of the atom has changed everything save for our modes of thinking, and we thus drift toward unparalleled catastrophes,” Hay then called for mass change in thinking. He proposed that the qualities of noncompetitiveness and creativity, characteristics often observed in gay people, made gays naturally suited to guide this change in thinking:

Chapter 2: “Natural selection, early on in human evolution, set into the evolving whirl a small percentage of beings that appeared to counterbalance a number of prevalent characteristics of the emerging human conformity. Humanity, thus, would be wise to finally give consideration to these deviants in their ranks … to begin to grant the GAYS the peace and growing space they will need to display and to further develop in communicable words and in models of activity, the “gift”—the singular mutation we GAYS have been carrying so unfalteringly and preserving so passionately, even over the not infrequent centuries of despair and persecution since the Great Mother Nature breathed the first incandescent spark into our primevals.”

Timmons: “To Harry, this “Gay gift” was a difference in consciousness that could introduce new ideas necessary for human survival…

“Harry’s ideas caught the imagination of many who found in the concept of subject-Subject consciousness a deeply felt yet unspoken truth. The argument that there existed a gay reservoir of untapped potential was refreshing to those for whom ghetto liberation had grown hollow. Continuing his tendency to take up the baton of such thinkers as Walt Whitman and Edward Carpenter, Harry posed that homosexuals carried an intermediary consciousness and that, once this was made clear, a new era would begin.”

Edward Carpenter had written, in ‘Intermediate types among primitive folks’ (1913) that the genderfluidity of homosexual, the “…interaction in fact between the masculine and the feminine, this mutual illumination of logic and meditation, may not only raise and increase the power of each of these faculties, but it may give the mind a new quality, and a new power of perception corresponding to the blending of subject and object in consciousness. It may possibly lead to the development of that third order of perception which has been called the cosmic consciousness and which may also be termed divination.” 

In the global Radical Faerie Community, which came into being after a ‘Spiritual Conference’ in an Arizona desert, August 31-September 1, 1979, Hay’s philosophy of subject:SUBJECT consciousness is explored and expanded. At gatherings and in permanent sanctuaries, Radical Faeries meet to commune with nature and each other, build community through heart circle, get creative and “shake off the filthy green frog-skin of hetero-imitation,” as Hay put it, and become more conscious… From the start, Harry recalled, the Faeries experienced a “collective gear-shift of consciousness which galvanized us as a group. That consensus of shared consciousness subject-to-Subject was the doorway we went through, and once through it, you knew you had changed irrevocably.”

Will Roscoe, another of the original Rad Fae, wrote in his book ‘Radically Gay’ that Harry was “long intrigued with he considers to be the untapped potentials of Gay sexual responsiveness. Why is sex so important for Gay men? For Hay, the answer relates to a “vision I’ve held since I was a boy: that the overwhelming urge to sexuality I’ve felt since perhaps the age of eight or nine (and which I had always recognized was far more powerful in me than in Hetero boys my age) had been always urging me that we are supposed to discover something about our sexuality collectively-some-thing it is supposed to accomplish when we invoke it as one voice collectively”. One thing sexuality does for us, Hay believes, is heal. Beginning in 1991, he has held yearly “sex magic” workshops to explore these potentials with other Gay men committed subject-SUBJECT relating.” The Sex Magic workshops still take place, two decades after Hay’s passing.

Following the first ever Radical Faerie meeting in 1979 Harry Hay wrote an article called ‘This New Planet of Faerie Vision…subject-SUBJECT consciousness’ in which he said:

“We must not suppose that we share subject-SUBJECT vision only in the spheres of Love and personal relations. Actually, almost at once, we also begin to become aware that we have been accumulating bits and pieces of subject-SUBJECT perceptions and insights all our lives – talking to trees and birds and rocks and Teddy Bears and remembering what all we had shared by putting it down in poetry, storing it all up for that wonderful day when we finally would flash on to what it all meant. The personal collecting and storing up of these secret treasures, these beautiful beckoning not-as-yet comprehensible secret sacra, is part of the hidden misery-cum-exaltation of growing up Gay. For the world we inherit, the total Hetero-Male-oriented-and-dominated world of Tradition and of daily environment, the summum bonum of our history, our philosophy, our psychology, our culture, and very languages of communication – all are totally subject – OBJECT in concept, in definition, in evolution, in self-serving orientation. Men and Women are – sexually, emotionally, and spiritually – objects to one another.

“Under the “fair-play-without-which-there-ain’t-no-game” rules of Hetero-Male aggressive territoriality, even the Hetero-Males- precisely because they conceive of themselves as in lifelong com- petition each with the others-engage themselves endlessly in tug-of-war games of Domination and Submission…

“To all of this we fairies should be, essentially, alien. Because those others with whom we seek to link, to engage, to slip into, to merge with are others like me, are SUBJECTS… like ME! I say “we fairies should be alien” to as many aspects of our Hetero-Male- dominated surroundings as we can be sensitive to, because we also know, all too glumly, just how easily and how often we fall prey to self-invited oppressions. How often do we allow ourselves, through fuzzy thinking, to accept or to identify with Hetero- originating definitions or misinterpretations of ourselves? The Hetero-male, incapable of conceiving that there could possibly be a window on the world other than his own, is equally incapable of perceiving that we Gay People might not fit in either of his Man/ Woman categories, that we might turn out to belong to quite other classifications. He might not be able to handle perceiving that the notion of all persons being only varying combinations of male and female is simply a Hetero-male-derived notion suitable only to Heteros and holding nothing of validity insofar as Gay people are concerned...

“Let us enter this brave new world of subject SUBJECT consciousness, this new planet of Fairy-vision…

“Of course, we haven’t as yet spoken because we haven’t as yet learned how to communicate subject-SUBJECT realities. Subject-SUBJECT is a multidimensional consciousness which may never be readily conveyable in the Hetero-male-evolved two-dimensional, or Binary, language to which we are presently confined. And we need more than mere words and phrases. We need what Scientists invent out of whole cloth when they attempt to describe and communicate new concepts. We need working models, a whole new mathematics, perhaps a new poetry-allegories-metaphors -a music-a new way of dancing. We must re-examine every system of thought heretofore developed, every Hetero-male-evolved subject-OBJECT philosophy, science, religion, mythology, political system, language-divesting them every one of their binary subject-OBJECT base and re-inserting a subject-SUBJECT relation. Confronted with the loving-sharing Consensus of subject-SUBJECT relationships all Authoritarianism must vanish. The Fairy Family Circle, co-joined in the shared vision of non- possessive love-which is the granting to any other and all others that total space wherein each may grow and soar to his own freely selected, full potential-reaching out to one another subject-to- SUBJECT, becomes for the first time in history the true working model of a Sharing Consensus!

“To even begin to prepare ourselves for a fuller participation in our Gay subject-SUBJECT inheritance, we must, both daily and hourly, practice throwing off all those Hetero-imitating habits, compulsions, and ways of misperceiving which we constantly breathe in from our environmental surround. For this practice we need the constant company of our Fairy Families. We need the spiritual and emotional support of that non-verbal empathy which Sociologists assure us comprises almost seven-eighths of communication in any culture, that empathy we now refer to as Body Language. We need the marvelous input of each other’s minute-by- minute new discoveries, as each of us begins to explore this vast new universe, this subject-SUBJECT frontier of human consciousness. As ours are the first deliberate feet upon this pristine shore, there are no guide-posts as yet erected, nor maps to be found in bottles, nor even the prospectuses of ancient visionary seers…

“In the meantime, Fairies everywhere must begin to stand tall and beautiful in the sun. Fairies must begin to throw off the filthy green frog-skin of Hetero-imitation and discover the lovely Gay- Conscious not-MAN (anandros, as the discerning early Greeks called us) shining underneath. Fairies must begin creating their new world through fashioning for themselves supportive Families of Conscious Choice within which they can explore, in the loving security of shared consensus, the endless depths and diversities of the newly revealed subject-SUBJECT inheritances of the Gay Vision!”

post by Shokti.

Let us gather therefore- in secure and consecrated places. To re-invoke from ancient ashes our Fairy Circle… To dance…

To meditate-not in the singular isolation of Hetero subject- OBJECT praxis, but rather in Fairy Circles reaching out to one another in subject-SUBJECT evocation.

To find new ways to cherish one another…

To invent new rhyme and reason and ritual replacing those obliterated in the long nightmare of our Oppression and so, in fact, re-invent ourselves.

To break through to ever more spiritually encompassing and Temotionally resurrective Gay Families and Fairy Family Collectives, who by the very mutuality of their subject- SUBJECT sharing are strengthened to reach out contributively to the Hetero community around them.

And so finally- To penetrate ever more comprehensively the essential nature of covenants needed to lay the groundwork of a new worldwide subject-SUBJECT Consciousness SHARABLE BY ALL!

Harry Hay 1980

History, Inclusivity, Philosophy, Subject Subject

A new stage in the meaning of Gay Liberation.

“Fairies everywhere must begin to stand tall and beautiful in the sun. Fairies must begin to throw off the filthy green frog-skin of Hetero-imitation and discover the lovely Gay-Conscious notMAN shining underneath. Fairies must begin creating their new world…” Harry Hay

The organisers of the first Radical Faerie Gathering: Harry Hay – Mitch Walker – Don Kilhefner – put out a call in 1979 for a ‘spiritual conference‘ to explore ‘new dimensions of gayness’, and expected around 50-75 people to turn up – but over 200 men attended, at a remote desert sanctuary in Arizona. The next year even more came.

Harry Hay called to the early Rad Fae in the following decade to embrace their commonality with ‘third-gender’ people in traditional cultures around the world: he regarded gay men as a modern manifestation, along with trans people and lesbians, of third-nature people who embody both male and female traits, found in all cultures throughout time. Describing the spiritual behaviours of the third-gender people in the Native American tribes, the Hausa of West Africa and the Hawaiian mahu, Hay wrote in 1994: “We Third-gender men of Indo-European stock have similar talents to share.”

“I am proposing that we take a hand-up example from our potential allies in the Third and Fourth Worlds, whose cultures may well be overtaking, and even out-numbering, our Hetero Western so-called Free World sensibilities in the not-too-far distant first decades of the 21st century. I propose that we Gay Men of all colours prepare to present ourselves as the gentle non-competitive Third Gender men of the Western World with whole wardrobes and garages crammed with cultural and spiritual contributions to share.

“… time for us Gays to reclaim our Third Gender responsibilities…

“It is time for us Third Gender folk… to rejoice in the gifts we bring!”

Harry’s vision was about rooting this spiritual power in political reality. History’s shamans are today’s caregivers, healers and political leaders: “To facilitate governing by the process of mutually respectful sharing consensus, Radical Faeries and if they were of a mind, all Gay Brothers and Sisters, exercising their innate inclinations to process in subject-SUBJECT consciousness might make a major contribution to Society by helping to create the most politically healthy of all possible communities.” From Radically Gay, edited by Will Roscoe (1996)

The common root of the persecution and suppression of same sex love and gender-fluidity is the high regard given to, and sacred roles taken by people who were born that way in pagan religions across the planet, during the whole of human history, and into modern times. In the pagan worldview, and lived experience, ‘god’ was not a threatening, separate, figure in the sky, but a living, loving presence in nature, within the body and very strongly contacted through erotic, sexual expression. In order to impose the idea of an invisible Father God in the sky over that of God as feminine, manifest and sexual, the women, feminine men and ‘non-binary’ inbetweeners who were so often her worshippers and priests, had judgement, blame and shame poured onto them, sermons preached against and laws decreed against them.

The reason for legal decrees may not have been entirely theologically motivated. Accusing an enemy of illicit sexuality became a very useful weapon in the hands of autocratic rulers from Justinian to Henry VIII to Hitler. Plato had seen this coming, a millennium earlier, astutely observing that: “Male-male love is regarded as shameful by barbarians and by those who live under despotic governments just as philosophy is regarded as shameful by them, because it is apparently not in the interest of such rulers to have great ideas engendered in their subjects, or powerful friendships or passionate love-all of which male-male love is particularly apt to produce.”

In 533 CE the first law that decreed death by burning for anal sex between men was enacted by Emperor Justinian in the Eastern Roman Empire in Byzantium (just after the Western Empire had collapsed). Exactly 1000 years later Henry VIII brought in the death penalty in England with the 1533 Buggery Act. It took a millennium for this evil to spread across and cover the continent of Europe. In the next centuries England and other European nations went on to spread this prejudice to the rest of the world. Wherever Europeans went they found third-gendered people, generally accepted and playing valued roles in their societies, and often honoured for their sacred man-woman nature and their priestly skills.

Victorian explorer Richard Burton reported that homosexual and cross-dressing practices had “been adopted by the priestly castes from Mesopotamia to Peru.”

In the previous century Jesuit missionary Joseph Francois Lafitau (1711-17) wrote in Customs of the American Savages, Compared with the Customs of Ancient Times, in a chapter called “Men Who Dress as Women”:

“They believe they are honored by debasing themselves to all of women’s occupations; they never marry, they participate in all religious ceremonies, and this profession of an extraordinary life causes them to be regarded as people of a higher order, and above the common man. Would these not be the same peoples as the Asiatic adorers of Cybele, or the Orientals of whom Julius Fermicus speaks, who consecrated priests dressed as women to the Goddess of Phrygia or to Venus Urania, who had an effeminate appearance, painted their faces, and hid their true sex under garments borrowed from the sex whom they wished to counterfeit?”

Lafitau also recorded the presence of gay couples, calling them, “special friendships,” among the Natives of America:

“the Athenrosera, or special friendships among young men, which are instituted in almost the same manner from one end of America to the other, are one of the most interesting sides of their customs, since they entail a most curious chapter of Antiquity, and serve to reveal to us what was practiced in that regard, particularly in the Republic of the Cretans and in that of the Spartans.”

Don Pedro Fages, a commander of the 1769-70 Spanish exploration of what is now California, wrote: “I have submitted substantial evidence that those Indian men who, both here and farther inland, are observed in the dress, clothing and character of women – there being two or three such in each village – pass as sodomites by profession (it being confirmed that all these Indians are much addicted to this abominable vice) and permit the heathen to practice the execrable, unnatural abuse of their bodies. They are called joyas (jewels), and are held in great esteem.”

But the word that stuck for the sacred shamans of the Native Americans was of Persian origin and used across Europe for a gay bottom – berdache. The word has implications of a sex slave, a catamite/kept-boy, but when used without judgement might also mean a special lover boy. This remained the general term until the late 1980s, since when ‘Two-Spirit’ has become the self-chosen term by a reviving community of shaman spirits, designed to bring reference to the many names once used in the tribes, which have in common the notion of male and female present in one body, bringing a connection to the invisible, spirit world.

This reclamation of Two-Spirit nature is the model that queer people across the whole world need as we seek and discover our own roots in pre-monothestic cultures everywhere, including old Europe.

Yet this process has in fact already begun – over 40 years ago in the Arizona desert. Since then Faeries have spread their wings and found each other around the world, established permanent sanctuaries on three continents, and held gatherings on four. There are city houses, art shows, drum circles, cabaret nights, faerie banks, potlucks and parties too, and in both Israel and the UK the Faeries have pooled their talents to create festival events to bring together more people from the whole LGBTQ+ community to expand the conversation and exploration of our essential, spiritual, nature and its intrinsic, somehow magical, interweaving with our sexuality.

Mitch Walker in 1997 described Radical Faeries as “the first indigenous spiritual tradition created and sustained by the gay male community in modern times. By “indigenous” I mean gay-centered and gay-engendered, in contrast to the various gay synagogues, churches, covens etc. In the latter groups, gayness is incidental or additional to the tradition espoused, while in the former it is central and causal. Radical Faeries celebrate and explore the Gay Spirit, which is itself the source of spiritual existence, wisdom and initiation. Because of its indigenous, gay-centered nature, the Radical Faerie movement pioneers a new seriousness about gayness, its depth and potential, thereby heralding a new stage in the meaning of Gay Liberation.”

“Harry, myself and the other founders … only came to use the word “faerie” as a title for a “movement” late in our thought process (this was a collective effort) and then as a reference to the “other” world of the Little People in Celtic lore,. In our view, faeries are the supernatural denizens of a homosexual world both feared and revered by the ordinary folk.”

A more literal, historiographical view within the Faeries, developed through the explorations of Arthur Evans in a magically focussed, San Franciscan, Fairy Circle (and encapsulated in his phenomenonal 1978 book ‘Witchcraft and the Gay Counter-Culture’), also associated the name with the survival, largely in secret, of ancient pagan worship of the Great Mother Goddess and the Horned God Pan in medieval Christian Europe.

In his book Visionary Love, published 1980, Mitch Walker shared the inspired understanding that these ‘gay men’ were getting of their true, deeper nature:

“Faerie is a see-ing through polarity. In straight consciousness Bi-Polar Thought is king: male and female are opposites, win-or-lose is the game, reality and dream are separate, immutable and contradictory. But there are Fairies, who look on in gentle mocking laughter at such childishness, for they know that everyone is now ‘female’, now ‘male’, that no one ever wins when anybody loses, that reality and dream flip into each other at the flick of a glittering wand…”

“Many Fairies are agents of planet Earth. Their faerie-being gives them telepathic union with nature’s heart, such that they flow with her completely, loving her as they do themselves. In return she gives them her wisdom, her being-ness of and deeply loving respect for the joyful fulfilment of each living creature. Thereby these Fairies become living repositories of all nature, they become planet Earth itself.

“In this way Fairies can become other planets as well, other times as well…”

These words of Harry Hay, quoted in Walker’s book, bring this spiritual vision into practical, active love:

“Fairies must begin creating their new world through fashioning for themselves supportive Families of Conscious Choice, co-joined in the vision of LOVE (which is the granting to any and all others that total space wherein each may grow and soar to his own freely-selected full potential). Let us gather to find new ways to cherish one another, to reach towards spiritually-sustaining and emotionally-supportive Gay Family Collectives, within which we can explore, in the loving security of shared consensus, the bottomless depths and diversities of the newly-revealed subject-SUBJECT inheritances of the Gay Vision.”

This is what Faeries have been doing quietly on the sidelines of gay life for decades, generally ignored by gay media or dismissed as laughable hippies. For a time Rad Fae became associated in some minds with cis gay men – which for those of us living through the portal of infinite magical faerie fluidity was really weird – but as a result the doors to the community are now much more visibly open to people of any gender label.

Communities go through stages and cycles, and as a community that sets out to start from heart-centred connection and communication, the Faeries have to walk an edge between the practical needs of an ever-expanding, ever-renewing tribe of people, (many of whom completely virgin to heart shares and magical rites)… and the aim of creating from heart and spirit connection, where we help each other release toxic habits learned in the outside world and release the loving nature of our core, holy, inner child out of its patriarchal, rational cage.

Faeries come together to explore and embody the philosophy which Harry Hay called subject:SUBJECT consciousness – and which is the doorway to the place in the mind that knows the world around it as a manifestation of the same conscious, loving essence that we perceive ourselves to be. Using tools such as the Heart Circle, Faeries address and heal personal and collective wounds, build empathy and compassion – as bonds deepen we stop seeing the differences between us and move through the portal of cosmic consciousness where we get to become know, feel and see the same nature, the divine nature dancing in, through and with and as all of us.

A faerie gathering can become a flow of nature if the heart is able to lead the way. A group comes together for a certain number of days to create a container in which it is safe to be open up, be vulnerable, be expressive, erotic, playful, and even occasionally OTT – you will still be loved, you will not be shamed. My experience over two decades has shown that a big heart share of, ideally, all attendees at the start of a gathering, half way through and at the close, empowers all to commit to, feel part of the space and part of holding the space for each other. More intimate heart circles on other days makes room for those who seek them and time for those who wish to pursue other activities.

I think practicality circles eg morning meetings to ‘organise’ the day ahead should be a rarity as they all too easily create a complicated web of mental energy in the group as issues get raised from the mind instead of shared through the heart. Practical circle is good at the start of the gathering, useful when there’s a big weekend ahead to rally the faeries present to be alert and prepared for what’s coming up, perhaps a surge of weekend visitors, hungry for faerie love and seeking pleasures! Good too when there’s a need to prepare the gathering closure, or if an issue has arisen via heart circle that the gathering would benefit from discussing, but otherwise, head-centred conversations can soon disperse all the good energy people may have garnered and experienced during the magic of the just finished faerie night! Toxic behaviours such as name calling and public blaming likely soon result. In a spiritually conscious community mornings are great times for meditations and heart circles. If the head still has issues after making prayer together, hearing the words and feeling the feelings coming from the rest of your tribe, that’s the time to share them. Maybe to a friend over lunch.

Sometimes people come away from Faerie space reeling from the truly transformational magic they have just experienced. The debate then arises, should we more explicit in our calls about the intensities and shifts in one’s reality that are likely to be experienced at a gathering? Would anyone believe us if we did put it that way? Should Faerie be about going into the mysterious underworld with the magical spirits of nature, to discover things as yet unknown, meeting beings so strange and new…

Perhaps every Call to a Faerie gathering should contain these words from the 1970s, written by Mitch Walker as a ‘content warning’ to the unwary wanderer into the underworld:

“To be taken by loving Fairies is truly Self-transporting, truly not describable, true Self return, dis-adoptioning, un-orphanising, and real-istically dis-covering, non/sensically re-membering aerotically re-entering faerie family homes. Peace, equanimity, wholeness. Homosexual – gay – faggot – fairy – gone.”

And perhaps this from Visionary Love could be the call for just about every gathering everywhere!

Build loving rings of Spirit, astral fairy *(sister)*brothers. Reclaim our heritage! Reunite our Selves.

Circles of light!

Centers of fire!

Spiralling wind!

Rainbow egg!

Let us create, conspire, organise and plot, spread, evolve, manifest our fates. Let us sing our songs, dance the Dance. Let us be/come Fairies!

Heretofore hidden Rainbow Lovers reach out to their seedling *(sister)*brothers and caress them into maturity, into their ageless soulful Rings. Self uncovers itSelf.

Gay spirit is profoundest love and knowing. A magnificent liberation is possible now for those who remember their true nature as reality-channeling as faerie Selves.

Think of Fairy as a symbol, representing or triggering experience of joyful freedom from the myth of One Highest, liberation of be-ings and conscious forms from the bondage of oneself, opening up to the kosmopolitan nature of Self-universe, to the multivarious unitary truth of the matter.

Mitch Walker, Visionary Love. 1980

And then nobody can say we didn’t warn them!

*(sister) added by shokti.

read more:

Radical Faerie Origins

Visionary Love – rainbow messenger

Miscellaneous

Radical Faerie Origins

in the words of those who were there!

From White Crane Journal #34, 1997 editor’s note:

‘Fairy was championed among hippie gay men, a self-referential term like the more inclusive “flower child.” It contained a reference back to childhood fascinations with insight into hidden, magical realities which the regular people, the adults — the straight people — knew nothing of. After all, people couldn’t see fairies unless the fairies wanted to be seen. For many in the “first generation of gay men” — those who came out as they were entering young adulthood at the time of the rise of gay liberation in 1969 — the same generation that years later was struck hardest by AIDS, fairy was a reference to Peter Pan, the creation of the 19th Century homosexual English writer J. M. Barrie, revivified by Walt Disney in the 1950s as that obviously “cute young gay guy” with the pixie friend who saved middle-class children from normalcy with the “good news” that if you just believe (i.e., if you’re not fooled by the socially accepted conventions about how things should be) you can fly.

“Fairy” was a term of derision turned positive in the style of “Jew” for Hebrews and of “faggot” for homosexuals. Though, in fact, “”fairy” was never, like faggot, an angry term of derision with overtones of violence and hate; rather it conveyed — and conveys — a delightful suggestion that, just as we are, gay men are light-hearted, whimsical and non-serious, i.e. “flighty.” In the hard, deadly serious, macho competitive dog-eat-dog world of modern, urban heterosexual males, the news that it’s okay to be non-serious is the proverbial breath of fresh air. It’s why everybody loves an effeminate homosexual as comedian (Are You Being Served’s Mr. Humphries, for example). It is interesting to observe that the effeminate comedy figure is often the truth-teller, the jester who can say anything to the King, the one who can “tell it like it is.”

‘Toby Marotta argued in The Politics of Homosexuality that gay liberation was the flower of the counterculture, the perfect demonstration of the notion of revolution through consciousness-change. Clearly when homosexuals changed how they thought about themselves, spurred on and supported by the work of the early activists (Harry Hay, Donald Webster Cory, Frank Kameny, Dick Leitsch, Craig Rodwell, Randy Wicker, Arthur Evans, Arthur Bell, Jim Owles, Marty Robinson, Bruce Voeller, Mitch Walker — to mention only a few), instead of miserably suffering their homosexuality, hiding and trying to change, they came out to playÉ and they discovered there were more of them than they’d ever imagined. They weren’t alone. And the others they discovered were wonderful people: attractive, appealing, sensitive, considerate, plucky — sometimes, maybe, a little “fucked up in the head,” as it were — but overall great people to have as comrades-in-arms (the flesh-and-blood kind). And that discovery changed gay community and gay identity forever.‘

from Contradictory Views on Radical Faerie Thought, by Mitch Walker, 1997:

‘In early 1979, Harry Hay, his longtime companion John Burnside, Don Kilhefner and I issued a public Call for a Spiritual Conference of Radical Faeries that unexpectedly drew hundreds of gay seekers to a remote desert retreat over the Labor Day weekend. We had modestly expected 50-75 guys to respond for this meeting on Gay Spirit, but the way-overflow crowd was so enthusiastic and the resulting weekend so fabulous that we immediately resolved from then on to foster Radical Faerie gatherings and circles wherever possible. At our second national gathering in the Rockies the next summer, even more queer men responded, and the resulting week-long effort had an even more smashing impact building on the first. And thus a grassroots social movement was born, the Radical Faerie Movement. Since then, Faerie circles and gatherings have spontaneously sprouted all over, nationally and overseas, and have become an ongoing feature of gay community life for over fifteen years.

‘Not only is the Faerie movement a significant part of contemporary gay life, but it is a uniquely influential one. It is the first indigenous spiritual tradition created and sustained by the gay male community in modern times. By “indigenous” I mean gay-centered and gay-engendered, in contrast to the various gay synagogues, churches, covens etc. In the latter groups, gayness is incidental or additional to the tradition espoused, while in the former it is central and causal. Radical Faeries celebrate and explore the Gay Spirit, which is itself the source of spiritual existence, wisdom and initiation. Because of its indigenous, gay-centered nature, the Radical Faerie movement pioneers a new seriousness about gayness, its depth and potential, thereby heralding a new stage in the meaning of Gay Liberation.

‘Over the years two strands of thought have developed about what the Faerie Movement was and should be — and some significant animosity between them. These strands can be identified by two charismatic characters in recent gay cultural history: Arthur Evans and Harry Hay.

‘Arthur Evans was a homosexual graduate student in philosophy at Columbia University who was politicized by the student uprisings that rocked Columbia during the spring of 1968. After the Stonewall Riots the next year he became involved with Manhattan’s fledgling Gay Liberation Front, and he helped establish the Gay Activist Alliance to supercede GLF. Then in the early 70s, Evans moved to San Francisco and, still the scholar, in 1973 began publishing articles on his own researched, philosophized and radicalized vision of gay history. In 1975 he and some friends formed a small pagan-inspired ritual group called “the Faery Circle” to act out the ecstatic pansexual revels he believed he had uncovered in the hidden past of Western Europe. In 1976 Evans gave a series of public lectures on his research, and in 1978 published his influential book Witchcraft and the Gay Counterculture.

Arthur Evans

‘According to Evans, a pagan-influenced counterculture had long survived in Europe after the triumph of Christianity, featuring ecstatic sexual worship of nature, the Great Mother and a horned consort god typified by figures like Dionysos, Pan and Cernunnos, and a salient feature of this pagan counterculture was that its leaders were often women and gay men. It was this non-conforming counterculture that the Christian Church persecuted as “witches.” Famous from this argument is the notion that the epithet “faggot” derives from the use of homosexuals as tinder for the bonfires that burned witches and heretics.

‘Evans argued that by following this pagan-descended, goddess-centered, pansexual baccanalian spiritual tradition, gay people today could integrate a sense of gay pride, love of nature, and spiritual power into an ongoing experiential synthesis. This historical tradition, he said, was the basis of what has come to be called the Radical Faerie Movement.

Harry Hay

‘The other strain of thought can be identified with Harry Hay, co-founder of the Mattachine Society in 1951, and perhaps the pivotal figure in the creation of the modern gay movement. Hay was an idealist, non-conformist, and Marxist in the 1930s; he taught music history at the Southern California Labor School, and even as early as 1948 was trying to organize his homosexual friends into a political movement for social change. Important to Hay’s development is that his first homosexual experience had been with someone who had known a member of the short-lived Chicago-based Society for Human Rights in the 1920s that had been modeled on the earlier homosexual rights efforts in Germany by such men as Magnus Hirschfeld. Through that homosexual bonding, Hay was connected to a history, and a succession, of homosexual identification. Indeed, already by 1950 Harry Hay, building on earlier gay-centered thinkers, like Edward Carpenter and Karl Ulrichs, was defining gays as a separate people with our own characteristics and dimensions. And by 1970 he was articulating a magical “gay window” on reality entirely “other than” and alien to nongay thinking. In the early 70s he established a “circle of loving companions” to purposely live and explore these insights in gay consciousness. Hay’s fundamental concept is that what we today call a Gay People can be found in all times and places, such as the “third gender” people of tribal societies, or in European tradition, such as the original Mattachine brotherhood of free-thinking, liberated troubadours during the Middle Ages. These Mattachines were not simply homosexuals among groups of pagans. These were consciously homosexual people, and if they were attracted to paganism it is because, as homosexuals, they were opposed to the oppressiveness of mainstream culture, and were not “sexually liberated” because they were worshippers of Pan, but because they were queer (see Harry Hay, Radically Gay).

‘Harry Hay and Arthur Evans make for a fascinating contrast. Here were two gay men, each basically unknown to the other, promulgating similarly magical visions of gayness with parallel theories of sacred gay roles in past societies. Yet their visions went in diametrical directions. Arthur’s led to pansexual ecstatic revels infused by a man-and-woman-loving horned god and his mother, whereas Harry’s vision led to a reunion with one’s lost original Lover in concert with others through “subject-Subject consciousness” to thereby attain a homosexual cosmic wholeness that unlocks spiritual and creative treasures.‘

Mitch Walker

‘Harry, myself and the other founders — holding to the viewpoint of a Gay People — only came to use the word “faerie” as a title for a “movement” late in our thought process (this was a collective effort) and then as a reference to the “other” world of the Little People in Celtic lore, not to the outlaw worshippers — of all sexes and orientations — of the “old religion” of medieval Europe. In our view, faeries are the supernatural denizens of a homosexual world both feared and revered by the ordinary folk. The original faeries were so-called not because they worshipped the Three Fates, as Evans says about the fey leaders of pagan traditions, but because to encounter them was always highly fateful. In my opinion, Arthur Evans’s pansexual Dionysian vision is not actually gay-centered. The Faerie movement is “Radical” not because it is anti-Establishment but because it makes a revolutionary shift to homodeity itself as source of spiritual truth, rather than to alien sources — whether the breeder God of Christians or the bisexual Bacchus of Arthur Evans. Evans is, not surprisingly, a constructionist on gay orientation, claiming that the “dichotomy of homosexual vs. heterosexual is itself a modern cultural construct and that it fails to apply to the pan-sexualism of many ancient societies.” In contrast, Harry Hay and I are essentialists who feel there is a unique Gay Spirit separate and different from other sexual truths, occurring in all times and places. When we called the Faerie gathering in 1979, we were aiming to reclaim and explore the magical homosexual universe known by queer wisepeople in all cultural traditions. The tradition of gay radical essentialism expressed in the 1979 Call marks a historic break with the earlier-70s efforts at repossession of stigmatized gay labels: the Sissies, Faggots, Faeries, etc. of that era. These earlier efforts sought to theoretically desegregate then-current movements such as the counterculture, feminism, and socialism to include homosexuality, in effect subsuming gayness toward other agendas. Such efforts reflect a political position that minimizes group differences. In contrast, the Radical Faerie movement successfully arose on the ashes of these earlier efforts precisely because of its source in a different, gay nationalist tradition.‘

Personal Stories, Workshops

My Name Is Joseph And I Am A Pagan Priest.

(Joe recently connected with the London Rad Faeries at a drum circle and offers us this introduction to his work…)

My name is Jospeh and I am a Pagan priest. I am also a Queer person.

What is a Pagan Priest you might ask? Well, in essence, it’s a choice to dedicate a life, at least in part, to be of service to my community by bringing an opportunity to connect with self, the natural world and the Divine to those who are so inclined. “Priest” is just another word. Many people who do what I do, do not choose that particular label. I did spend a couple of years training as a Priest within a Pagan community, but this is not the only route to this path. More about that later.

I started on my journey with spirituality at about 15, I am now 35. At the time, being a Baby-Witch gave me a sense of empowerment, purpose and strength. As a queer teen I had the usual experience of many queerlings, a sense of being different, having to find myself in a world that tells me to conform, navigating fear and bullying and also, the joy of discovery. Identifying as a Witch meant I had to come out of two closets, the queer closet and the broom closet. Truly, I believe that rather than complicate the matter of finding myself and expressing that to the world, the intersection of my queerness and my paganness supported and strengthened these two complementary parts of who I am. Queerness can correspond to encountering challenges, especially at a young age, but to believe I could overcome anything with just the right combination of crystals, herbs and words certainly gave me courage.

Fast forward twenty years and my Paganism now plays a different role in my life. It is now a tool for connection and healing. I would say I was called to take the leap from solitary Witch to ceremonial leader after encountering the dark night of the soul, otherwise known as a complete collapse in mental health. For a while, crippling anxiety and panic were everyday experiences. Obsessive existential fears controlled my life, and I was lost to depression. The only light at the end of the tunnel was my relationship with my spirituality. In a sense I had to die to be reborn. I had to face my darkest fears in order to overcome them. From that point on I was called to leap deeper into spirituality and discover what I could offer the world. So, this led me to train as a Priest as part of a community of Goddess worshippers in Glastonbury. This was not an easy ride and what began here was a discovery that diversity and inclusion were not a given in Pagan communities. One side of myself, my paganness was fulfilled, but the other, my queerness, was not. What I found was that some spiritual communities are plagued by the same fate that befall many organised religion. A hotbed of transphobia, queerphobia, a lack of basic understanding and essentially a community that could not meet the needs of LGBTQ Pagans, not to mention people of colour or my disabled kin.

I was then pulled towards a new path. A path where queer people were at its centre not the peripheral. Where the focus was on actively developing Pagan practice and ceremony that spoke to diverse people. The path of radical inclusion! We deserve to be able to look into the face of the Divine and see ourselves. To see God as a pregnant trans man. To see Goddess as a disabled woman of colour. To experience connection with a deity who was beyond the binary. And so, my journey has led me to where I am now. Working towards Pagan practice that is fully inclusive and to designing ceremony that celebrates the lives of queer people. And so Indigo Earth Ceremonies was born. I walk my own path, a path of my own creation. The path of Indigo Earth.

Joseph Atiase is Priest of Indigo Earth and can be found at www.indigoearthceremonies.com

He is offering a summer solstice ritual – details via link below:

Summer Solstice Ceremony by Indigo Earth Tickets, Sat 18 Jun 2022 at 18:00 | Eventbrite

Events

The Drum Circle Comes Home!

The Radical Faerie Queer Spirit Drum Circle has been meeting at south London’s Wheatsheaf Community Hall to celebrate full moons since 2012, and returns to the Hall for the Beltane Full Moon on May 14th 2022 after two years during which the venue was used as a coronavirus testing centre.

Often drawing 70+ people prior to the pandemic, the Drum Circle is where magically-minded queers of London meet for an evening of ritual, music, dance and socialising. We get in touch with, express, release the rising emotions at full moon – which at Beltane invites us to playfully and joyfully unite the physical body (Taurus Sun) with the deep passion and erotic power of the emotion and spirit within us (Scorpio Moon).

We will dedicate this Beltane Full Moon Circle to the liberation (physical and spiritual) of LGBTQ+ people the world over: to send the energy of solidarity to queers fighting for their right to exist and to fuel the emancipation of our queer spirit, which opens hearts, minds and gates of consciousness, connects worlds, helps souls pass through the veils, and channels creativity, healing and grace into the world.

Full moon Beltane peak of spring – a time to energise our lives, our projects, our relationships, through connecting the body and spirit. As at Samhain, the veils are thin – nature spirits want to dance with us and assist in weaving back together the many levels of reality. We do this weaving through music and dance, rhythm and movement, connecting, releasing, dropping the mind, getting out of the head and deeply into the body, the heart and emotions, until the spirit is moving our bodies on the dancefloor or our hands on the drum. Every taste of ecstasy is an opportunity for healing.

In order to prepare a space to open up our energy fields we attune to the elements and to the unconditionally loving source of consciousness, reclaiming and renewing for today the ancient link between queer people and the Goddess plus certain male and trans deities.

Invoking ancient queer deities of Europe:

PAN and DIONYSUS, good time deities who revelled in music, wine, sex and ecstatic connections.

ARTEMIS/DIANA, moon goddess with her virgin priestesses and eunuch priests, worshipped in London at site of St Pauls.

CYBELE, the ancient Goddess from Anatolia became the Great Mother of the Roman Empire, served by her queer and outrageous Gallae priests (who self-castrated in honour of ATTIS, the resurrected lover of the Goddess) for thousands of years until the rise of Christianity, ,

APHRODITE URANIA, considered the patron Goddess of same sex love in ancient Greece

GANYMEDE, who became the cup-bearer/lover of Zeus, king of the Gods, then became Aquarius in the zodiac. In Greece love between older and younger men was praised for its spiritual potential, as the centuries passed and life became less inspired by noble philosophy Ganymede evolved into catamite, meaning a boy used for sex, in Roman and medieval times.

Which divine beings would you invite to the party???

Around the world gender fluidity and homosexuality have always been associated with magic, priestcraft, shamanism, divination, ritual – especially with ecstatic ritual that lifts the human mind into states of union and elation. This is the part of our history that the modern Gay Liberation movement has yet to embrace and explore – through this journey of discovery we remember who we are.

At the Faerie Drum Circle the warriors, scouts, shamans and flute players gather. WHEATSHEAF HALL, WHEATSHEAF LANE off SOUTH LAMBETH ROAD, LONDON SW8 2UP. 7 – 11PM 14 MAY 2022