Humankind, Fairies, and Their Evolution

Two humanities on Earth – people and the faeries – not only represent two different ways of manifesting mind, but also embody two different paths of its incarnation. The evolution of these two kinds of beings proceeded in parallel, but in opposite directions: ascending and descending, respectively.

People are a form of “awakening” of mind in a dense medium gradually prepared for this; their mind is a fire that gradually kindles, ever more brightly manifesting in material forms as they are perfected. Starting from the simplest unicellular organisms and up to the emergence of Homo sapiens, materiality “rubbed in” against this fire, learned to channel it until, finally, it became capable of being fully saturated by it.

The faeries, by contrast, are a form of “descent” of already-formed bearers of consciousness, their densification and adaptation to the material world. They begin with the luminous body structures of the alvs, which sink ever deeper into the dense material environment, gradually adapting to it and learning to work with matter not “from outside” but “from within”.

In other words, the faeries are the result of the gradual simplification, or “descent”, of the alvs (and the grigori), and their originally fiery nature transformed toward materiality and immanence, so that in the end it acquired a form deeply immersed in a reality of flows. Step by step, the alvs lost their original luminous, unlimited form and descended into denser, material layers of reality. Their existence gradually became more and more immanent, more and more tightly embedded in natural and energetic cycles, ever more deeply connected with the movement of developing life. As a result, the faeries became beings of the flow, fully “embedded” in the environment and interconnected with it. Their consciousness developed as a fluid presence in reality, of sensing and managing natural flows, harmonious interaction, and delicate, precise intervention. This made their mind capable of subtly sensing balance and harmony, but at the same time – vulnerable to coarse external changes, especially to technological expansion and harsh forms of human activity.

We said that, since the faeries are practically immortal beings, their evolution is individual: it affects the forms of manifestation of one stream of consciousness without changing its inner nature and identity. One individual being follows its path of development, from an alv or a grigori to “dense” and “grounded” forms – elves, pixies, ferrishes, and so on, and then, having learned subtle and harmonious interaction with natural flows, can again move in the direction of “refinement” and once more become a High sidhe. As a result, the entire experience of evolution is stored in the memory of a specific being: it remembers the stages of its development, remembers all the forms of interaction it has tried, and finds the most appropriate, precise, and least harmful.

That is precisely why the faeries can be called a “maternal” humanity: their way of interacting with reality is built on deep, lived consonance, harmony, and faithful following of natural flows. They do not seek to impose their rules on the world; on the contrary, they listen attentively and attune to it, aligning as much as possible with its movement. And their original fiery nature (sheruf) finds its balance and reflection in such consonance. This Heavenly fire gradually became an inner light, animating and warming matter from within. Thus that very maternal quality was formed — a careful fire that warms and supports life.

People, on the contrary, formed as the result of a gradual increase in biological complexity, and their original “material” nature, developing in constant struggle for survival, ultimately acquired significant expansiveness. This movement from dense, inert matter toward expansiveness, toward fiery action directed outward, is the paternal quality balancing the material principle. One can say that, like the faeries, people appeared simultaneously with Earth itself, but at first – only as a possibility, a potential, a seed embedded in material depths, and all biological evolution is the process of this seed “sprouting”, the movement of matter – toward spirit, like the development of an embryo. And if the faeries are a fire descending into matter, then people are a flame ignited within the environment.

In other words, the original nature of people was purely material and animal, but gradually, becoming more complex under conditions of constant struggle, it acquired expansiveness, the capacity for abstract thinking, the creation of new technologies and structures, the ability to go beyond originally given natural flows and conditions. Thus, people became manifestations of a rigid structuring principle and agents of the transformation of matter, capable of effectively overcoming the limitations of the environment and creating their own flows. But this power gave them the ability not only to survive and develop the material world, but also, unfortunately, to strive to seize and consume it, disrupting the natural balance.

Thus, the faeries, originally fiery by nature, having gone through their evolutionary path, now embody the inner, immanent quality of fire, deeply connected with life and its maintenance, whereas people, originally material, embody the outer, transcendent aspect of fire, directed toward external transformation and conquest. And it is precisely this fundamental difference that determined all subsequent interactions between them, from mutual curiosity and cooperation to tragic clashes and the final Exodus of the faeries. These two peoples — two parallel branches of Earth’s mind — were doomed to collide precisely because from the very beginning they moved in opposite directions on the ladder of being, having completely different ideas about the world and ways of interacting with it.

However, in the modern era, when the technological impact of humans has reached a global scale and has jeopardized the very existence of Earth and its biosphere, the experience and wisdom of the faeries become especially important. It is more important than ever for people to learn from the faeries to view the world not as a resource to be “developed” and consumed, but as a living whole with which one should interact sensitively and carefully, taking into account its inner laws and dynamics. Humanity today needs precisely this “maternal” aspect of consciousness, embodied in the faeries, in order to balance its expansive nature and not allow it to lead the world to final destruction.