The Energy of the Faerie

As we have already discussed, faeries embody the “maternal,” the immanent pole of mind’s manifestation at the human level.

However, it is clear that such features of the functioning of mind affect all aspects of these beings, as well as their relationships with the producers and consumers of energy.

Since the faerie, like humans, are three-planar beings manifesting in the material world, they also use four basic types of energy:

• desire (libido, י), which manifests at the level of mind as inspiration, waters, and at the physical level as expansion, light;
• life (zhiva, ח), which at the level of mind manifests as the capacity for development — dignitas, and in the natural world as gravitation;
• interactions (lung, ו), manifesting as “the energy of mastery,” baraka, and the “weak interaction”;
• realization (mattr, חʺ), manifesting as “the energy of luck” — hamingja and the “strong interaction.”

At the same time, if for humans the “trigger” energy is always desire, then for the faerie the source of their activity is a “sense of unity,” mastery, which then, passing through the ocean of life, generates a volitional impulse that finds its realization. It is precisely this course of energy that expresses the difference that has already been discussed: if humans are the children of the Great Father, then the faerie are the retinue of the Great Mother.

This mode of functioning makes the faerie “energetically closed” beings, which also sharply distinguishes them from humans, who emit and dissipate vast amounts of energy. In part, the practically unlimited lifespan of the faerie is connected with this as well: losing almost no energy, they also do not “wear out” their bodies, and easily restore bodily damage and injuries.

And this same feature makes faeries uninteresting to predators as a “food source.”

Indeed, neither most elementaries, elementers, nor ordinary demons, nor most Fomors can “get their teeth into” the faerie.

In addition, the features of the faerie mind — their deep-rootedness in being, in immanence, their tendency to directly experience the processes and actions in which they are involved — makes them disinclined to virtualization, to pumping energy into the Interval, which removes them from the Archons’ sphere of interest.

In humans, a similar mode of mind is formed as a result of prolonged practice of a number of Eastern disciplines: many Taoist saints, in their worldview, are very similar to the faeries.

We have already noted repeatedly, just as modern humans originated from several ancient species — Neanderthals, Cro-Magnons, Denisovans, and others — according to traditional views, the people of the faerie come from two different sources. One branch, called the “southern,” is more chthonic, more ancient, and traces its origin to the Giants — the eliud or fir bolg, who are descendants of the “angels” — the Grigori. This branch gives rise primarily to the “giant” races of the faerie — ogres, trolls, goblins — however, their descendants are also found among more “civilized” and shorter groups. This branch is related to the Fomors, who are also ancient giants, and therefore, according to legends, the fir bolg are the only group of beings that the Fomors do not persecute. Nevertheless, among the descendants of the fir bolg there are representatives of both the Honest (Fair) and the Dishonest (Unfair) courts.

The second branch of the faerie descends from the Bright Alves, and is known as the “Tribes of the Goddess Danu” (Tuatha de Danann), and represents the more “reasonable” and “cultured” part of the Fairy Folk. Early Christian writers also called them fir dé (“god-people”) and cenéla dé (“god-kin”), emphasizing their higher origin.

According to legend, these two branches of “proto-faerie” at first even fought with each other (the so-called First Battle of Mag Tuired), but then reconciled and closely intermingled, giving rise to the Immortal People in their familiar sense.

Nevertheless, the relationship of the faerie with the Fomors remained complex, and although formally the army of the Tuatha de Danann prevailed over the Fomorian hosts in the “Second Battle of Mag Tuired,” this victory only “pushed” the Fomors into the Interworld (in which a corresponding region arose — Tir fo Tuinn (“land under the waves”), and later, when the faerie themselves departed into the Interval, they began to call their region of this space “Tír na nÓg” (“land of the young/land of youth”)).

Thus, both the features of mind and their origin place the faerie beyond the boundaries of global food chains, and, during their time on Earth (in An Domhan), they had almost no natural enemies, being of no particular interest either to demons or to the Archons. Of course, they had to periodically enter into skirmishes with the Fomors, as well as endure attacks by their own kin from the Unfair Court; however, these clashes were neither massive nor particularly destructive in nature. Also, faeries sometimes fell victim to demonic possession; however, such possession usually served the demons’ overall expansion or targeted humans or elementals, not typically against faeries.

And the only serious problem faeries faced in their lifetime turned out to be humans. Despite their victories over the Firbolgs and the Fomors, the Tuatha de Danann lost to humans both in battle (the so-called Battle of Tailtiu) and in the civilizational sense. Humans (Goidels or Milesians in the terminology of these legends) turned out to be more adapted, more assertive and aggressive, and therefore pushed the Aes Sidhe first to the outskirts of their world, and then into the Interworld. Probably the reason for such a defeat was the faerie’s “unreadiness” for a confrontation with a real adversary: having grown accustomed to living in a relatively peaceful and friendly environment, they did not develop the destructive belligerence that is characteristic of humans, who, from the very moment of their existence, fought for survival with numerous predators and competitors.

After the Exodus into the Interval (into Tír nAill (“Other land”), the life of the faerie, although it became more complicated, still did not have the catastrophic consequences that accompany human elementers’ presence there: the faeries usually repel attacks of elementaries without much difficulty; they rarely cross paths with the Fomors, although they sometimes wage war on the ussids. In addition, a significant portion of faeries assimilated into the Elemental Cities, assuming caregiving roles and maintaining them.

Thus, the faerie represent not only a more experience-oriented type of mind, but also a more harmonious and peaceable way of life — one from which, of course, humans could learn.