The Celtic Alien: Fairy Faith in the UFO Era - Comprehensive Notes
Introduction
Robert B. LeLieuvre's work delves into the intriguing overlap between Celtic fairy faith and UFO phenomena, raising the question of whether contemporary alien encounters represent a modern manifestation of age-old interactions with beings from another realm.
Arthur C. Clarke's profound statement, "Any sufficiently advanced technology is indistinguishable from magic," serves as a pivotal framework for dissecting this intricate relationship.
Tumminia (2007) provocatively questions the very genesis of UFOs, pondering if they originate from the vast expanse of outer space or from the depths of our collective imaginations.
Flammonde (1976) posits that UFOs might be deeply symbolic entities, possessing a reality that is contingent on the observer's perspective.
Aldiss (2001) contemplates the notion that the innate human desire for a protective, redemptive entity has led to the assimilation of aliens as the latest iteration of animistic beliefs.
This manuscript seeks to thoroughly investigate the intricate connections between Celtic fairy faith traditions and our evolving comprehension of extraterrestrial visitors.
Ancient Contacts and Modern Encounters
Vallee (1969, 1993) contends that diverse cultures across the globe harbor folklore replete with narratives of humanoid entities navigating the skies in sophisticated contraptions, delivering cryptic messages, and subjecting humans to abductions accompanied by distortions in their perception of time.
Vallee (2007) advocates for a more expansive interpretation of UFO sightings and alien encounters, suggesting that viewing them solely through the lens of the extraterrestrial hypothesis provides an incomplete understanding of a more ancient and multifaceted phenomenon.
This paper openly acknowledges the inherent challenges in presenting an exhaustive historical account of contact and encourages readers to delve into the works of luminaries such as Jacques Vallee, Jenny Randles, Thomas E. Bullard, and Brenda Denzler for deeper insights.
The Tuatha De Danann, a race that predates the Celts in Irish lore, were believed to have descended from the heavens, adding another layer to the enigma.
Celtic Fairy Faith
A meticulous examination of shared characteristics among a diverse array of Celtic entities, including the Tuatha De Danann, the Sidhe, Irish fairies, Breton fadet, Cornish pixies, Manx Mooinjer Veggey, Scottish trolls, and Welsh Y Tylwyth Teg, is undertaken.
Consideration is given to the intricate relationships between entities such as banshees, leprechauns, korrigans, and daimon, further enriching the exploration.
This manuscript offers a comprehensive review of Celtic fairy faith traditions, seeking to establish connections with contemporary interpretations of visitors from both above and below.
Readers are invited to contemplate the potential relationship between UFO occupants and fairies, encouraging critical reflection.
Research indicates a widespread spectrum of extraterrestrial beliefs within Western culture, underscoring the complexity of the subject.
Fundamentals of the Celtic Fairy-Faith
Evans-Wentz (1911, 2007) provides an exhaustive perspective on Celtic fairy faith and its myriad variations, offering both presentation and critique of prominent theories within the field.
Evans-Wentz champions a Psychological Theory deeply rooted in psychic experiences and paranormal phenomena, thus offering a unique lens through which to view the subject.
The text furnishes compelling examples of phenomena that mirror modern UFO and alien contact reports, encompassing abduction experiences, instances of missing time, and sightings of peculiar moving lights in the night sky.
Fairy Lore and Legend in Newfoundland
Acadian families and individuals hailing from Brittany and Normandy established settlements in the Bay St. George/Port-au-Port Peninsula area of Newfoundland, transplanting their beliefs in lutins to this new environment.
Lutins are depicted as diminutive, human-like beings known for braiding the manes of horses and spiriting them away for nocturnal gallops, adding a whimsical element to the local folklore.
Belief in lutins endures in Breton Newfoundland, albeit among a dwindling segment of the population, reflecting the passage of time and changing cultural landscapes.
Tales of the 'Blast,' characterized by sharp, inexplicable pain attributed to fairies, and encounters with fairies during berry-picking expeditions are also becoming increasingly scarce in Newfoundland.
'The old hag,' a contemporary interpretation of incubi and succubae, is expanding its influence beyond the Gaelic regions of Newfoundland, indicating the fluidity of folkloric traditions.
Fairylore in the Midlands of Ireland
The midlands of Ireland stand out as a distinctive epicenter of fairylore, where entities like banshees, the puka, and other 'wee folk' are deeply ingrained in the region's ballads and legends, enriching the cultural tapestry.
Numerous Irish believers assert that fairies are the fallen angels who were cast out of heaven during the celestial war with Lucifer, now dwelling in 'raths' or mounds, underscoring the interplay between religious and folkloric beliefs.
Irish belief in fairies is intrinsically linked to beliefs about the realm of the dead, blurring the boundaries between the mortal and supernatural worlds.
Lysaght (1991) offers insights into the intricate social organization of the fairy race, governed by a king and queen, with specialized trades and a diet comprising fruits, vegetables, milk, and honey, providing a detailed portrayal of fairy society.
The fairies' fate is inextricably tied to their origin as fallen angels, with no prospect of salvation or death for redemption, adding a layer of tragedy to their existence.
The absence of human nature (blood) in fairies is speculated to be the basis for their aversion to the color red, offering a unique perspective on fairy psychology.
Lysaght (1991) draws connections between widespread fairy abduction tales and changelings and parental responses to challenging infants, brides experiencing second thoughts, or attempts to rationalize unexpected behaviors, thereby linking folklore to human psychology.
The changeling legend may reflect the fairies' imperative to acquire healthy humans to replace their ailing counterparts, highlighting themes of survival and adaptation.
Faith in fairies remains robust in rural areas of Ireland, closely tied to the rath, a location that retains ancient mythic significance, demonstrating the enduring power of tradition.
Fairy Faith in Northern Ireland and Scotland
On Rathlin Island, the origin stories of fairies are intricately interwoven with the legends of seals, creating a rich tapestry of folklore.
Both fairies and seals are cast as parallel races capable of assisting humans but are also portrayed as capricious entities best avoided; they possess the ability to shape-shift, lead humans astray, engage in trickery, and bestow gifts, reflecting the duality of their nature.
The most feared aspect of fairy behavior is their propensity to abduct or 'take' people, particularly young children, underscoring the element of danger in fairy encounters.
Common injunctions associated with human interactions with fairies include refraining from direct observation during their dances or musical performances, avoiding deliberate attempts to seek them out, not probing into their true nature, and abstaining from deceptive practices, emphasizing the importance of respect and caution.
Fairy stories are inextricably linked to themes of death, encompassing the banshee's mournful cry, sightings of wraiths and ghosts, and the liminal period between death and the funeral, during which the conventional rules of time are suspended, highlighting the connection between fairies and mortality.
The island is replete with other supernatural narratives, including accounts of fishermen lost at sea, ghostly piping, and the eerie presence of headless men wandering the landscape, adding to the island's mystique.
Fairy Faith and Catholicism in Ireland
Despite the predominantly Catholic makeup of the Irish population, a resilient belief in fairies persists, rooted in the deep-seated Irish connection to the land and its ancient structures.
Ancient burial mounds, dolmens, fairy bushes, holy wells, oak trees, ring forts, stone circles, and sacred sites are imbued with supernatural associations, underscoring the fusion of pagan and Christian traditions.
The fairy faith serves as a mediator between order and chaos, establishing a boundary between the mortal and supernatural realms, thereby providing a sense of structure in the face of the unknown.
The fairy world exists on an ethereal plane, both above and below the human world; fairies traverse the air and reside beneath the earth, reflecting their liminal nature.
'Bealtaine' (May Day) and 'Samhain' (Halloween) mark periods when the barrier between humans and fairies becomes permeable and accessible, inviting interaction while also signaling potential danger.
The 'Good People' extend assistance to humans in times of need but are also known for their craftiness and unpredictability, highlighting the ambivalence of fairy nature.
In the pre-Patrick era, the Irish venerated the 'gods of the sidh' (the fairies); fairy queens occupy prominent roles in Irish fairylore, underscoring the historical significance of fairy figures.
In the aftermath of Patrick's influence, the fairies were relegated to the status of Fallen Angels, deemed neither virtuous enough for heaven nor malevolent enough for hell, thus occupying a liminal space in the religious hierarchy.
Irish Catholicism is characterized by syncretism, wherein pre-Christian phenomena are assimilated and Christianized, resulting in a unique blend of spiritual traditions.
Witchcraft and Magic in Ireland
Rural Irish inhabitants continue to recount tales of witches and witchcraft, including narratives of cows being subjected to bewitchment, illustrating the enduring belief in malevolent magic.
The case of Bridget Cleary serves as a stark illustration of the potent beliefs surrounding witchcraft and magic, demonstrating the real-world consequences of such convictions.
Lingering apprehension persists regarding the practice of 'burying the sheaf' in a bog, indicating the persistence of ancient rituals and superstitions.
Fairies are believed to bewitch cattle, milk, butter, and individuals, particularly those with exceptional skills or those who defy convention, Highlighting the fairies' punitive actions against those who deviate from societal norms.
Fairies possess the ability to inflict curses, known as the 'fairy stroke' or 'fairy wind,' which can be remedied through the intervention of fairy doctors or wise women, underscoring the presence of specialized practitioners in the realm of folk medicine.
Fairy Beliefs in Other Celtic Cultures
Fairy beliefs are prevalent in other Celtic cultures, including the Scottish Highlands, the Orkney and Shetland Islands, and Wales, reflecting the widespread nature of these folkloric traditions.
Fairies and Alien Others
Vallee's seminal work, Passport to Magonia (1969), challenges the notion of an exclusively extraterrestrial explanation for UFOs and their occupants, proposing alternative possibilities such as extra-dimensional or extra-temporal origins.
Rev. Robert Kirk's The Secret Commonwealth of Elves, Fauns, and Fairies (1691) furnishes a foundational framework for Vallee's Magonia, presenting sixteen observations about the 'others':
Existing in an intermediate state between humans and angels, occupying a liminal position in the cosmic hierarchy.
Possessing light and ethereal bodies, perceptible primarily at dusk, underscoring their elusive nature.
Exhibiting intelligence and curiosity, characteristics often attributed to both fairies and extraterrestrial beings.
Capable of transporting objects, suggesting otherworldly abilities.
Residing within the earth, in subterranean caverns, echoing traditional fairy dwellings.
Inhabiting desolate areas, with traces found on elevated mountain regions, reinforcing their association with remote locations.
Undergoing quarterly relocations, displaying a penchant for travel, mirroring nomadic behaviors.
Displaying chameleon-like adaptability, facilitating seamless movement through the air.
Organized into distinct tribes, adhering to established social structures encompassing marriages, offspring, caregivers, vocational pursuits, and burial rituals.
Occupying expansive and opulent dwellings, rendered invisible and illuminated by perpetual lamps.
Communicating sparingly, employing a distinctive whistling vocalization.
Exhibiting customs and linguistic patterns akin to local populations, indicative of cultural assimilation.
Embracing a philosophical framework positing the absence of mortality, emphasizing cyclical evolution, and asserting motion as the fundamental law of the universe.
Adhering to a hierarchical leadership structure, devoid of overt religious devotion.
Possessing both lighthearted and intellectually demanding literary works.
Capable of materializing and dematerializing at will, underscoring their elusive nature.
Re-Interpretation of UFOs and Aliens
Vallee and Thompson's collaborative endeavor, Angels and Aliens (1991), presented avant-garde perspectives on UFOs and aliens, bolstered by nascent discoveries in the domains of astronomy, cosmology, and physics.
Fairies, UFOs, and Problems of Knowledge
Rojcewicz (1991) acknowledges the foundational contributions of Hufford and Goodman in fostering interest in the intricate interplay between historical 'others' and extraterrestrial aliens.
Tradition ascribes an extraterrestrial provenance to certain fairies, exemplified by the Tuatha De Danann and the Welsh Y Tylwyth Teg, substantiating the enduring connection between fairies and otherworldly origins.
Summary of core attributes shared by fairies and aliens:
Manifesting a 'subtle body,' transcending mere physicality and embodying more spirit than flesh, thereby distorting the fabric of space-time.
Exhibiting shape-shifting prowess, manipulating forms at will and effortlessly traversing physical barriers.
Emitting luminosity, serving as both enigmatic and illuminating entities.
Existing as protean entities, possessing quasi-physical attributes and pliable bodies, representing a fusion of matter and spirit.
Functioning as integral components of the 'daemon' tradition, wielding influence over human affairs and fostering skill development.
Generating both positive and negative ramifications, with encounters precipitating destruction, health adversities, or personality transformations.
Demonstrating a reliance on humans, spanning from intercessory roles to abduction phenomena.
Harboring animosity and trepidation towards humanity, potentially stemming from their dependency, with genetic evolution driving their interactions.
Possessing the capacity to manipulate human perception, selectively revealing aspects while simultaneously altering the perception of time.
Desiring privacy, evading observation and discussion.
Models and Theories
Arguments asserting the exclusively mental existence of fairies and aliens or attributing their perception to misinterpretations of natural phenomena are deemed insufficient.
Naturalistic theory posits that belief stems from endeavors to elucidate natural occurrences, but Evans-Wentz contends the prerequisite existence of a seminal concept.
Pygmy theory proposes the genesis of belief in collective memory of a pygmy race; however, this fails to account for regions lacking such races or the association of giants with fairies.
Druid theory attributes the fairy faith to collective memory of Druids but neglects to elucidate its prevalence among other Celtic populations or the diversity of alien archetypes.
Mythological theory suggests fairies are diminished iterations of ancient pagan deities but overlooks individual transformations subsequent to contact experiences.
Psychological and neuropsychological theories appear overly reductionist in scope.
Conclusion
Belief in and interaction with fairies and UFO occupants constitute components of the extraordinary encounter tradition and an enduring continuum of folk imagination and reality.
Encounters with either fairies or aliens are disquieting, perplexing, and psychologically taxing.
Do they mirror 'Spiritus Mundi,' 'Unus Mundus,' or 'Mind-at-Large?'
Are they mutually constructed realities, born from the interplay between individual anticipation and the anomalous attributes of perceived phenomena?
Fairies and aliens may constitute a 'cosmic interface between mind and matter,' serving as conduits between the tangible and intangible.
The human mind serves as a mirror reflecting the vastness of the universe while simultaneously mirroring aspects of the human psyche.
Select extraterrestrial entities may prove to be tangible, discernible solely through their actions.
The elusive truth resides either externally or internally, necessitating individual contemplation and discernment.
Final Thoughts
Milton: "I took it for a faery vision / Of some gay creatures of the element / That in the colours of the rainbow live / And play i' the plighted clouds. I was awe-struck / And as I passed, I worshipped; if those you seek / It were a journey like the path to heaven / To help you find them."
Oscar Wilde: "The pure and simple truth is rarely pure and never simple."
T. S. Eliot: "Human kind / Cannot bear very much reality."
References
Aldiss, B. (2001). Desperately seeking aliens. Nature, 409, 1080-1082.
Dean, J. (1998). Aliens in America: Conspiracy cultures form outerspace to cyberspace. Ithaca, NY: Cornell University Press.
Evans-Wentz, W. Y. (1911, 2007). The fairy-faith in Celtic countries. www.forgottenbooks.org.
Flammonde, P. (1976). UFOs exist!. New York: G. P. Putnam’s Sons.
Hufford, D. J. (1982). The terror that comes in the night: An experience-centered study of supernatural assault traditions. Philadelphia: University of Pennsylvania Press.
Jung, C. G. (1959, 1978). Flying saucers: A modern myth of things seen in the skies. New York: MJF Books.
Michaud, M. A. G. (2007). Contact with alien civilizations: Our hopes and fears about encountering extraterrestrials. New York: Copernicus Books.
Narvaez, P. (1991). The good people: New fairylore essays. Lexington, KY: The University of Kentucky Press.
Ring, K. (1992). The omega project: Near-death experiences, UFO encounters, and mind at large. New York: William Morrow.
Thompson, K. (1991). Angels and aliens. New York: Fawcett Columbine.
Tumminia