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Beginning A Daily Practice:
a practical prescription for those new to Feri

by valerie walker
Part 1, ©2005

How I Use The Practice

My overall purpose in daily practice is to take the energy of the earth and run it through each of the chakras, each doing its own particular job as it flows through, then going to the crown and adding energy from God Herself and the gods, mixing the energies and letting them flow downward again, filling me and clearing out all the pipes, (so to speak.) I think of the element of fire throughout the exercise, because I feel the individual goddesses at each chakra burning away what I want to get rid of, and replacing it with their individual qualities of healing, creative force, courage, love, clear communication, mental clarity, and grace. If you will take these exercises, do them daily, and make them your own (rewriting them if you feel called to do so), you will learn the inner alchemy from the inside out, which is really the only way to make it anything but another academic subject. I recommend keeping a journal in which you write your experiences with and reactions to doing this work regularly. To begin, here is the first exercise.

Exercise: The Flower Prayer

Who is this flower above me?
And what is the work of this God?
I would know myself in all my parts.

The Flower Prayer is specifically aimed at aligning the three souls. By itself it does little, but combined with the Ha Prayer technique it becomes a powerful spell to create a clear, open connection between the souls...I don't know the Flower Prayer's origin, but have learned several Hawaiian-language versions of it -- so perhaps it was originally Hawaiian.-- Phoenix Willow[1]

This is the first prayer to do in any daily practice. According to Victor Anderson, it is derived from Huna, and it is the first step in defining what we wish to accomplish, and to what end. If you look at it closely, it is a paraphrase of the Grail question which Perceval failed to ask, and which delayed his finding of the Grail for so long: "What do these things mean? And who do they serve?" This is significant because it means that every daily practice is a microcosm of the Vision Quest, the search for our own personal Holy Grail, (as above, so below) and that only continued attention to our own self-work will keep us on the path of our True Will.

The "flower above me" is the beautiful vision of your own Godself. If you can truly see that there is a part of you which is also a part of the Goddess, that you are partly divine, it will lead you to live a life which is respectful of yourself--and others, because you aren't the only god in the room. And knowing that you are also partly human and mortal, you will not be carried away with your own wonderfulness and begin believing your own PR, as has happened to all too many on the spiritual path.

"What is the work of this God?" Well, that's the question, isn't it? Constant self-examination, constant attention, constant nurturing of yourself in the physical, mental, and spiritual realms, leads to... what? Not merely a healthy, well-fed, well-exercised, happily-sexed body, an interested and interesting mind, and finely-honed talents (though these are good things), but a means by which the Goddess can do her work on earth. This phrase reminds me of Victor's saying that "God is Self and Self is God and God is a person like myself." The work of this God is the work of this human being, whatever that might be, yet another reminder of the transcendent nature of the ordinary. If I clean a floor, and do it for Hestia, more than the floor gets cleaned in the process. As Cora once said when someone saw her chopping vegetables with the same knife used in ritual, "I'm not deconsecrating the knife; I'm consecrating the vegetables."

The Black Heart Of Innocence

In Fifty Years in the Feri Tradition, Cora Anderson says about the Black Heart of Innocence:

This sign was worn by young men and women during religious festivals in Dahomey in the days of the Songe empire. It is defined by this saying which comes from Africa. "How beautiful is the black lascivious purity in the hearts of children and wild animals." The meaning of this symbol has been misinterpreted to mean other things than its real significance, which is purely sexual. As an ornamental sacred object, this may have been the first ornament shaped like the Valentine day heart. We are all born sexual beings and unless your heart is still black and innocent do not look too deeply into the meaning of this most holy symbol.[2]

The emphasis on the sexual as sacred is all-important to Feri. The gods are sexual beings, and the initial creation of the Universe was due to the orgasm of the Star Goddess. It is due to the filter of the patristic religions which have infested the world for the last several thousand years that sex is seen as dirty, and the color black is seen as unclean. Black is the color of night, and the night is beautiful and pure. To have the purity of the black night in one's heart is to accept oneself as a sexual being -- in fact, to rejoice in it. Sexual purity has almost disappeared from conscious thought in the modern world under subjection to the gynophobic longing for sexless, colorless angelic purity.

But what is subjugated still lives, and rises to the surface, willy-nilly, in the transgressive, the Left-Hand Path, the satanic. Only when the Left-Hand Path and the transgressive urge are looked at in the clear light of self-knowledge can they be seen as the frustrated impulse of the living Black Heart. Is Feri a Left- or a Right-Hand Path? Truly, I believe, if we are pure in our intent, such terms become meaningless. The impulses toward transgressive rule-breaking and toward obsessive obedience to rules become equally meaningless, and are seen as mere human impulses. Feri is ambidextrous, heading off on a Path all its own which is the path of one's own Truth. "I would know myself in all my parts."

This brings us to the next stage of inquiry: looking at our three souls. We are not single beings, but triple, like the Triple Goddess. In most religious traditions, the ultimate reality, the ground of our being, the Ain Soph, what Feri know as the Star Goddess, is un-measurable and unknowable to the intellect. But this reality can be sensed by the intuition as energy, manifesting in galaxies, nebulae, stars, planets, and in living beings across the multiverse, including every one of us. Read on.

The Three Souls[3]

In many traditions worldwide as well as in several schools of psychological thought (notably those following the thinking of C. G. Jung), the universal energy previously mentioned is seen as being embodied in human beings as three individual yet interdependent selves or souls, together within one individual body. These Three Souls have different functions and different points of view, and work individually within and around the physical body (all too often at cross-purposes, producing what Victor called "complexes" and others designate as sin, weakness, imbalance, or neurosis, depending on how judgmental you want to get.) Only when all four are working together in alignment, which state is referred to in Feri as being kala[4] or having all three souls straight within one (body), can we experience the Self entire. The main object of Feri thought and practice is to attain and maintain this state of kala.

Vivi, The Fetch: Claiming Those Things That Trouble You

A person pointing his finger at the moon... should see the moon. If he looks at the finger instead and mistakes it for the moon, he loses not only the moon but the finger also. -- Buddha, Shurangama Sutra

The lower torso below the diaphragm is seen among Feri to be filled with a force known both in Huna and Feri as mana. Victor Anderson said about mana:

This is the life force. It comes from us as living creatures. Just to call it energy is not enough. It's got to be understood as a definite thing, a definite substance

Mana, present in everything from galaxies to microbes, is collected as basic energy from the Earth during the process of meeting the body's needs, and transmuted into our own particular flavor of life force by the Fetch. According to Victor Anderson, it forms an envelope that clings to the body like a force-field to a distance of from two to 2.54 centimeters [one inch] out from the body. Different Feri practitioners see this energy as different colors. Victor always envisioned it as red, others as blue. In my particular practice, I use a combination of blood-red shading through orange into yellow.

Also called the Fetch, Child Self, Nephesh, Younger Self, Unihipili, or Sticky One, Vivi is concerned with the functions of the physical body. Vivi's energy is sticky, adhering to everything with which we come in contact, and leaving traces wherever we go. These energy traces form a network of psychic (aka in Huna) threads, which connect us with everything we have ever experienced, and which carry all our physical memories. Victor Anderson said about this:

...Unihipili ...means the sticky one. It is called that because it imparts mana to everything you touch. For example when you shake hands with a person the mana from the Unihipili forms fine etheric threads connecting you with that person.[6]

I think it is interesting to see that Vivi is the active agent in giving mana to other people or objects, not merely receiving mana from them. When it comes to other people, of course, this implies that there is a mutual exchange of mana. This is why it is important that the aka threads formed in this way should never be cut forcibly; undesired connections should simply have the energy removed from them little by little until the aka threads wither away on their own.

The problem in letting aka threads wither away is that these threads are bi-directional. Mana has been given, and this giving may be stopped; but the mana received from another may keep on coming due to that other's reluctance to end the relationship. Only when two people agree to part can these aka threads wither away. At this point, if you are the person who wants to part, and your partner in this aka thread is reluctant, your Vivi will need to have the help of both your Emi and your Ori to deal with the situation. We see horrible examples every day of one-sided relationships, obsession, domestic violence, and even multiple murders, due to the failure to deal with leftover etheric connections in a healthy, adult, and kala way.

Vivi experiences the world through sensations, emotions, and wordless images, as does a very young child. This Child Self acts as the liaison between Emi/the Talker and Ori/the Godself, and feels emotions directly in various parts of the body. This is scientific fact: there is a bi-directional communication between the immune and neuro-endocrine systems which is well known to the practitioners of psychoneuroimmunology and which makes the expression "gut feelings" more than symbolic:

Neurotransmitters send signals throughout the nervous system. We used to think these chemicals, such as dopamine and serotonin, resided in the brain at the end of nerve cells. We now know that they can be found in many other organs -- the heart, the gut, the immune system -- and that they can diffuse out into the tissues and the blood.  This is why so much of what happens to us shows up in many different parts of the body; why depression, associated with low serotonin levels in the brain, also causes decreased immune function and decreased bowel function, and why anti-depressants can have gastrointestinal side effects. Why do we have a "gut feeling" about something? Because the neurotransmitters in our gut can be a mirror reflection of what's going on in our head. Every day more neurotransmitters, cytokines, lymphokines, peptides and hormones and their interrelationships are being discovered, as well as how these factors are affected by events in our lives, and how we choose to respond to those events. [7][emphases mine]

The points of the Iron Pentacle, Sex, Self, Passion, Pride, and Power, all have their home in Vivi and are expressed through her. The expression most characteristic of Vivi is "I feel," and its primary impulse is the creative -- physical creation, as in making art or having children, expressing itself as being, surviving through its creations. This is the realm of Nimue and the Blue God in Feri, as it is the realm of childhood. Vivi holds our creative impulse.

It is also the dwelling-place of those things which are problematic in every human society, no matter how enlightened, those things which are closest to the Shadow in ourselves. I use the term in the Jungian sense quite deliberately. Although most Feris like to believe that they are able to live free of the preconceptions, habits, taboos, fears, and all the other baggage with which Sex, Pride, Self, Power and Passion have been loaded by human society, there is always something which each person is unwilling to face. The work, then, is to own these things in ourselves in both their bright and dark aspects; not only proudly parading our sexuality or pride, but also being willing to admit how these things drive or distort our actions and ways of being in the world.

The first three chakras are under the purview of the Fetch: the root chakra (the Vivi of Vivi) being concerned with basic physical survival, the navel chakra (the Emi of Vivi) with creative and sexual expression, and the solar plexus chakra (the Ori of Vivi) with courage and the ability to begin looking beyond individual concerns. (I'll talk more about these subdivisions in another article; for now, simply be aware that the Three Souls each have their own divisions.)

Exercise: Making Kala

This is a practice which is common to almost all lines of Feri. Different practitioners have varied it in the details, making it more or less complicated, but this is the basic method. To begin with, center yourself, using the Ha Prayer or any other simple method of your choice.

Take a small cup or goblet and fill it with fresh cold water, the colder the better. Put the cup where you can easily reach it. (If you are doing this as part of a group, each person should have her own individual cup.) Breathe your intention for purification into an egg shape[8] between the palms of your hands, breathing four breaths into the "egg" and visualizing it turning darker and more muddy with each breath. One chant I use while doing this is:

Hekate, Kali Ma, Lady of the Three Roads and of the Spaces Between,
Take my sorrows and turn them into coals for Hestia's fire.

Drop the "egg" into the cup when you feel that it is full of the things you need purified. See the "egg" dissolve into the water, turning it dark and muddy; then visualize that the water becomes filled with rainbow light, which dissolves the impurities.

Empty the lungs completely of all air, and then breathe in deeply, completely filling them. Hold your breath. While holding your breath, drink the rainbow water, making sure to drain your cup completely. Swallow the water down in one gulp. Now, exhale.

Feel the water going down your throat and accept its blessing. Rub your belly while saying positive things about yourself, praising yourself, comforting yourself, giving yourself strokes. Be kind to yourself. Treat yourself as you would your own child, gently and with love.

At the first urination after doing the rite, remember that this is also part of the rite. Your body is releasing the impurities cleansed by doing the kala rite. Thus every act of excretion is also a sacred act, as is eating or sex. Your body is sacred.

Shower Kala

Cleansing Kala in the shower; this is my own variation on the regular Kala rite, and one I use daily. You may combine it with any other shower cleansing rite you like.

In the shower, after your entire body and your hair is cleansed, and before turning off the water, turn and face the water.

From hands crossed over your chest, open them into the shape of a heart, letting the water pour through the heart while breathing your intention for purification into the water. Form an egg shape between the palms of your hands, cupping them horizontally under the shower spray, breathing four breaths into the "egg," and visualizing it turning darker and more muddy with each breath. The chant I use while doing this is:

Hekate, Kali Ma, Lady of the Three Roads and of the Spaces Between,
Purify me in spirit.
Purify me in thought.
Purify me in feeling.
Purify me in action.

As you chant, see the water in your hands being cleansed and filled with rainbow light as the fresh water flows through and lets the "muddy" water fall to the floor and go down the drain, along with whatever is troubling or blocking you. Envision the water proceeding down through the sewers and eventually being cleansed, with the impurities returned to the Earth and the water being returned to the Sea. Empty the lungs completely of all air, and then breathe in deeply, completely filling them. Hold your breath. While holding your breath, open your mouth and fill it with the rainbow water from your cupped hands. Swallow the water (rainbow light) down. Now, exhale.

Let the water pour all over you and accept its blessing. Rub your belly, while saying positive things about yourself, praising yourself, comforting yourself, giving yourself strokes. Be kind to yourself. After your shower, dry yourself off as if you were drying the body of your own child, gently and with love.

As in the version above, at the first urination after doing the rite, remember that this is also part of the rite. Your body is releasing the impurities cleansed by doing the kala rite. Thus every act of excretion is also a sacred act, as is eating or sex. Your body is sacred.

Emi, The Talker: Becoming Those Things To Which You Aspire

"Now I a fourfold vision see
And a fourfold vision is given to me
Tis fourfold in my supreme delight
And three fold in soft Beulahs night
And twofold Always. May God us keep
From Single vision & Newtons sleep"
-- William Blake

The energy of the conscious mind fills the body from just above the diaphragm all the way up to the third eye. This energy is called mana-mana in Huna. Produced by Emi's bringing Vivi's mana up into Emi's realm and amplifying it, and surrounding each individual as an egg of light, it is the medium through which we communicate with the rest of the world. Also known as Talker, Talking Self, Ruach, Uhane, or Shining Body, Emi is colored by momentary moods and emotions, and appears multicolored; Victor Anderson saw it as yellow, other practitioners as red. In my practice I focus on it as green shading into blue.

Victor said about the word Uhane that U means a conscious entity and hane means to make yourself known.[10] This is the part that we tend to think of as "me." Emi is most concerned with keeping in touch with consensus reality and communicating with -- making itself known to -- the world of other conscious entities. Its habits of linear thought and reasoning with cause and effect, like Blake's "single vision," help us understand the world, but can also limit us to only understanding it in one dimension while ignoring others as irrelevant or too disturbing to deal with. The paradox which Emi faces is that the more defined the information, the less likely Emi will be to know where it's going or what to do with it, so that an over-reliance on Talker alone can mislead even the deepest thinkers. Where Vivi's weakness is being easily overwhelmed by emotion, Emi's is getting so hung up in details that its overall purpose disappears. Emi relates to the world with words, and defines the sensory impressions of Vivi. It contains our verbal memory, analytical mind, and the social instinct to identify with and relate to the Other. The points of the Pearl Pentacle, Love, Knowledge, Wisdom, Law, and Liberty, have their home and finest expression in Emi. The most characteristic phrase of Emi is "I am," and its primary impulse is to preserve -- to preserve the status quo, to objectify it, to organize it, to make it easy to search, and to keep it consistent with the way it has always been. Mari and Krom are the Feri gods we associate with this life-stage, that of the adult. Emi is concerned with maintaining that which Vivi has created.

The second three chakras belong to Emi: the heart chakra (the Vivi of Emi) concerned with the heart-energy of relating to other people; the throat chakra (the Emi of Emi) with the expression of this energy in communication, and the third eye chakra (the Ori of Emi) with the intellectual courage to know and face one's own Truth and to go beyond the everyday "me" (or even "us") to the realm of the spirit, Godself.

Just as the points of the Iron Pentacle can be sources of either strength or trouble to us, so the Points of the Pearl are those things to which we aspire -- but don't always manage to reach. The work here is to keep from beating ourselves up for our inadequacies as we follow our path, and also to have compassion for other striving human beings, because we're all equally bad at it in the beginning. In order to become that which we admire, we must keep disciplined while being merciful to ourselves. Merciful discipline is a delicate balance to walk. The challenge of dealing with our Talker is to be able to rein it in without trying to get rid of it altogether. It's there for a reason.

Emi is dismissed by Feris much of the time as "mere ego," because everyone is trying to get down-to-earth and "real" with Vivi and/or be exalted by Ori. This is, I believe, a misreading of the Buddhist search for an end to the cycle of existence via discarding the ego. Feris are not trying to "get off the Wheel." If Vivi is "I feel" and Ori "I know", I think (and feel, and know) that Emi's "I am" is the instrument with which I feel and know, and it's one of my most important life-tasks to learn how to play it as well as I can.

Exercise: KA-BA-ZA[11]

This is a short form of calling on the Three Souls, using the "Egyptian" monosyllabic names, which can be used in daily practice.

Assume a comfortable position, either standing or seated. Breathe deeply from the solar plexus, filling and emptying your lungs completely at least three times. Take a deep breath from your belly, breathing in a feeling of pleasure. Breathe out with hands on your belly, breathing out a feeling of safety. Think, or say aloud if you wish, "Thus I awaken the Fetch." Feel your pelvic bones vibrate as you chant KA to bring energy up from the Earth to waken and stir Vivi (the Child Self), in the region of the pelvis. Envision the colors from deep red shading through orange to yellow glowing and circulating around your spine from your root chakra through your navel chakra up to your solar plexus chakra. Feel that you are touching everything in your environment, extending a net of shadow-threads, fine and sticky, like a spider web. Know that you are at home and in touch with yourself wherever you are, at the center of your web.

Take another deep breath, breathing in a feeling of clarity. Breathe out with hands on your heart, breathing out a feeling of mental calm. Think, or say aloud if you wish, "Thus I focus the Talker." Feel your ribcage vibrate as you chant BA, bringing the Vivi energy up to stir Emi, in the region of the ribcage. Envision the colors from green through turquoise to indigo blue glowing and circulating around your spine up from your heart chakra through your throat chakra to your third eye chakra. Feel that you are touching all living beings in your environment, extending a net of calm. Know that you are the being you need to be, communicating peacefully with all other beings.

Take a third deep breath, breathing in a feeling of divine blessing. Breathe out with hands on the top of your head, breathing out a feeling of connection with the Sacred. Think, or say aloud if you wish, "Thus I enlist the aid of the Godself." Feel your skull vibrate as you chant ZA, extending the Emi energy up from the skull to a violet-colored star above your head, and opening up to receive the blessings of your God-self in an exchange of energies. Feel that you are touching the Gods and Spirits in your environment, extending a net of connection. Know that you are a child of the Goddess, connected to the entire universe.

See yourself surrounded in this light from the star above your head. Imagine that all doubts and fears are held away by the light radiating from this star.

The KA-BA-ZA chant may be performed once, three times, six times, or nine times. If you are doing it only once, then at this point the Ladder of Hestia may be performed. Or if you are short on time, do the KA-BA-ZA instead of the Ladder of Hestia. This chant is not used by many initiatory lines of Feri, but I have found it extremely helpful as a warm-up exercise for the Ladder. It is advisable to do some kind of preface to the Ladder rather than simply jumping into it cold, and this particular practice seems to clear the channels which will be needed for the Ladder.

Ori, The Godself: Accepting The Gifts of The Gods

The skull is filled with an exponentially more powerful form of energy known as mana-loa, the blue "fire of the Gods." This energy is extremely dangerous, and Victor Anderson warned against working with it directly. During a talk at Pantheacon several years ago, he declared:

The blue fire is within us at all times. Use it to heal. Blue fire is sacred. .... It can heal or it can kill. Naive people think that they can sustain eating this fire, but it will harm them. You cannot store the Blue Fire within you. It comes from the Great Deity and returns to it. It is not ours to keep. It is tremendously powerful.[12]

People have always had a fondness for sticking their metaphorical fingers in power outlets and getting themselves shocked. But these days the population who is aware of where those power outlets are located is much larger, because of the vast proliferation of do-it-yourself literature, the Internet, and the wider availability of Magickal information. So there is that much more need for caution in dealing with this energy.

Of course, the whole question of what to do with excess energy depends on the individual's idea of excess. Some people have much larger capacities and can carry a huge charge, to continue the metaphor. But others are more sensitively tuned and need to send it out or put it back for recycling at much lower levels. And if you are in a group that habitually hangs on to however much energy is raised, there will be some people who can handle it and others who can't. It has nothing to do with their fitness for doing sacred self-work or being in the Feri Tradition, but it seems almost to have become a macho game of psychic "chicken" among some Feri to see how much one can take and not be driven crazy. It is both simpler and more considerate to use some common sense and have some concern for the people around you, especially those in circle. If you are going to spend the next six hours drooling and gazing at the linoleum or bouncing off walls like a kid who's eaten too much sugar, do it where it won't bother anyone, and do it on your own turf rather than messing up someone else's home. This is simply good manners.

Rather than keeping it for yourself, a healthy and useful thing to do with excess energy is to send it up to the gods using the "HA" prayer (below). And if there is still too much for you to handle, you can always give it back to the Earth, not in the spirit of disposing of waste, but in the spirit of reverence and a sense of connection between Above and Below. Above is holy; Below is equally holy. The Gods live under our feet as well as over our heads. Don't be fooled by the directional metaphor into seeing any direction as unequal.

Some see the energy of the Godself as pearly-white in color with rainbow hues, much like mother-of-pearl. Victor always declared that blue was the God-color. In my own practice I envision it as violet shading into ultra-violet and the unseen frequencies beyond.

According to Victor's model of etheric anatomy[13], the physical support of the Godself, also called the Sacred Dove, Aumakua, or Neshamah, dwells in a "body of light" at the top of the aura, often seen during meditation as a silvery, blue, or violet star over the head. It is the part of us that is most intimately linked to the outer universe, and represents our connection to the Divine, or what most people call the Soul or the Holy Guardian Angel. According to Thelemic writer Bill Heidreck,

The Nephesh and the Ruach can be kept alive, but they will pass away if not deliberately kept alive. They depend on physical things or people still living. The Neshamah doesn't. The Neshamah is immortal by itself. It always existed. It always will exist. In a sense it is divine. That's where the idea of a Holy Guardian Angel comes in.[14]

The points of the Blessing Pentacle, Devotion, Radiance, Blessing, Truth, and Grace, are expressions of Ori. The most characteristic phrase of Ori is "I know." The Godself is that part of us which destroys the status quo, which dissolves the old in order that the new may exist. This is a key to understanding why the Ori does not communicate directly with the Emi (which maintains), but only through the Vivi (which creates). The Feri gods here are the Anna and the Arddhu, the old, wise gods who lead us on into whatever awaits us beyond this life. This is the realm of those who have attained the wisdom of age.

The work here is to accept the gifts of the gods with thanks and without undue humility. We are all children of the Goddess, and her gifts of Devotion, Truth, Radiance, Grace, and Blessing are our birthright.

The three chakras belonging to Ori are partly our own, and partly transpersonal: the crown chakra (the Vivi of Ori) is that in us which listens to the voice of the gods (the "flower above me" of the Flower Prayer); the auric transpersonal chakra (the Emi of Ori) is the gods speaking to us as we envision them, giving us our missions in life; and the surrounding transpersonal chakra (the Ori of Ori) is the ground of our being, God Herself, the center which is the circumference of all, the ineffable, that which cannot be described and yet which holds us in Her mighty arms. "One is one and all alone and ever more shall be so."

Exercise: The HA Prayer

(Cora says that this is the essential exercise to do as daily practice, even if you do nothing else.) Directing the attention to the Godself, say:

I affirm in the here and now
That we are three souls in one body,
And that you are the highest, best, and most perfect part of me.
Give me each day that which I need:
Keep me from evil, though it be the very thing I pray for,
And bring me to the good, even though from ignorance I don't know enough to ask for it.


Breathe from the centers of the pelvis, the ribcage, and the skull in turn, breathing in mana from the Earth below you and breathing out HA. Then breathe in from your entire body, and breathe out HA, sending the energy as an offering to the Gods above you.

Notes On The HA Prayer

Phoenix Willow states:

The Ha Prayer actually originates in Huna, where it (in several variations) is known as the "Ha Rite." "Ha" is Hawaiian for "four" and also for "breath." Breathing in sets of four is a traditional technique in Huna. The breath is not the whole of the prayer, however. It's a method for gathering a surplus of mana that is offered to the Aumakua (Godself) along with a prayer-request. This technique can be used to pray for anything. In Huna it is said that the kahunas could instantly heal major injuries and perform other miraculous feats through the power of mana-loa. The Godself converts the mana into mana-loa and uses it to create/heal/etc. on our behalf. There's a very strong thread of Hawaiian magic woven through Feri. Victor studied Huna, where the concept of the three souls can also be found. He was a member of Huna Research Associates, and knew Max Freedom Long -- the "inventor" of Huna. Victor also had Hawaiian friends and correspondents, and many past-life memories of being Hawaiian.[15]

Cora says, very wisely, that it's the simple things that matter the most; this is especially true when first developing a daily practice. Of course, people do tend to over-analyze, especially in the beginning. But once Talker has become satisfied with the logical explanation each person thinks up (which is totally individual), they can begin to approach Fetch, and through Fetch Godself, and develop their own position on the Three Souls material, their own ways of relating to it, the creative solutions they have had to come up with to make it acceptable, and all the other idiosyncratic things which make a practice personal.

Some Names for the Three Souls








Godself, Self-parent

50 Years (Cora Anderson)





Younger Self

Talking Self

Deep Self

Thorn Coyle

Sticky One

Shining Body

Sacred Dove









Haitian Voudoun

N'ame (spirit of the flesh)

Ti Bon Angel (little good angel)

Gros Bon Ange (big good angel)





Notes On The Names Of The Three Souls

The "Vivi, Emi, Ori" names are African, according to Victor Anderson. However, there does not seem to be an exact correspondence of the meanings of the African terms with the way they are used in Feri. "Vivi," for instance, is Ewe for "delicious."[16] According to an anonymous article at (no longer available, unfortunately):

The Yoruba believe that there is a god, Ori, who supervises people's choices in heaven. Literally, ori means 'head' or 'mind', because that is what one chooses before birth. If someone chooses a wise head, i.e. intelligence, wisdom, he will walk easily through life, but if someone chooses a fool's head, he will never succeed anywhere. Ori could be considered as a personal god, a sort of guardian angel who will accompany each of us for life, once chosen. Even the gods have their Ori which directs their personal lives.

...The Yoruba (Nigeria) believe that each person has at least three spiritual beings. Firstly there is the spirit, emi, literally 'breath', which resides in the lungs and heart and is fed by the wind through the nostrils, just as the fire is fed through the twin openings in the blacksmith's bellows. This emi is the vital force which makes a man live, that is, breathe, rise up, walk, be aware, be active, work, speak, see, hear and make love. There is also the shadow or shade, ojiji, which follows its owner like a dog. When he dies, it awaits his return in heaven. The third is the eleda 'spirit' or ori 'head', also translated as 'guardian soul'; from time to time it has to be 'fed' by sacrifices. At death these spiritual aspects of a person leave the body and wait for him or her in heaven. An individual is expected to return to his clan as a newborn baby.

The terms KA, BA, and ZA were taught to me by my later initiators, who received them from Victor. I have also been told that Victor gave Ka,Ba, and Sa as a possible interpretation for the parts of the self in Egyptian. He also said it was a simplification of a more complex system. According to Victor, "Sa" could also be pronounced "Za," and that is how he sometimes pronounced it.[18]

....the spirits of the ...Ka, the astral body; principle of the body and protective genius... Higher up, the Ba, soul, sublime, and multi-leveled. Next comes the Sahu, part of the spiritual self and is the spiritual body otherwise called the spiritual body. ... There is also the Sa, the higher force, essential energy of all.[19]

The KA-BA-ZA sequence, which is not in universal use among Feris, does have the advantage of being easier to chant. My personal preference for writing or talking about the Three Souls is to alternate the Vivi-Emi-Ori sequence with the English phrases, but when chanting, I use the KA-BA-ZA.


[1] Personal communication from Phoenix Willow of the Vicia line of Feri

[2] Anderson, Cora, Fifty Years In The Feri Tradition, 1994, privately printed; reprinted Albany, CA, 2004, Acorn Guild Press and available at

[3] Portions of this section are inspired by "The Three Souls Of Night Hares," an article by Willow Moon based on written and oral material from many sources, in Witch Eye: A Zine Of Feri Uprising #3, 2000.

[4] Kala: from a Huna term. The way this word is used in Feri encompasses the concepts of purification, reclaiming energy that is bound up in obsessions, getting clear of spiritual obstacles, getting all three souls aligned and open to each other, and so on. I will be writing more on this subject.

[5] In Baruch, Inni, "Speaking With Victor Anderson," Connections magazine, Winter 2001, vol. 9, no. 4, p. 6

[6] Ibid.

[7] "Neurotransmitters," in Women's Center for Mind-Body Health, Mind-Body Science online at The work of Candace Pert on neuropeptides as free-floating physical bases for emotions is seminal in this field.

[8] In the early years of Faery, an actual raw egg was used, but since the health risks of eating raw eggs have since been established, an imaginal egg works just as well.

[9] Blake, William, in a letter to Thomas Butts, Nov. 22, 1802

[10] Baruch, op.cit., p. 45

[11] Adapted from material passed to me by Willow Moon and others.

[12] Anderson, Victor, unpublished manuscript.

[13] Anderson, Victor and Cora, Etheric Anatomy: The Three Selves And Astral Travel, Albany, CA, 2004, Acorn Guild Press

[14] Heidreck, Bill, "An Abramelin Ramble," online article at

[15] Personal communication from Phoenix Willow.

[16] According to Phoenix Willow: Vivi is also an infrequently used Creole word for "child," with the possible additional meaning of "life." Also in Creole, we find vi, meaning "life, child," vivan, meaning "alive, living," and viv, meaning "live." They are all probably in the same constellation of meaning with vivi -- and all seem to be derived from the French vie, "life," and/or vivre, "to live." In modern Fon, we also find vi, meaning "child," and vivi, meaning "sweet, pleasant, to one's liking." Fon is the native tongue of Benin, a west African nation formerly known as Dahomey. As with Creole, modern Fon has been significantly influenced by the French language

[17] "Every human being has been given a 'head,' or destiny, prior to birth that can only be foreseen and arbitrated through divination. However, each person also has the ability to tap the power of this 'inner head' (ori inu) to achieve their full potential in life. One's character and personality are said to emanate from this inner head." --

[18] Personal communication from Phoenix Willow.

[19] Reference thanks to Phoenix Willow.

Part Two