The Druid's Garden

Spiritual Journeys in Tending the Land, Permaculture, Wildcrafting, and Regenerative Living

A Bardic Storytelling Ritual for Empowerment November 19, 2017

Everyone has a story to tell, and some stories are worth their weight in gold. How we retell past events, through the bardic art of storytelling, can help shape our present understanding.  Thinking about stories as acts of empowerment in this way is particularly important in an age where so many of us feel disempowered. One of the things I’ve noticed a lot lately is that people, of all ages, are really down, feeling defeated, and feeling burned out. They feel like they don’t have a lot of agency or power. And so, using ritual and spiritual practices to help us find our power, and better understand it, is an extremely useful practice.  Storytelling is a form of magic, in this case, through a bardic storytelling ritual, to help empower us and bring us hope.  So today’s post, in line with my larger series on the bardic arts, will look at a simple ritual that you can do with a friend or loved one to listen deeply and empower each other.

 

The Magician from the Tarot of Trees (one of the Archetypes used in the ritual)

The Magician from the Tarot of Trees (one of the Archetypes used in the ritual)

In The Power of Myth, Joseph Campbell in conversation with Bill Moyers (the book is based on a television show) retells old stories and shares his own stories in a compelling discussion that argues that myths, that is, the stories we tell, hold tremendous cultural power. Campbell argues, ultimately, that certain themes or stories are universal (like the hero on a journey) and that by telling these stories, we connect deeply with universal ways of understanding and inhabiting the world.  One of the arguments in the book, as recounted by the conversations between Moyers and Campbell is that western society, and the US in particular, don’t have enough effective stories, which alienate people, offer them less cultural identity and cause other kinds of problems. I’m really glossing over a lot with regards to The Power of Myth and similar kinds of works, but the point here is this–storytelling and connecting with archetypes present in the world is a very important part of human culture.

 

Even though storytelling and connecting to these broader myths is clearly important, a lot of us don’t tell many stories.  They seem largely absent in our lives.  We do have a lot of other people’s stories circulating, particularly, through movies and television, but these are not our own stories.

 

The druid community is a bit different.  If you are lucky enough to have a circle of druids nearby, you might have a chance to participate in an Eisteddfod (Bardic Circle), where we gather around the fire and share many bardic arts–including stories.  The bardic circle is the heartbeat of a druid gathering. But many of the stories shared at the Eisteddfod are not our own–about our own lives, about our own empowerment. What I present today is an alternative to a traditional bardic circle, another way that druids–and many others– might use storytelling in the druid tradition (and other contexts).

 

The Ritual

Archetypes

This ritual is performed by two people. In this ritual, we use the bardic art of storytelling to share stories that are themed through one of four Jungian archetypes (the hero, caregiver, magician, and bard). The goal of the ritual is to have each person tell a story from each of the four archetypes.

The following four archetypes can be used:

  • The Hero (a person who engages in courageous acts)
  • The Caregiver (a person who protects and cares for others)
  • The Bard (a person who realizes a creative vision)
  • The Magician (one who is able to work magic (with magic being broadly defined))

Other archetypes that you might want to include beyond the original four are these:

  • The Explorer (one who goes on a journey)
  • The Lover (one who expresses deep love for another)
  • The Sage (a person who seeks truth and deeper self awareness)
  • The Leader (one who helps lead others)*

(*The original Jungian archetype is “Ruler” but I think that doesn’t’ have the right connotation, so I changed it to “Leader”).

 

Strength from the Tarot of Trees, tied to the Hero Archetype

Strength from the Tarot of Trees, tied to the Hero Archetype

The Setting

The ritual can take place in a formal ritual setting or it can take place in a less formal setting, even over a period of days (like a weekend camping trip).  It is important, I believe, to acknowledge the opening part of the ritual and to close the ritual once the stories are complete.  How this done is up to the individuals, and may be more or less formal.

 

Preparation. Ideally, the two people doing the storytelling ritual have time to think about which story they want to tell, time to reflect upon the archetypes and consider which part of their own past experiences might best fit. You can do this prior to the actual ritual or at the beginning of the ritual (see below).

 

The Ritual

Sacred space. You may choose to open a sacred space in any manner that feels appropriate.  I’d highly suggest this step, as it helps set the “boundaries” for the ritual and creates a safe space for recounting stories.  Using a sacred grove for this is particularly useful (if you are in OBOD, opening a grove in the bardic grade would be quite appropriate).

 

Preparation. If you haven’t yet had the period of preparation, each person can go off for 15-30 min and think about the four archetypes and prepare to tell their stories.

 

Telling the story and Deep Listening.  In this ritual, person takes turns in the role the storyteller and in the role of the deep listener. The storyteller’s job is tell his or her own story accurately and deeply–to share what they want to share.

The deep listener’s job is to fully engage with the other person’s story–through eye contact, listening, and focusing on what is being said.

 

Qualities: At the end of each story, the deep listener shares their own reflection on the story, identifying what they hear and the qualities that the person shared. For example in a tale of the hero, the storyteller might tell a tale about jumping into cold water to save a drowning animal  The listener might hear that the speaker showed bravery, a quick wit, and a deep concern for the life of another. After the deep listener reflects, the storyteller should write down the qualities that deep listener shared.

 

Storytelling continues. Then the two individuals swap roles, and the next story is told. This is repeated until the stories are told for the four archetypes.

 

Reflection: At the end of the ritual, each person should have a list of qualities that they possess.  They should take time to share with each other, reflecting on what they learned about themselves, and the other, as part of the ritual.

 

Close the sacred space. Finally, the sacred space is closed and the ritual concludes.

 

Variants

You can also engage in this ritual with a number of variants.

The Empress from the Tarot of Trees, tied to the Caregiver

The Empress from the Tarot of Trees, tied to the Caregiver

Variant 1: One theme and a Larger Group. In a larger group (say, 4-6 people) you can choose one archetype and allow everyone to tell a story about it.  In a much larger group (say, 10-40 people), you can split people into groups of 4-6 and allow the stories to be shared in a more intimate way.  I haven’t done this with a very large group, but I have done it with a group of 5 people–we went through two rounds of storytelling by the fire and it was very powerful, especially with multiple “listeners” to all contribute to the qualities they heard.

 

Variant 2: Tarot Card Theme. One variant is to use tarot cards with all eight themes and let people draw the theme of the story they will tell.  Prepare a stack of tarot cards with the eight cards listed below. Each participant chooses 2 cards (make sure they put the cards back before the next person draws). This works either for a pair or a larger group (using variant 1).

Here are the Tarot Card associations:

  • The Hero (a person who engages in courageous acts) — Strength
  • The Caregiver (a person who protects and cares for others) — The Empress
  • The Bard (a person who realizes a creative vision) — The Star
  • The Magician (one who is able to work magic (with magic being broadly defined)) – The Magician
  • The Explorer (one who goes on a journey) – The Fool
  • The Lover (one who expresses deep love for another) – The Lovers
  • The Sage (a person who seeks truth and deeper self awareness) – The Hermit
  • The Leader (one who helps lead others) – The Emperor

Storytelling as Magic

I’ve done this ritual several times over the years, twice with one other person (both times very moving and deep experiences) and once with a larger group of 6 people (using the Tarot card variant, where each of us drew a card and told one story).  Both of these were very moving experiences and I learned a lot not only about myself but about my dear friends who did the ritual with me.

 

I believe a storytelling ritual like this offers us numerous benefits.  First, it gives us an opportunity to connect to some of those deep myths and archetypes that are present within human experience. Second, retelling a story allows us to reconnect to a moment, reflect on that moment, and in some cases, find deeper meaning in a moment of our past.  This allows us to find our strength, even in situations where not everyting was positive.  Third, this storytelling ritual allows your story to be heard deeply and fully by another.  In so many ways, we often aren’t able to be deeply heard by each other–attention spans are short, listening skills aren’t that great, and people are very distracted.  The power of deep listening is a gift that can be given–and it is moving to be really heard and understood.

 

Finally, the entire experience can be incredibly empowering. Retelling our own stories, experiencing them again–and most importantly, having them heard, can help empower us, aid in our own growth and promote our own deeper understanding of self.

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A Druid’s Anchor Spot November 12, 2017

Current statistics from the United States EPA suggest that Americans spend almost not amount of time outside: the average American now spends 93% of their total time enclosed (including 87% of their lives indoors and 6% enclosed in automobiles). A UK-based survey indicated that children now spend less than 30 minutes or less outside and 20% of children don’t spend any time outdoors on an average day (which is less time than prisoners spend outside per day). I think that the reason that a lot of people find druidry is because of statistics like these: increasing work and life demands make it harder to get outside, increased urban sprawl makes it harder to find “wild spaces”, and our relationship with nature is at a deficit that has implications for our health, happiness, and well being.

 

If (re)connection with nature is a clear goal for those on the druid path and those on related nature-based paths, then it seems that one of the most important things we can do is get outside and spend quality time with nature. But we druids know that not all time spent outdoors is the same. The above surveys aren’t even looking at specific activities tied to nature or quality time in nature, simply the minutes spent outdoors. Riding your lawnmower (which I suspect accounts for a good portion of outdoor time for many people) is not the same as quietly observing and interacting in a natural setting, nor will it give the same spiritual, health, or emotional benefits. There are, of course, lots of ways we might seek connection with nature. Today, I’m going to suggest one strategy that I’m calling the “Druid’s Anchor Spot.”

 

What is the Druid’s Anchor Spot?

My new Druid Anchor Spot!

My new Druid Anchor Spot!

The Druid’s Anchor Spot is is an outdoor place that is easily accessible to you in all weather where you can deeply connect with the living earth through observation, focus, and interaction. The Anchor Spot is as the name intends: it is a regular focus or “anchor” to nature and can be used as one of the key components of your growing spiritual connection with nature. Seems simple enough, right? Yes, it is. The rest of this post will share how to find your Anchor Spot and make the most of it.

 

In order to find your perfect anchor spot, there are at least four considerations:

 

Accessibility. Your Druid’s Anchor Spot should be very easily accessible by you as part of your normal patterns in the day. Perhaps this is a stone by a stream behind your house, an edge area “overgrown” on your walk to work, a butterfly garden in your own backyard, the tree line outside of your workplace that you can visit on your breaks, a stone circle you build in the woods. Wherever it is, you should be able to easily access it several times a week.

 

Quietude. The second consideration is that you should be able to go to your anchor spot and be relatively undisturbed as much as possible (for those with families and in urban environments, this may be more tricky). For children, helping establish a “family anchor spot” is a great activity that can encourage connection with nature with the whole family, but you will still want to have time alone in nature at your anchor spot when possible.

 

An Ecosystem. Third, if at all possible, you want your spot to have some wildness to it or to have an ecosystem beyond a lawn, somewhere that nature has been allowed to grow and thrive. In other words, you are looking for a place that is not a monoculture but a polyculture. The more “natural” and diverse the spot is, the more you’ll have a chance to interact with many different species and grow in your own connection with the land. Lawns do have a bit of life in them, but not much comparably speaking. If you had a choice between a wild hedge on the edge of a field and a lawn, the wild hedge is a much better choice.

So much life to see and find in nature!

So much life to see and find in nature!

A Spirit Welcome. Finally, I think its important to be in a place where the spirits of the land are happy and want you there. Some places don’t have the right feel, you might not feel welcome or the spirits want left alone.  This is not ideal for your sit spot.  This is something you feel out intuitively. You might use some of the strategies outlined in my last post or in my two druid tree working posts on tree communication for help as to how to ascertain if you are welcome and if this will be a place of mutual healing and growth.

 

Visiting Your Anchor Spot

After you select your anchor spot, try to visit it often, preferably every day. Part of the Anchor Spot’s magic is that you get to see the same spot in all kinds of weather, seasons, and conditions.  Because of this, to do this activity, consider committing to regularly coming to your anchor spot for a full cycle of the sun-that is, a full year year. A lot of people don’t like to go out in anything but sunny weather, but with the anchor spot, I’d encourage you to go see it in different kinds of weather. Look at it during a storm, look at it in the morning, observe it in the night, sit with it in the snow (if you get snow). Nature is such a dynamic experience that every moment—every day—will offer you something new. The idea here is to see this spot, in all of her seasons, in all of her faces.

 

What to do at your Anchor Spot

Now that we’ve established what the Anchor Spot is, how to choose a spot, and how often to visit, we’ll explore what you can do at your anchor spot.

 

Honoring the Land and the Spirits

Your druid’s anchor spot is going to teach you so much over a period of time, and it is always a good idea to give back. I would suggest making a simple offering for the land and the spirits before you begin any of your anchor spot work, and at regular intervals. Leaving a simple offering, for example, to show appreciation to the living earth is certainly one possibility (I advocate for liquid gold offerings as they offer nitrogen directly to the plants, but I’m a bit weird). Building a small shrine (even something as simple as three stacked stones) or tying a ribbon around a tree is another great way to make a simple offering, to designate this spot as something very sacred. You can also do various kinds of energetic work (light body from OBOD, Sphere of Protection from AODA).

 

Observation

You can observe in a variety of different ways in your Anchor Spot. All of these observations are are meditative in nature—in this case, quieting your mind and simply letting nature fill it with her own richness.

 

Sensory Observation.  Observation and interaction in nature are some of the foundational building blocks to a spiritual connection with the living earth. Observation can offer us a sense of curiosity and wonder about the living earth, and, in so doing, cultivate a deeper connection with the land. Even within a tiny patch of land like your Druid’s Anchor Spot, there is a tremendous amount to know and discover. And because nature is dynamic, each day brings changes, each season offers new experiences, and much can be gained from this process. Breathe deeply, feel the land beneath you and under your fingertips, observe all that you can. Use not only your eyes for this work but your other senses are appropriate: touch, smell, taste, and hearing.

 

Focus. A second way of observing the land around you is by focusing in on the minute details of something. For this, you might choose a single leaf, a single flower, a single small drip or eddy of a stream—whatever catches your eye. And for the next 10-15 minutes, you simply observe it, carefully. Pay attention to the growth habits of the leaf, the complexity of the flower, the interplay of light and color. Also as part of your focus work, engage in your other senses—pay attention to smell, touch, and if appropriate, taste. Each of our 5 senses has something to offer us in terms of learning about nature. The first time I did this focus activity, I spent about 20 minutes with an all heal flower (Prunella Vulgaris) also known as wound wort or heart of the earth. I smelled it, paid attention to which of the blooms was emerging, nibbled on it (as I know it is edible and medicinal) and looked at its growth pattern. By the end of those 20 minutes, I really knew that plant in ways I hadn’t before—just because of the sensory experience.  And so you can do this: zero in on a particular part of the ecosystem in your sit spot—a single flower, a leaf, or a plant ,and observe the details of that plant for a period of time. This work can be greatly aided by bringing a Loupe (a Jeweler’s Loupe, which is a small magnifiying glass).  If you do this with various plant, insect, and fungal life in your sit spot, soon, everything there will be like an old friend to you.

 

Stillness, Melding, and Meditation

Stillness and Melding. When you visit, spend a good portion of your time in stillness—simply sit and be present with the land around you. Be quiet, don’t move, just simply be. Take it all in. The Anchor Spot technique asks us to slow down and be present with the land, to reduce our pace to the pace of nature. You can further this by working to blend in, to become one with the land, a full part and participant. I call this “melding.” You become part of the landscape rather than separate from it.

 

Melding is critically important to see animal life. Humans are often very noisy, and when you spend all of your time walking or hiking through the wilds, certain animals or birds signal a warning and everyone else that is there goes into hiding. When you sit still for 20 or so min, you blend in and you will have a chance to see a lot more animal activity. The more that you are able to meld with this spot, the more that the land—and her many creatures—will open up to you. Both because they will become used to your presence, but also, because in sitting still and quiet, you become part of the land rather than simply traveling through it.

 

For example, I remember the time a vision quest where I was sitting against a tree in stillness and worked to meld, and had been doing so for about an hour, and it was getting dark (dusk and dawn are great times to see animal movements). And I heard this rustling on the forest floor: it was a huge flock of wild turkeys. They never saw me, and I had this amazing opportunity to observe them for almost a half an hour—I saw their tom turkey, the pecking order, the foraging behavior, their communication with each other, and so on. If I had been walking through the woods, I never would have had that experience because they would have ran away.  But sitting next to the tree, the turkeys walked right by me and never even noticed I was there. Practice blending into the anchor spot, being part of it in the quiet way that animals and plants do. Recognize that you, too, are an animal here in this ecosystem.

 

Close observation of an aster

Close observation of an aster

Nature Meditation. While you are in your druid anchor spot, this is also a very appropriate place to do some simple meditation and breathwork. Lots of possibilities exist for this: I like to engage in simple discursive meditation or color breathing (techniques both described in detail by John Michael Greer in The Druidry Handbook).

 

 

Reflection and Study Surrounding Your Anchor Spot

Beyond the above techniques, you may want to engage in any of the following activities that help you deepen and reflect on your interaction with this spot:

 

Anchor Spot Notebook or Photo Journal. You may want to start an Anchor Spot notebook (or keep your observations recorded in your druid’s notebook or spiritual journal). Documenting nature through sketching and writing observations is a time-honored human tradition to learn more about the living earth. For example The Forest Unseen: A Year’s Watch in Nature by David George Haskell describes a biologist’s observations of a square meter in old growth forest for a year. Your notebook will help you keep track of what you are seeing over a period of time and gain deep insights about the land and her inhabitants. These simple observations often lead to profound truths and understandings. You could write about it, sketch, take photographs, and so on to help develop your understanding of this space.

 

Learning about Nature. Another activity that is a great one for your anchor spot is to work on identifying some of the life you observe there. Field guides for trees, plants, insects, birds and mushrooms are all readily available for most bioregions. Animal droppings or animal track guides are also useful for this purpose. Bring your guide with you and spend some time seeing what you can learn about the names and ecology of the life in your sit spot. If you want to take it a step further, learn what human uses these plants once had (medicinal, edible, crafting, and so on). Identify any trees that are there and learn about their woods and what they are used for. Identify the composition of the soil, of the rocks, of the geology present. Listen for bird calls and learn how to identify them. Identify any animal tracks or droppings that you see present. Learning about all of nature can be very challenging, but taking a small slice and zeroing in on it in your sit spot is very useful.

 

Nature's cycles - mushrooms even grow in the winter months and are fun to see in your anchor spot

Nature’s cycles – mushrooms even grow in the winter months and are fun to see in your anchor spot

Conclusion

While the Anchor Spot seems like a very simple practice, it can profoundly and powerfully shape your connection to the living earth. You will learn a tremendous amount about the world around you and be much more intimately connected to the fabric of the landscape. Further, rooted in the idea of the Anchor Spot as I have presented it is the assertion that the more you know about nature and the more you are able to connect with her, the deeper your connection to nature will be. This opens up possibilities not only for your deepening connection with the living earth, but the kind of magic, healing, and regeneration you can work with her.   If you decide to use this technique–or already do–please share in the comments! 

 

* Note: This idea comes from two places, and I want to acknowledge them here.  First, it is inspired by the Wilderness Awareness School’s “sit spot”. Second, it has arisen from the many conversations I’ve had with druids—this seems to be a natural practice that evolves over time for many.

 

Establishing Sacred Land: Shaping A Shared Vision November 5, 2017

In Tending the Wild, a book that has deeply shaped my thinking about humans, nature and relationship, M. Kat Anderson reports in her introduction that the concept of “wilderness” had a very different understanding to the native peoples of California.  To the native peoples, “wilderness” was a negative thing; it was land that was essentially “untended” and left on its own. Native peoples saw tending the land–scattering seeds, selective burning, cultivating various kinds of perennial and annual spaces–as necessary for the health and growth of the land.  And the abundance that is reported by early western visitors to California and all of what is now known as North America certainly supported that fact: the land was incredibly rich, diverse, and abundant.

 

Of course, today, we see “wilderness” as a good thing. It is something that humans haven’t touched, it remains pristine and unbroken. In the post-industrial western world, the typical “touch” of humans on the landscape are far from nurturing ,which is why the idea of wilderness is appealing. But as we’ve seen through the permaculture movement, humans are re-learning how to tend nature, how to become part of nature, and how to tend their lands.  It is from this mentality, that of “tending” and of “stewardship” that we can see how establishing sacred land requires a completely different way of thinking about you and your relationship to the land.

 

Abundance of the Land

Abundance of the Land

In my first post on this series last week, I discussed the concept of a “sacred landscape” or “sacred land”; an intentional piece of land where you can co-create a sacred place with the spirits of the land.  This sacred land may include multiple kinds of things: stone circles, gardens, wild spaces, but the overall intent is that the entire land is sacred and you dedicate it as such. Typically, this would be done on land that you “own” or have unrestricted access to. I’ll also note that I’m not implying that all land isn’t sacred–it very much is. However, I am saying that we are working to do something here that uses spiritual tools in charging land for spiritual purpose. In my post last week, I offered some background about language, ownership, and honoring. Now, we’ll talk about shaping a shared vision and doing some key ritual work to help bring this dream into a reality.

 

Inner and Outer Work

As I discussed in my long series last year on land healing and in several other places, the most basic magical adage comes from Hermes Trismegistus and has been modernly described as “as above, so below; as within, so without.” This is critical to know when creating sacred landscapes and sacred spaces. Any work we do energetically reflects outward physically; and any physical healing work offers energetic benefits on the land. I believe that the most effective way of co-creating sacred land is to attend to both of these sides, in harmony with each other. Your energetic work can begin immediately; the physical work on the land will likely unfold over a period of years. Keeping this in mind as you begin to shape your shared vision for your own sacred land is a very useful approach.

 

Shaping A Shared Vision for Sacred Land

As you are continuing to take care of the preliminaries I discussed last week: cleaning up garbage, honoring the spirits, being present with the land, you can start to move into the second part of the work: shaping a vision. I again want to encourage you to take the time that this process needs–don’t do anything too quickly or without a clear sense of the will of the spirits of the land. In permaculture design, before we create or design anything, we spend a period of time observing and interacting with the land around us (in an ideal setting, this would be a full year’s time to see the full cycle of the seasons and patterns of light, wind, rain, and growth upon the landscape). In terms of creating a sacred landscape, I would suggest a similar process: I think that we need a period of time in a shared vision and coming into an understanding of the work that should be done. It depends on where you are and where the land is in terms of how long this takes.

 

In the last several months, even as I was waiting for the house sale to close, I have been on the land as often as possible, watching the land transition from summer to fall and now, quickly, to early winter. I have spent a lot of time engaging in deep listening and visioning work, and each of the experiences has started to help shape, for me, the work the spirits would like to see here on this land: in other words, this land’s sacred purpose(s). There are countless strategies for how you might go about shaping the vision together–I’ll share a few that I’m using.

 

Find the Dominant Tree(s) and commune. One strategy that I have used to understand and connect with the spirits of the land is to find the oldest tree on the land–the one that has presence. You know it when you see it–around here, the oldest, dominant trees were often once the corner trees of fields, marking boundaries, with stones from the field piled up around them. When the forests filled back in around them, they just kept growing. Find these trees and spend time communicating with them on the inner and on the outer planes (see links for how to do this work).

 

I found several such trees on my new land: a black oak in the west and a white oak in the east, down by the creek that runs on the edge of my property and have been working with them since I first came to this land. Just this weekend, I found a third massive oak to the south (so now, clearly, I just need to find the northern one!) I have already spent–and will continue to spend–time communing with these trees to understand the work that we are to do on the land. These oaks are the some of the elders here–they have witnessed much and have much to share. I’m delighted that they are Oaks–for many trees go to sleep during the dark half of the year, but the Oaks typically do not. So I will be able to work with them and several other conifer species during the winter months: eastern hemlock, white pine, juniper, eastern white cedar, and white spruce.

 

An Ancient Black Oak

An Ancient Black Oak

Dowsing and Pendulum work. Even if you have not cultivated the kinds of spiritual gifts to speak directly with the spirits of the land (and these gifts can be cultivated with practice, meditation, and time), you can discern a great deal by using various divination methods. For example, if you wanted to establish a sacred space or stone circle on the land for the purposes of ritual work, you can use a dowsing rod or pendulum to help point you in the right direction. These tools do take practice, but anyone can learn them. For basic instructions on dowsing, Webster’s Dowsing for Beginners is a good place to start. For basic instructions on using a pendulum, see here. I’ve used the pendulum method myself–you set an intention aloud: I would like to establish a sacred grove. Then, you can walk around the land and see which way it is pointing you. When you get to the spot, it will often go crazy and in a circle. Things like this can help the spirits of the land guide you.

 

Observe and Interact. Working with the land isn’t just an inner principle–it is also part of the outer work we can do to create ecologically diverse and rich landscapes that serve a variety of functions and purposes. The rise and fall of the sun, the flow of water across the landscape, the issues of pollution and toxins, the patterns of shade–all of these also matter. These are basic elemental realities–and modern humans often choose to ignore them. In permaculture design, before developing or finalizing a design, a year of observation is considered to be the best practice, the one that can lead to the most successful and well-thought out designs.  This observation and interaction allows the designer to see how the changing seasons impact the landscape, to observe the flows of water, the sun, the wind, to find microclimates, to see what life is already there and growing. This, too, is part of how we align with nature–simply being present with it and understanding it as fully as we can.  Figuring out what the vision will be, working with nature’s flows, patterns, and rhythms to bring that into reality.  Thinking about small, slow practices that spiral and unfold like petals of a rose opening up.

 

These are just some, of many ways, of communing with nature.  The more time you spend on this process seeking deeper understanding, the more effective you will be.

 

Energetics and Ritual

A second thing that you can begin to do very early in the process of establishing sacred land is to do various rituals for the space.  Typically, these are are welcoming rituals and cleansing rituals. Rituals that help set the tone for everything that is to come. A few of the things you can do are as follows:

 

Land and House Cleansing/Blessing: You can do a simple cleansing and blessing using the four elements. Get a friend or two and carry representations of the elements around the property. A smudge stick/incense, a bowl of water, a bowl of earth, and a candle are all you need for this. If you are alone, bring a smudge stick that is burning and a bowl of salt water and you are set.

 

Smudge sticks for blessing

Smudge sticks for blessing

Land Smudging. I like the idea of employing specific herbs for specific magical purposes, and this kind of “introductory” work is also super helpful here. Building a fire and casting certain cleansing and healing herbs or tree branches upon it is one such way: eastern white cedar, white pine, sage, or lavender are particularly good for this purpose. Or, in a more extreme example, At the last OBOD East Coast Gathering, I ran a smudge stick workshop (based on this post). At the end of the workshop, we had some leftover materials of various kinds: extra white pine, cedar, sage, lavender, sweet clover, and so on. A friend and I made what we called a “smudge bomb”; we used two paper bags and layered in all of the material and then tied it up with white cotton string. When the Ovates met around the fire the next morning, they laid the smudge bomb carefully on the still-hot coals and it smoldered there, offering an incredible smell all around the camp (and cleansing smoke into the air many miles beyond).  In fact, I’m constructing several smaller smudge bombs for my work here over the winter months (maybe I’ll write more on this soon!)

 

Music and Dance. Play some music, dance in the land, show the land that you are happy to be there! I have some drummer friends, and within a month or so, weather providing, I will invite everyone out to drum up some good energy and simply be present on the land. If not, we’ll convene for such work in the spring!

 

Energy work. Many people practice a form of energy work like Reiki, etc. In AODA, we work a lot with the three currents (solar, lunar, telluric) and working with those through the Sphere of Protection is my most basic energy working. Doing any energy work you can to bring in positive energy to the land early on is very useful–it gives the land a boost to continue to facilitate deeper connections.

 

A Vision and Goals: The Story of the New Land

Throughout all of the ritual work, preliminary work discussed during the last post, and the listening and communicating work above, you should hopefully come to a larger vision or goal for the sacred land you are co-creating. In permaculture design, we might call this a “design concept statement.” Its a simple statement that offers us the overall goal for the space–this statement allows us to always keep in mind the overall goal when making any specific decision. In the visioning work I am doing, one of the goals that came forth was that this was to be a place of deep healing for many.

 

One of the things that has been weighing on me even during the purchasing process is the use of the land prior to my arrival. About 3 acres of the land has been “sustainably” timbered 4 times in the last 40 years, or once every decade. In fact, the owners timbered it again just before they put it up for sale (which deeply saddened me, but is, unfortunately, typical of the mindsets average Americans have towards the land as a resource-extraction machine). About six months before this, in my work with the land spirits in the region in doing land healing work, I was told that the land that was waiting for me would be in need of healing. Given this, I had been prepared for a lot of things–it is one of my callings in the world to heal damaged lands.

 

Breaking down the old and regrowth

Breaking down the old and regrowth

My path as a druid has taught me about the pain of the land, but also her possibility of healing. Here in PA, in visiting and traveling all over this region, I was able to witness what had been done to the broader landscape and listen about what was needed for the land to heal. I saw the darkness in the land, the pain, but also the incredible promise of things to come. I came to better understand the energetic problems with fracking and natural gas extraction, strip mining, “sustainable logging” and all of the extraction activities that are so prevalent everywhere (many of which I have blogged about in previous posts). But I also came to understand the beauty that healing brings–the spaces that have been set aside or preserved, the old forests that have regrown (like the amazing PA Wilds are!) and the healing power of nature.

 

The ancient oaks told me that this land would serve as a microcosm for healing across the broader land: that was the ultimate purpose of our sacred work here upon this land. Any land healing work or physical healing that is done on this land would radiate outward. This knowledge, then, will shape everything that I am going to do moving forward.

 

Further, as I walked the new land to which I belong, I thought about my own deep pain and hurt over in my lifetime, particularly over the last 5 or so years. I realized that the land and I were the same. We both had been partially timbered several times over the recent years, so to speak. To heal this land was to heal myself. But on an even broader level, as these oaks shared, to heal this land was to bring healing to everything surrounding it. This land, then, will be like a brightly burning lightbulb radiating outward to the rest of the land. This will be a place of healing for all who come here–and with that goal, things like healing herb gardens, sanctuary spaces, and more, may unfold. I know that there is a lot more to this work than what I’ve shard above, but it is a good start!

 

I’ll continue to write about my work on the land in the coming months and years–when I have something to share :).  In the meantime, blessings as November deepens and winter is soon upon us.

 

An Ancestor Oracle Deck October 31, 2017

A part of my completed Ancestor Oracle (currently with 20+ cards)

A part of my completed Ancestor Oracle (currently with 20+ cards)

Samhain is here, and with it comes a time of reflection, casting away, and working with our ancestors. In my post several weeks ago, I discussed in great depth the ways of working with various kinds of ancestors–in this post, we’ll explore a bardic art  project project that you can make to work with your ancestors: an Ancestor Oracle. This was an idea birthed by a friend of mine and I on the drive back from the OBOD East Coast Gathering this year.  We spent hours in the car talking through all kinds of things, and one of the things that came up was a conversation about working with the ancestors–by the end of the conversation, we had both decided to construct an Ancestor Oracle in time for Samhain this year.  I thought others might also like to construct one of their own, and so, this post will tell you what this is about and how you might create one.

 

The basic concept of the Ancestor Oracle is simple: you generate a list of your ancestors (however you conceive of them): ancestors of blood, land, and tradition, those others whom you have loved and lost, human or otherwise.  Then, you either create a deck of cards (which this post describes), get printable blank cards or purchase a blank deck of cards.  Each ancestor or group of ancestors that you want to represent is giving their own card.  Each person’s ancestor oracle would, of course, be unique to that person.  The Oracle itself can be used in a number of different ways including divination, honoring ancestors, celebrating Samhain, and grieving lost loved ones.

 

Selecting Ancestors

Before you construct your deck, you will want to spend some time making a list of the ancestors you want to acknowledge.  Samhain is a particularly good time for this kind of work. For me, I included ancestors of blood, tradition, and land all within my deck. Some of them ended up as a group, like “The Ancient Druids” (because I don’t know their names) while others (like Iolo Morganwg, Ross Nichols, and Juliet Ashley–three important figures in my own druid heritage) were named specifically. I also included, of course, a range of loved ones and family members who have passed on. I found that this work took time–I had to compile my list, come back to it over a period of days and spend some time meditating upon it.

 

Doing this in advance is important to know: do you have 100 different ancestors you want to represent or just 20?  That will help you get a sense of what kind of supplies you need and how many cards you want to create. The Ancestor Oracle is, by definition, an evolving project (as I’ll discuss in the next section), so you’ll want more cards than you need at present.

 

Using your Ancestor Oracle

Once you’ve made your Ancestor Oracle, you can use it in a variety of ways. For one, an oracle is like any other divination system: you can seek wisdom and guidance from it as you would with the Tarot, Geomancy, and so forth. You might ask a question and draw a card, connecting with that ancestor and the advice or wisdom that they/he/she shared. If facing a difficult situation, you could draw a card and think about the kind of wisdom that particular ancestor might embody.

 

You can also use it for longer-term ancestor work. What I have been doing since creating mine two months ago is drawing a card each week to place on my altar–this shows me which ancestors I can attend to this week and what wisdom they share.  Given that this is the period of time where ancestor work is done, I think I will make this a yearly part of my own celebrations of this time: for the months of August, September and October, I draw a weekly card and work with that ancestor, leaving the card on my altar for the week.

 

A third way you can use the Ancestor Oracle is for an ancestor alter.  Now that we are at Samhain, I have laid out all of my cards on my main altar to honor my ancestors.  I will probably leave them there till Alban Arthan (Yule).  This altar the place where I do my daily meditations, Sphere of Protection, prayers, etc, so they are there and present with me.  Seeing the cards there, each day, has been a very profound experience and has really helped me to better connect with my various ancestors.  Especially the ones of my tradition, whose words and work I embody as a druid each day.

 

Front and back of my ancestor oracle

Front and back of my ancestor oracle

A final way I plan to use the ancestor oracle is with grief and remembrance. When I constructed my deck, I made many more cards than I currently have ancestors. The truth is that I have been looking for some additional ritualized way of grieving a lost relative or friend, and the ancestor oracle offers me this way.  When someone I know and love crosses over the veil and joins my other ancestors, as I go through the grieving process and come to a place of acceptance, I will add them to the ancestor oracle and honor them in a ritual way.  I feel very good about this use of the deck, and know it will be a powerful healing tool. I suspect that there are a lot of other possibilities for using an Ancestor Oracle–if you have any, please share!

Some Options for Creating Your Oracle

Now that we have some sense of what an Ancestor Oracle is and how you might use it, let’s get down to how you can create it. I recognize, of course, that not everyone has cultivated visual art skills, and so, some of you might be looking for a route that you can manage.  That said, there are a few routes you could go to make this deck.  Here are four such options:

 

Option 1:   The route I took and will describe in this post, is to break out the art supplies and make some kind of artistic deck.  Since I am a visual artist, I made a watercolor deck.  I’m going to show you how to do this method (instructions in the 2nd half of this post), and even if you have very little practice or skill at present, you can still make a deck that speaks to you using basic watercolor wash techniques that anyone can do.

 

Option 2: My friend ordered a set of ready made blank tarot cards and wrote the names of each of her ancestors on them–this is a wonderful idea.  You can write in a normal script or try something fancy.  You could also paint them with acrylics.  Even a chisel point pen, like that used for calligraphy, would give a nice touch.

 

Option 3: Another way you could make this deck is by printing out pictures or using a photo editor to actually visually represent the different ancestors.  Taking it to a local print shop and having it printed and cut wouldn’t be too expensive (or you can order blank printable cards to do at home). I would talk to the print shop about what they are capable of before you went this route. Or you could get the photos themselves and even cut them to size and adhere them to a playing card deck. The possibilities for using photos to make your oracle deck are numerous.

 

Option 4: You don’t have to make an oracle with cards; you could make it with objects.  Find one small object that represents each ancestor, put them in a nice cloth bag, and your oracle is born!

 

Option 5: You also could make your oracle out of something  other than cards: you could woodburn wooden rounds, you could carve wooden rounds, you could paint on rocks, create polymer disks, and so forth.  The sky is the limit!

Instructions to Create a Watercolor-Based Oracle

Now that I’ve covered the ways you might use this deck and what its overall purpose is, I’m going to walk you through a simple way that you can make your own beautiful ancestor oracle deck using watercolors.  No painting skill is required to create this deck (I promise!), but you will need some supplies.

Supplies

You should be able to get all of these supplies for under $30 or so of  at a local craft/art store or borrow from an artist friend:

  • 140 lb watercolor paper. The weight is important here–you want a weight to your finished cards.  Weight of less than 120 isn’t going to be thick enough.  Often, art supply stores sell single sheets of watercolor paper that are 22″ x 30″ in size for $3-$7–this is a great idea and is what I used for my deck. Otherwise, a watercolor pad will be fine.  Watercolor papers have different “tooth” or roughage; a more rough paper will give you more interesting textures than a smoother one.
  • Watercolors. Any watercolors, even a pan of children’s watercolors, will work for this. Having a variety of colors is helpful but even a few colors will work.  The colors will, of course, determine the final product.
  • Brushes. You will need a 1″ or larger brush as well as a smaller brush for lettering and splattering paint. Here’s a tip: professional artist paintbrushes can be kind of pricey–but if you go to where they sell house paint (like a home improvement store) they sell really nice brushes there for half the price.
  • Scissors, a box cutter, paper cutter, or X-acto blade to cut your cards out.
  • Pencil
  • Ruler
  • Paper towels or newspaper for your surface.  This is a messy project!
  • Jar of clean water for wetting your paints and cleaning your brush
  • Plate for mixing watercolor colors (optional but useful)
  • Chisel point/Calligrapher’s pen for writing names

 

Creating your Card Background

Now that you have your supplies, we are going to do this project in two steps. The first step is to create the background of the cards.  The background should be somewhat uniform.

 

First: Lay down some newspaper or paper towels on your surface.  For one, this is messy and for two, you don’t want too much paint getting on the other side of your paper.  I didn’t do this, but I was working on dedicated art studio space. Get your supplies ready to use.

Ready to paint

Ready to paint

Second: Now, you will need to decide a color combination for your deck.  I went with colors of the harvest–browns, oranges, yellows–the colors of fall leaves.  Because Samhain is a time of the ancestors, I wanted to embody the colors of this season here in my part of the world.

 

Third: Now, get your paints wet (assuming  you have dry pans of paint). If you are working with tubes, understand that wet watercolor in tubes is *super potent* and you will need only a little bit.

 

Fourth: Now, wet your full paper with water; getting it fairly saturated is a good idea.  Its OK if its a bit drippy.

 

Fifth: Layer a few colors onto the page, giving it a good amount of color (depending on how you want it to look).  The colors will likely run, and this is a good thing.  The paper may also bunch or curl a bit–this is ok (we didn’t stretch it).

First layers of color with Acorn Cat supervising

First layers of color with Acorn Cat supervising

Sixth: Now, here’s where time and chance come in.  Watercolors have a mind of their own, and they change and spread as they dry.  To make this background, you can take advantage of this. While the original base layer is still wet, get your smaller brush full of color, and hold it about 3-6″ over your paper.  Hit the brush to your other hand and the color will splatter nicely.  Splatter the second color all over.

Layers and splatters

Layers and splatters

Seventh: Repeat this with several other colors. Then, give it 5 min to dry, come back and do it again, and repeat that process. I layered about 8 or so slightly different color layers onto my page as the base layer slowly dried.

Ready for salt!

Ready for salt!

Eighth: You can also use plain table salt or sea salt to add a wonderful effect to your card back.  The salt should be the last thing you add to the page–it makes something that looks like snowflakes on your page by sending away the pigment from where the salt grain fell.  I really like the effect.  Before you add your salt.  check to see if there are any particularly large pools of water–you might want to sop them up with your brush (we are going for a consistent background look, and pools of water can make things less consistent).

Sea salt ready to be sprinkled

Sea salt ready to be sprinkled

Just sprinkle a little bit, on the pages, like you are salting your meal.  Then, give it time to completely dry.

Beautiful salt effect once dry!

Beautiful salt effect once dry!

 

Finally: Let the sheets fully dry (you can use a hair dryer to speed things up if you really want) and proceed to the next step.

Creating the Card Fronts

For the card fronts, I am going to suggest that you do a simple watercolor wash (1-2 mixed colors, using steps 1-5 above).  You can choose to do the same color on the entire front for consistency of cards, or, if you’d like, you can cut them and then do a different color wash on each card. In other words, if you want them all to be uniform, you can do the watercolor wash, let it dry, and then cut it up.  If you want the cards to have different colors, cut them up first.

Watercolor wash on the front is much simpler - just using one to two colors on a wet sheet of paper.  Supervising cat is no longer paying much attention.

Watercolor wash on the front is much simpler – just using one to two colors on a wet sheet of paper. Supervising cat is no longer paying much attention.

The easiest way to cut them up is to measure and draw lines in pencil to whatever size you want.  There are certainly common sizes for tarot cards (like 3.5″ x. 5.5″) but since this is your deck, you can make it whatever size you want–even round! The other option is to make one card as a template and then use it to trace out all of the other cards. If you want them round, just get a cup of the right size and trace the cup onto the sheet and cut them out. Or you can use a paper cutter, like I did.

Paper cutter

Paper cutter

Finished cut cards

Finished cut cards

Once you have your cards cut and have done a watercolor wash on the card fronts, you might want to snip the edges to keep the card nice (or if you are a scrapbooker, you might have one of those fancy card rounders!)

Snipping corners

Snipping corners

You can finish the cards by adding the names of your ancestors, one per card.  If you get a nice chisel point pen (like the kind calligraphers use) it will make your writing look really nice, which is an added touch.

 

If you’d like, a nice technique to finish the edges of the cards is to darken them.  To do this, take a black ink pad and a makeup sponge.  Dab the sponge onto the ink pad, and then rub it gently over the edge of the card on both sides (If you haven’t done this before, consider practicing it before you go ahead and do it!).  You’ll have a darker edge and a border, which gives the cards a nice complete look.

Edging cards

Edging cards

 

I also chose to paint a symbol for each of my ancestors like freshly baked bread, a rocking chair, etc.  That was my way of connecting to the ancestor not only verbally but also symbolically. If you are uncertain of your drawing ability, you can also print and cut out a picture or other graphic that can be glued to the card.  If you are going to glue anything, I strongly suggest using a bookbinder’s glue, like Yes! Paste or even one of those little kids paste pots or glue sticks.  A lot of glue (like Elmers) has too much water in it and will make a lot of wrinkles as it saturates the paper of whatever you are gluing.

Edged cards ready for names!

Edged cards (Front and Back) ready for names!

 

I hope you found these instructions helpful.  May the ancestors be with you this Samhain and blessings upon you during this sacred time.

 

Establishing Sacred Land, or, A Home-Coming October 29, 2017

There has been a lot of talk in the American druid scene in the last few years about establishing sacred spaces, creating sacred groves, and really staring to re-enchant our land here. I think druids and other earth-centered spiritual traditions around the world, particularly those living in places shaped by colonization, face these same challenges: how do we create our own sacred spaces? What does that look like?  I wrote earlier this year, for example, about Stones Rising at Four Quarters farm, and the raising of standing stones. A few years ago, I’ve also written a series on sacred sites in the US and how to build some sacred sites. This post continues those conversations.

White Oak by the Creek

White Oak by the Creek

In my Stones Rising post, I talked about how establishing sacred spaces, as a community, was certainly an “American” challenge because of the history of colonialism and the genocide of native peoples here.  I commented how we were living on “someone else’s sacred land.” And there is certainly truth in that statement. However, upon further reflection and meditation, I think this statement is much more complicated and problematic. Here’s the thing: as long as we think about the land where we were born, and where we live, as someone else’s sacred land, it continues to be inaccessible/unavailable/distant from us.  We feel like we are outsiders, inhabiting a place to which we do not belong. And the truth is this–we are here now, we are working to rebuild, we are working to reconnect, working to understand the sacredness of nature, her magic, her medicine. If we work to create sacred spaces, learn about ecology, uses of plants, and so on (a lot of stuff I advocate here on this blog), I think that this kind of work very much honors the ancestors of the land and the relationships they had with the land. In other words, we learn the land, we let the land teach us, and we connect with it on the deepest levels.

 

Obviously, its not ok to visit someone else’s sacred site and claiming it as your own–that is cultural appropriation.  What is also inappropriate is not acknowledging the many ancestors of the land who came before–we have to recognize what happened here, on this soil, and help the land and spirits to heal.  Given these two points, I believe that what we need to do is forge new connections for a new time.  We have to build, from scratch, both our relationships with the land and the sacred spaces we need to honor the land.

 

And yet, “re-enchanting” or our land, so to speak, and connecting with it is a multi-generational process.  It will take lifetimes of work, generations of people, individuals and groups.  But I believe that work begins here and now–and for many of us, has already begun. The danger of not creating sacred spaces and making this land our sacred land means that we will never be fully connected to it.   The danger of not seeing the land where you were born as your own means that you have no place to call home.

 

So in today’s post,  taking this “sacred space” concept more to the practical level, I’d like to explore the work of establishing a piece of land, of any size, as sacred land–that is, establishing and maintaining a permanent sacred space, a sacred sanctuary, a place of magic, contemplation, reflection, and renewal (and many other things). This post coincides with my purchase of new land and my own moving to a new home, and so I’ll use myself as a case study.

 

Sacred Land/Landscapes

What do I mean when I say “sacred land” or a “sacred landscape”? How is it different than a “sacred site?” In both cases, we are cultivating a relationship with the land, but the scope of that relationship differs. The way that I see this distinction is as follows.

 

Sacred Sites: We can establish a sacred site, like a stone circle, sacred garden, shrine, altar, and so on, as a stand-alone space. These are single constructions that offers a particular kind of blessing to the land or has another kind of use (or series of uses). They may be hidden away or created in a place that has many different purposes. The point here is that something is set aside for purposes only to be used as sacred (like a stone circle).

 

Sacred Landscape - room to regrow

Sacred Landscape – room to regrow

Sacred Landscapes: When I say sacred landscape or sacred land, I am talking about a potentially larger piece of land with many smaller sacred sites/spots/items contained within it. The idea here is that the entire piece of land or property is a dedicated sacred place where you can engage in various kinds of sacred actions to reconnect with nature. It is certainly a step above a single dedicated space, but rather,  We have some public examples: Circle Sanctuary, Four Quarters, Dreamland.  But any person can choose to do this as well on a smaller piece of land of their own–and it is to this work today that I will begin to attend.

 

One metaphor you might think about this ties to permaculture design. I might create a small raised bed for raising veggies and focus my efforts solely in that direction, or, I might create an integrated design that had many different kinds of features including an orchard, herb garden, outdoor kitchen, butterfly garden–the whole design, which took years to enact, works together as a cohesive whole to meet a variety of shared purposes. A sacred shrine is like that single raised bed growing tomatoes.  A sacred landscape is the entire design, working together, to feed, house, and nurture all who call that place home.

 

Some Background

So how does this look in practice?  This will be my second time working to create a sacred sanctuary, and I’ve learned a few things along the way, but I still have a lot to learn!  And so, over a period of time as I create the space, I’m going to walk through the process  sharing how I am transforming my new 5 acre land land into sacred land–energetically and physically.  In order do that, I want to offer some background on where I’m coming from and where I’ve been. I lived on a 3-acre homestead in Michigan for 5 years (the beginnings of this blog) where I first intuitively learned some of what I’ll share in this post series. Then, 2.5 years ago, I returned to Western Pennsylvania, the land of my ancestors, for a new job and to be much closer to my family. It was a bit of a jarring shift–after working for five years on land both physically and energetically, and transforming it into a druid and permaculture oasis, I was stuck in a rental situation in a small town.  And yet, some of my deepest insights of my druid path came from this work. I had no home base. All the land became the land to which I belonged.

 

After two years of living in town, I was fairly convinced that urban permaculture was not the route I wanted to take. Earlier this year, I spent a lot of time exploring options of intentional community with a friend.  After exploring various pieces of land, we realized that our visions were different–I was drawn to the wild, wooded spaces and she preferred the hustle and bustle of city (or at least small town) life.  For some of us, living in a town or city and being “visible” doing permaculture is their calling, like my dear friend Linda of Nature’s Harvest Urban Permaculture Farm. But for me, I realized how badly I needed a sacred sanctuary.  Yes, it would be a sanctuary that had a regular flow of friends and guests–but not prying neighbors constantly observing my space. I wanted my home to be a restful space for myself and those I love that was largely invisible to outsiders. I do enough visible work in the world, but I didn’t want my home life on display.  And then, the land came to me–it literally fell in my lap.  I had resolved to start looking for a home next spring and give myself the winter in town. But then in early August, I was visiting some permaculture friends at their amazing food forest and they told me about a house that was going up for sale that I should take a look at. As soon as I saw the pictures online, I knew it was home. It came on a mostly wooded five acres, surrounded by forests and farms. It was 15 min from my work and only 5 minutes from the state forest where I enjoy kayaking and hiking. When I saw the photos, I was so excited I could hardly sleep, and the next day, went out to see it. After a long process, the land is now under my “ownership.”

 

Preliminaries: Establishing Relationship and Doing Away with “Ownership”

Having signed the paperwork making me “the owner” of the land this past week raises all kinds of issues surrounding creating sacred land–and these are useful to explore as part of the process. In truth, the profit-driven western world has encouraged a line of thinking that implies that we humans are the only agents of change in the world–we have the power, we have the control. There is this underlying assumption present, particularly with nature and life other than our own, that we can just do what we want. Of course, the modern conception of ownership of land solidifies the problematic “do what pleases you” thinking.  I just signed paperwork that says I can do just about anything I want to this land, short of some legal issues (like dumping raw sewage on it or building new structures without a permit).  But in terms of what I might do to the trees, to the plants, to the ecosystem–beyond “lawn maintenance” there are no laws for that. I could cut it all down, I could let it grow up–because I now “own it” the land is mine to do with what I want.  And for the record, I don’t really think this is about laws, what is legal or no.  What it really is about is mentality, mindset, approach, relationship.

 

Home: A little cabin in the woods

Home: A little cabin in the woods

I have a druid friend who is a landscaper, and he tells me how prevalent this attitude of “shaping nature to my will” is when he is working with clients on their landscapes. Most of the time, the attitude is “I want it to look nice” and by “nice” it means “in control.” He told me of a woman who owned a beautiful property and wanted to cut down a bunch of trees for no real purpose. He tried to talk to her about stewardship, asking about the people who would own the land after her…and it went over like a lead balloon. People don’t see themselves as stewards of the land, they see themselves as “owners.”  The most salient story I have ever read on this topic was in Robin Wall Kimmerer’s Gathering Moss book. It was a later chapter in her book called, “The Owner.”  I think everyone should read it–it was a shocking and horrific story about ownership and what people will do to bend nature to their will tucked in an otherwise wonderful book about mosses and how they grow.  This “ownership” is from this same place and line of thinking that so many of the atrocities that are committed against the land are rooted.

 

In order to create a meaningful sacred space on any land, or to establish land as sacred, this “Ownership” mindset must be put firmly aside. Sacred landscapes aren’t just about what you want to do on your land or about your vision becoming a reality. Creating a sacred sanctuary must be a collaboration with nature itself–both the elemental forces upon the world, the physical status of the land, as well as the will of the spirits of the land. In fact, the more that you can get into your head this idea of service, partnership, or stewardship for a greater whole, the better all of this kind of work happens. While I legally “own the land,” I do not see myself not as an “owner” but as a steward, here for a period time, here with the sole goal of leaving the land better than I found it and working the will of the spirits of the land while I am present.  Stewardship implies that you are there, for a period of time,

 

Part of this is linguistic: When we use possessive words, like “my land” or “I will do”, it again, establishes a certain kind of relationship–one where I am the dominant force, where I have the control.  I like to instead describe the land as “the land to which I belong.” Its subtle, but powerful, and helps shift the inner subconscious, not only for you, but for anyone else who hears you speak. And so, if we are going to establish any land as a sacred space, it begins in a place of partnership, respect, and conversation.

Further Preliminaries: Honoring, Trust, and History

Creating sacred spaces is a time-honoring, slow process; creating a whole sacred landscape is even more so the case. Like the flow of the seasons or the sprouting of a seed, this kind of work can’t be forced. The work takes the time it takes, unfolding like a spiral. In honor of time and space, before you even begin to shape a shared vision of creating sacred land, there is preliminary work to be done. Think of this preliminary work like the foundation upon which everything else is built–your job, first and foremost, is to lay the foundation and prepare the site. And you do that through honoring and, in a lot of cases, some good old fashioned sweat equity.

 

Before you even begin to shape a shared vision for sacred land, its important to acknowledge all of the folks sitting at the table: ancestors of the land, nature spirits, land guardians, the spirits of the stones, and the trees, and the like. There are a lot of different kinds of “spirits of the land” or “spirits of place.”  Ancestors of the land, human spirits that once lived there and still guard/protect, may be present. Nature spirits, the spirits of the plants, animals, stones, and trees, may also be present. Greater nature spirits, like those of the soil web, the mountain, the river, the whole forest, may also be present. Even greater beings, like a land guardian or deity of some sort, may also be around.  They want to be acknowledged and should be before any other work can begin.

 

Honoring the white oak (just realized this photo has me with paint on my hand from painting the art studio!)

Honoring the white oak (just realized this photo has me with paint on my hand from painting the art studio!)

Honoring the Nature Spirits of the Land. For honoring the nature spirits of the land, I like to simply sit in stillness and quiet in a place on that land, and make simple offerings. When I arrived on the land to which I now belong, even before it was under my “ownership”, I brought some home-grown tobacco and my flute and played the flute and made offerings around the property.  This was my sole purpose in the visit. I spent time on the land; I brought a blanket and lay in what may become a sacred grove down by the pond. I just breathed in the soil and observed the land around me.  It was beautiful, magical. I could feel the spirits of the land stirring.  Sometimes, the spirits have been asleep for a long while–and they need time to awaken again. This simple honoring work achieves that goal over a period of time. For honoring them long term, I highly recommend a dedicated outdoor shrine–this will be the first thing I build on the new land once I have a sense from the spirits of where to build it.

 

Honoring the Ancestors of the Land. Ancestors come in many types. Here in the US, we have primarily two types–the more recent ancestors which may have been farmers, miners, and the like, and more distant ancestors of the land, who were the native peoples. For the native ancestors of the land, I am planning on a specific ceremony to honor them at Samhain. I will build a fire, drum, play my flute, offer my home-grown tobacco and simply be present to listen to their voices.  After I have listened, I will share with them my hopes and dreams for the land. For the non-native ancestors of the land, who I know to have been farmers (thanks to those who lived on the property before me), I have indicated my intent to dedicate a bed in the garden in their honor.

 

Building Trust.  Even if you are stepping onto “well tended” land, most land today has been damaged by the typical practices of westerners: keeping lawns, spraying weeds, burning garbage, driving over the soil and compacting it, and the like. You may find yourself in need of doing some reparation work before you begin any spiritual work. This is because the spirits may need to learn to trust again.  Before you can communicate with them, before you can create sacred land, you must pave the way and demonstrate your intentions.  At my old homestead, I had to clean up the egregious garbage all over the place before I did anything else.  That, and the honoring work, took me far in connecting to the spirits.  At my new sacred land, I have the sense that I will need to do some seed scattering and forest replanting, among other things.

 

Understanding the History of the Land. Part of trust building is learning, what you can, about the history of the land.  If you have access to the previous owners, that is a good place to start.  If not, you can look for signs on the landscape–old fence posts and barbed wire, for example, is a common sign in these parts.  I think it is useful to use any tools you can–in the US, the US Geological survey also offers historical maps of many regions and that can help you get a sense, back into the 1950’s, of what the land may have looked like.  Court records and deeds are also very common!

 

This post has gotten quite long, so I’m going to go ahead and close for this week.  In my next post on the series, we’ll continue into this work!

 

Honoring the Ancestors of Land, Tradition, and Blood October 15, 2017

As the world  (where I am at, at least!) gets bathed in frost, as the plants wither and die, as the trees bathe themselves in color and then drop their leaves, as the cold wind blows and as the darkness sets in, we in the druid tradition–and in any other traditions–turn to think about the ancestors. In this post, we’ll explore the global traditions surrounding honoring the dead that tie to August-October and honoring the dead to see similarities, we’ll discuss three types of ancestors the druid tradition recognizes, and then we’ll explore ways to honor the ancestors.

 

Food for the Ancestors!

Food for the Ancestors!

Global Ancestral Traditions

When you start digging into ancestor traditions around the world, some striking similarities seem to emerge.

  • The Mexican Day of the Dead, which is a blending of European traditions and Aztec honoring of the dead, goes from Oct 31 – Nov 2. As part of this celebration, Mexicans that believe that the souls of the dead return to the living and elaborate and colorful altars of food and gifts are prepared.
  • The Japanese Buddhists celebrate Obon in August; Obon also honors lost ancestors and the Japanese believe it is a time when ancestors temporarily return to the land of the living.
  • In Korea, Chuseok, which is a three day celebration of thank-giving and honoring of the ancestors, takes place on the 15th day of the 8th lunar month, which is either in September or October. This holiday includes thankfulness for the harvest and visiting the graves of the ancestors.
  • In China, Buddhists and Taoists have an entire month dedicated to the ancestors called “Hungry month” where the dead are said to walk among the living (held on the 15th day of the 7th lunar month, or August). The spirits are fed and given offerings on an altar to appease their hungry spirits.
  • Gai Jatra is a festival of cows and the dead in Nepal, held in August. The Cow, the Hindu sacred animal, is led through the streets to help deceased family members cross over.
  • Finally, in Cambodia, Pchum Ben, a festival of honoring the dead, is celebrated in mid-September to mid-October for 15 days. Cambodians believe the veil between the worlds is at its thinnest at this point and dead ancestors may return to seek out the living. They dress in white (Cambodian colors of mourning) and visit temples and also offer food at temples for the hungry ghosts.

 

The festival of Samhain itself came from the Gaelic tradition (which also celebrated Imboc, Beltane, and Lughnassadh). On the Hill of Tara, a mound called the Mound of Hostages built between 3350 and 2800 BCE has a cave that is aligned to the Samhain sunrise. In the Samhain tradition, it was believed that veil between the otherworld was thinner and the souls of the dead could pass through. The souls were thought to return to their homes and seek hospitality, so offerings were left for them. Great fires burned for various rituals to protect livestock through the winter. People often dressed up in costumes and went about door to door for food to confuse the spirits (which is where modern Halloween traditions come from).

 

These traditions are all notably similar in their understanding of what happens with regards to the dead, what should be done, and when it should be done. Sometime in the fall, somewhere between August and early November, something changes in the fabric of the world and the “veil” grows thinner and those who have died are able to briefly return and walk among us. They are often hungry and in search of their family, and so, various preparations need to be made in order to honor them which may involve preparing home altars, visiting temples, feasting, and making offerings of food.

 

Three Kinds of Ancestors

For many of the cultures above, those living on ancestral homelands–the ancestors would include spirits who lived on the land, who created and passed on the traditions, and who were blood ancestors. In the druid tradition, particularly in non UK contexts, we have roots from many places.  And so we often honor at three kinds of ancestors. We honor the ancestors of the blood: the contributors to the physical DNA within us, our genetic heritage, people of our family lines that came before. We honor the ancestors of the land: those who lived and tended the land before us.  And we honor the ancestors of our tradition: those who helped create the druid tradition and bring it into being (both ancient and modern). Let’s take a deeper look at each of these:

 

Ancestors of the Blood.  This is the most common definition of “Ancestors” in the US and usually around the world.  We carry the genetic heritage and legacy of our ancestors.  We know now, for example, that genes can be expressed or repressed by how people live; our ancestors’ and their lives, are literally written into our bodies and into the DNA present.  The work of our ancestors are also present in the landscape: how they lived, where they lived, what they did while they lived, and so on. Even in the US, with its lack of attention to the metaphysical realm, you’ll hear people talk about a deceased grandmother that they feel is “watching over me” and so on, so even if there isn’t a fully expressed ancestor tradition, there are small pieces.  We also have Memorial Day, which is a close to an ancestral tradition as we have, where, at least in my family, in late May we visit the graves of ancestors and tend to them. It is to these ancestors that have literally brought us into being that we give thanks.

 

The Ancestral Lands of Western PA

The Ancestral Lands of Western PA

Ancestors of our lands. For those of us living in North America, especially on the East Coast where I live, the peoples who once tended these lands for tens of thousands of years are no longer generally present.  These are people who tended this land for generations, who understood and interacted with the spirits of the land, and who were mercilessly driven from it or forcefully relocated to other parts of the US. Now, by no means am I advocating appropriating any of their traditions. But I believe that it is perfectly acceptable and relevant to honor those who came before–I have always gotten a good response when making such offerings. I think this is especially important for druids who are honoring the land–in M. Kat Anderson’s Tending the Wild, she makes the strong case that not only were native people critical to creating an incredible abundance found in the Americas, they also did plant breeding work, allowing certain plants to thrive through their careful propagation. The land that we love as druids is a land that was so carefully tended by their hands.

 

Also as part of the ancestors of the land, for me, are the 1930’s conservationists who did so much to establish the state and federal park system here in the US.  After I visited Shenandoah National Park a few years ago and saw the careful work of the Civilian Conservation Corps, enormous amounts of people who were put to work creating the park systems, I wanted to honor these ancestors as well.  The conservationists of that era did us a tremendous service by having the vision to preserve land, to set it aside, and to make it freely accessible.  That is well deserving of an offering!

 

Ancestors of the Tradition. The final kind of ancestor we could honor are ancestors of our tradition–those who have influenced the practices that we hold.  I generally honor three groups here: the Ancient druids (a lump group, since we dont’ know any of them by name).  The druid revival druids, many of whom we know, like Iolo Morganwg. Morganwg has gotten a terrible rap. Let’s be clear: Iolo Morganwg is one of the key ancestors in our tradition and if were not for him, I believe we would not have a tradition. In the more modern movement, we might look to ancestors of the tradition like Ross Nichols, who, with Gerald Gardener who sat in a bar in Glastonbury and developed the modern wheel of the year and founded OBOD, or Dr. Juliet Ashley, who was instrumental in developing many of the frameworks currently used by AODA and Mother Betty Reeves, one of the Archdruids in AODA who helped pass the tradition to John Michael Greer so he could bring the order back into a healthy place. My point is, without these ancestors’ contributions, we would not have a druid tradition–and the specific traditions I practice–today. Its important that we honor them, as they are ancestors of this path.  Your own ancestor of tradition path may look a little different than mine, of course, depending on what specific path you follow.

 

How do we honor the ancestors?

Honoring All Ancestors: As described in the worldwide traditions above, some of the ways we can honor the ancestors are as follows:

  • A Spirit/Ancestor Altar. Creating an altar to honor the ancestors and make offerings either outdoors or indoors (or at another sacred place).  You can leave offerings of food here.
  • Making offerings of other kinds. A pinch of tobacco for native peoples of the land, a bit of bourbon, picking up trash in the forest in honor of the conservationists, and so on, may be useful offerings that can be made to honor certain groups of ancestors. Remember that an “offering” doesn’t just have to be a physical symbolic thing that you give–it can also be your time and energy.
  • Feeding the Ancestors. This may include something called a “spirit plate” that is left outside (traditionally in the west), preparing a feast for them, food offerings at an altar, and so on.
  • A Dumb Supper.  A tradition circulating within various forms of pagan celebrations is a “dumb supper” where you invite the ancestors to dinner.  In this case, two plates are set for each participant–one for the participant, and one for their ancestors.  The way I’ve done it most commonly was that we create two plates of food and eat in silence, listening for the voices of the ancestors.  A cup of mugwort tea may also be enjoyed to open the senses for the voices of the ancestors.  Afterwards, the spirit plates are left on an outdoor altar till morning.

 

Honoring the ancestors of our blood: To honor the ancestors of our blood, you might also choose some additional activities.  For example, I believe it is a wonderful honor to find out as much as you can about your ancestors, where they came from, and who they are.  In the USA, in particular, we have often completely lost these cultural traditions. finding out who they were, learning about our histories of our own memories of our families.

  • Writing our own histories so that when we become ancestors, or children and children’s children will have that material. My ancestors didn’t do a good job of this; or if they did, this has been lost and it is of great sadness to me.
  • Learning about the history of your last name. One of the ways I did this was to study the cultural heritage of my last name, O’Driscoll. I managed to find this book on the Internet from the O’Driscoll Clan, in Ireland, called O”Driscolls: Past and Present. I now have a much better understanding of who the O’Driscolls were and the name that I carry.
  • Learning and practicing one or more cultural traditions from your ancestors.  If you are like me, you don’t have any cultural traditions of your ancestors left.  I have decided to learn some of them and carry on traditions from my ancestors.  One of these is creating pysanky eggs, information which I shared on this blog before.
  • Learning the stories of the ancestors.  Learn a story or two from the lands where you can trace your genetic heritage.  Perhaps, perform it for family members!

 

Pysanky eggs created in the family tradition

Pysanky eggs created in the family tradition

Honoring the Ancestors of the Land: The ancestors of the land are many and diverse where I live. We have the Native Americans of various tribes who used to live here  (such as the Shawnee, who were the most local to my area). We have those who came here after, and who unfortunately, pillaged the land to build industry–and for me, these are also ancestors of blood. Finally, we have conservationists who have worked to preserve a beautiful park system throughout the state and country.

  • Honoring Native Ancestors: Learning to tend the land.  There are lots of ways to honor the native ancestors of the land, but to me, engaging in their work and tending the land is one of the best. I believe that we need to re-learn how to inhabit a particular place, tend it, and bring it back into healthy production for the benefit of all life. We need to reclaim our last heritage of humans interacting with the land–again, I point to the incredible gift that M. Kat Anderson’s Tending the Wild is–her book showed that it was by the judicious use and propagation of the wilds that the native peoples brought abundance and a deep ecological knowledge. The best thing we can do to honor the ancestors of this land is to treat this land with reverence and respect and to learn their knowledge. Because of this, I study native plant uses, I study the traditions of the ancestors of the land, and I learn how to cultivate and harvest plants. In other words, I re-establish my relationship with the land, and through that, the ancestors of the land.
  • Conservation Activities: Because I recognize not only native ancestors of the land but also those in the CCC and other groups who essentially “saved” large parts of land for state and federal parks, I believe that the best way you can honor these ancestors of the land is by continuing their work. This may be political advocacy to save lands that they had a hand in protecting, trash clean up work, re-introducing native species to lands, and more.
  • Reparation work. Given that my own ancestors also helped to damage the lands and contribute to some of the ecological challenges faced here in my local ecosystem, I also do reparation work on behalf of my ancestors. Most often, I do this through land tending through the practice of permaculture (see the first bullet point) but also do land healing work.

 

Ancestors of our tradition: we do have many ancestors in the tradition of Druidry. They are important ancestors, and I mentioned some of them before: Iolo Morganwg, William Stuckley, Ross Nichols, and those who brought forth and continued the druid revival and continued it. We don’t now all of their names. But I still think they are deserving of our honor.

  • Readings.  One of the things I like to do to honor the ancestors of the tradition is to read a short paragraph of their writings in a sacred space (if a text is available).  It is a simple act, but acknowledging their work, their efforts, and their life energy is also important.
  • Altar: I like to honor my ancestors of the tradition on my main druid altar.  I made an ancestor oracle recently (see next week’s post!) and have all of my ancestors there on the altar, including those from the druid tradition.

As druids, I believe it is very important we think about where we came from. Iolo Morganwg and others of the early druid revival have gotten their names sloshed through the mud in an unfair way. Iolo didn’t plan on having his papers published; it was also quite common in the day to “discover” ancient texts. Why are we making him have the same standards as academic scholarship in the 20th century? There’s this body of sacred wisdom and knowledge that we have been given access to, that has been tremendously helping us through these difficult times. We need to honor those who shaped this tradition.   I think this is very appropriate for ritual, but I also think studying those ancient works and using them, integrating them, is also really important.

 

Conclusion

I hope that this post has given you some food for thought–my goal was to tease apart the idea of “honoring the ancestors” and show how rich and incredible this work can be.  Next week, I’ll share details of how to create an ancestor oracle to further some of this work.  Blessings as we continue into the dark half of the year!

 

 

An Introduction to Druidry October 8, 2017

Two weeks ago, I was asked to speak at our local UU Church (First Unitarian Universalist Church of Indiana, PA) on the druid tradition.  Of course, given the diversity of the druid tradition and the perpetual challenge in answering the question “What do druids believe?” it took some time to sort out what I wanted to say.  I thought I might share these thoughts here as a good introduction to the druid path for those wanting to know more and/or as a resource to share with non-druids.

 

Hemlock Healing

Hemlock Healing

I grew up in the beautiful Laurel Highlands region of Western PA. As a child, I spent every free hour in the forest behind my house, building cabins, exploring, and talking with trees. When I was fourteen, the forest was logged, and my heart broke. For weeks, the grind of the chainsaw was in the air, and I suffered as the forest suffered, my own pain and past trauma welling up within me. I went down into the forest after it was over, to see which of my tree friends had remained–and it seemed like almost nobody had survived. It was so heartbreaking, I ended up not returning to the forest for many years.  Almost a decade later, a friend who was dying of cancer insisted I return with him to that forest—and so we did.  A miracle had occurred. No doubt, the forest was still full of downed trees and brush, but the way was passable, and the land had done tremendous healing. That step, back into the forest, and seeing the healing present, was the first formal step I took on the druid path, a path I’ve now been walking for over decade.

 

Druidry today has both ancient and modern roots.  The tradition is inspired by the ancient Druids, wise sages who kept history, traditions, and guided the spiritual life of their people. The ancient Druids had three branches of study: the bard (a keeper of history, stories, and songs), the ovate (a sage of nature or shaman), and the druid (the keeper of the traditions, leader of spiritual practices, and keeper of the law). Much of what we know about the Ancient Druids today comes through their surviving legends, stories, mythology, and the writings of Roman authors: the druids themselves had a prohibition against writing anything down that was sacred, and so, we have only fragments. But fragments cannot be a full spiritual tradition.

 

In the period between 1700 and 1800, radical changes were happening in the British Isles, here in the USA, and across much of the western world. The rise of industrialization shifted many relationships between humans and the land. Farmers and peasants who had lived, sustained, and tended the land for countless generations were driven from their homes to work in factories. My spiritual ancestors, those associated with what we now call the “Druid Revival” watched this scene unfolding: the land stripped of her resources for industrialization and progress; the growing emphasis on produced goods over communities; the rampant pollution and exploitation industrialization was creating; the relegating of humans, animals, and the land to a resource for extraction, a machine.  The importance of balance and nurturing the land was quickly being replaced by the ideas of infinite growth at any cost and exploitation. It was during this time that those that founded the druid tradition reached deeply–and creatively–into their own history to the ancient druids, to a time when humans and nature were more connected.  And thus, the beginnings of my tradition, “Druid Revival” was born.

 

A river in the PA Wilds region--once a site of logging, now a site of regrowth

A river in the PA Wilds region–once a site of logging, now a site of regrowth

Industrialization, with so much promise at the time, continues to cause considerable pain to our earth and our human communities—and certainly each community and person experiences this in extreme ways.

 

It is in this seeking of reconnection to nature that we can see how for two and a half centuries, modern druidry is a human spiritual response to the larger wheels of industrialization that have been thrust upon us in the Western world.

 

The ecological crisis is a spiritual crisis as much as it is a crisis of culture. Druidry is us finding our way “home”; back into deep connection with the living earth.  Many people today are drawn to the druid tradition there is “something” missing for them and it is that connection to nature.

 

Like the ancients, the modern druid tradition still recognizes the three divisions in druidry, and each druid embodies aspects of each of the paths of the bard, ovate, and druid.  So, now that we’ve talked about the history of this tradition, I’d like to share information on each of these paths.

 

The first path of druidry is the Druid Path which focuses on dedication, magic, and mystery.

In druidry, nature is our sacred text, and each druid’s relationship and interaction with nature is different–we live in different ecosystems and climates, we are engaged in different kinds of work with the land, we have different cycles and seasons. Because of this, the druid revival tradition recognizes and cultivates the development of a personal spiritual path, and in the druid tradition, these differences are encouraged rather than minimized. In this way, revival druidry has a very similar philosophy to the Unitarian Universalists – belief is an individual choice. Being a druid doesn’t mean you can’t also hold Christian, a Buddhist, a UU, Pagan, or Atheist perspectives. Some of us are simply druids, and many of us are on a pagan path, but we have plenty of others who combine druidry with other things, like Christianity or Hinduism. All are celebrated.

 

Nature

Nature

Of course, in the druid tradition, we have common frameworks inspired by our spiritual ancestors. I belong to two druid orders: the Order of Bards, Ovates, and Druids (OBOD), which is based in the UK and is the largest druid organization in the world, and the Ancient Order of Druids in America (or AODA), in which I currently serve in a leadership capacity and is focused on North American druidry. In AODA, for example, we have a common set of practices and a three part study program that people can engage in to spiritually connect with nature. These practices include celebrating the solstices and equinoxes, working a daily energetic practice called sphere of protection, engaging in lifestyle changes that honor the earth, planting trees, observing nature, daily meditation; honoring our ancestors of land, tradition, and blood; and practicing of the druid, ovate, and bardic arts. However, the specific expressions of a particular member’s own inner truth are central to the way in which those practices manifest. In fact, different views of the druid tradition interpret the “druid” path in various ways: the druid path is a path of magic, a study of the esoteric arts, a path of advanced practices, and/or a path of leadership.

 

In other words, if you ask five different druids about their beliefs and spiritual path, you’ll likely get seven different answers. But inherent in each of those answers would be an acknowledgement of the sacredness of nature, the power of nature to teach us the deepest lessons, and the importance of reconnection with nature, our creativity, and our spirit.

 

The second path of Druidry is the Path of the Ovate, which focuses on the sacredness of nature.

When people ask what druidry is about, the first thing I share is that it is a path of nature spirituality, that it embraces relationship to nature at its core, and that it honors nature through various activity (like seasonal celebrations of the solstices and equinoxes, nature awareness, and ecological study). And yet, an individual druid’s relationship towards nature is multifaceted: we see nature as sacred, it is our source of wisdom, our sacred text, and our church/sacred space.

 

We recognize that in order to treat nature as sacred, we must align ourselves with nature and her cycles. For us, druidry is a path we strive to walk in each moment and each day, and we work to align our inner truths with our outer actions. We focus on healing the relationship between ourselves and the living earth (and each of us does this in our own way; you might note the number of plant walks I do for charitable causes each year—this is part of my own work on the ovate path). The more that we, as druids, understand the living earth, the more we are able to reconnect with her, but also, to protect and heal what we hold sacred.

 

Another part of the ovate path isn’t just learning about nature and honoring her, but recognizing the inherent role in humans have tending to nature. Many druids find themselves connecting their spiritual life to outer physical practices that give them tools to work with nature. I, for example, practice permaculture, which is a nature-oriented design system that offers me tools to regenerate damaged ecosystems and rather than focus on doing “less harm”, I focus on doing “more good.”

 

Worlds within and without!

Worlds within and without!  Moshashannon State Forst in PA.

Part of the ovate work is the energetic work we do with nature—for example, fracking wells are present throughout the world. Each year, at certain points, druids and other like-minded folks organize to send healing energy to the earth surrounding fracking. We recognize that even if we are physically unable to heal the land, we can energetically support it (much as the practice of Reiki supports a sick person). This practice aligns with a truth known in the druid tradition: as above, so below. As within, so without.

 

Writing in the early 20th century, Max Weber, a strong supporter of capitalism and industrialization, wrote that the world had been disenchanted. Druids, however, know that this is not the case: despite the many imbalances caused by humans in our age and in recent ages past, nature has not lost her magic. Druids see the land as not only a physical thing but a metaphysical thing.  Most druids believe in animistic views of the land, recognizing the soul or spirit in all living things (and often, in places as well). We have experienced, firsthand, the sacredness of the living earth, and it is a powerful thing.

 

The third path of druidry is the Path of the Bard, where Creativity is Sacred.

As the story of Taliesin in the Mabinogion describes, an emphasis on rekindling of our creative gifts is another central aspect of the druid tradition. It is our belief that a core birthright of humanity is to be able to use our bodies, minds, hands, and hearts for creative expression.

 

In fact, one of the core symbols of revival druidry, and a term we chant in our rituals, is “Awen” (Welsh term pronounced “ah-wen” or chanted “Ah-Oh-En”). It was “Awen” that flowed through the ancient bards as they crafted their stories and songs; it was this same awen that flowed through Gwion who became Taliesin. It is Awen that flows from an inspired pen, hand, and body as we learn to once again express ourselves and be whole. It is the “Awen” that has been systematically stripped from us as we allow other people’s commercialized creations to take the place of our own.  And it is the inspiration of Awen we seek as we reconnect with our own creative gifts and expressions and reclaim them.

 

At our gatherings, you will often see an Eisteddfod, or bardic circle, where we share stories, songs, music, poetry, dance, and more while we sit around a roaring fire.  Image it—a hundred druids or more gathered to appreciate and honor our creative gifts. In sum, the third path of druidry is in rekindling our own creative inspiration and recognize the inherent sacredness of our creative work.

 

Concluding thoughts

Stump with reishi growing!

Stump with reishi growing!

Let’s return to the forest of my childhood for just a moment. When I walk in that forest now, my studies in the ovate arts have helped me to understand the landscape: I can see the changes in the ecosystem based on different microclimates, I know the names and uses of many of the plants and trees. However, my years of mediation and energy work also allows me to sense the spirit of things; I can hear the laughter of the creek as it cascades down the blackened stones, and I can hear the message in the creak of the two old trees rubbing together. I come to the ancient Eastern Hemlock stumps that once were my friends and now are gracefully returning to soil, covered and moss and bright red shelf mushrooms. A closer look reveals that these stumps are growing Ganoderma Tsugae, the hemlock reishi, one of the most medicinal mushrooms in the world.

 

Nature’s response to the logging of the forest by human hands was a simple one: to regrow, to heal, and offer humans her own sacred medicine. In a time very soon, the forest may be logged again.  But even if that were to happen, nature will heal.  And in the process of that healing, she will welcome us into her sacred places, into her circle of stones and trees, with open arms.

 

 

PS: I have been selected as the OBOD’s 2018 Mount Haemus scholar and am currently working on a research project about the bardic arts (tied to the learning research I do professionally). I am conducing a short survey to start the project off–if you are willing, I would very much appreciate it if you took my survey!  The link can be found here.