The Druid's Garden

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

A Spring Ritual: Trash-to-Treasure Fairy May 21, 2016

A typical "trash" pile full of perfectly good stuff

A typical “trash” pile full of perfectly good stuff from the move out day ritual.  Working fans, mattresses, bags of unused clothing, shoes, organization units, dishes, etc.

At the end of the semester in my quaint college town, a spring ritual of sorts takes place. (I know, I know. Spring rituals in college towns are rarely a good thing!) It is a holiday dedicated to the gods of consumption and waste, called “Move out day.” This day takes place the same day as graduation, and after graduation ceremonies, students and their families eagerly pack their cars and whisk themselves off to unknown destinations. Unfortunately, not everything that they brought, or bought here, goes with them. In fact, the primary activity of the move out day ritual is making one’s sizable offering of new and lightly used goods on the sidewalk or in a series of dumpsters and then to drive off into the sunset.

 

As you walk up and down the streets in the aftermath of this ritual, the carnage and enormity it can be overwhelming. To give you a sense of it, I’ll post two lists from friends and the “haul” they got from move-out day:

 

“End of the semester means move out day! This year’s haul includes a Weber grill, a metal bathroom shelf, an IKEA shelf unit, brand new Tefal fry pans, new cutting boards, a six month supply of laundry soap and fabric softener, clothes, a fan, a folding chair, and two bikes.”

 

“I got two boxes full of dishes, a leather rolling chair, two brand new garbage cans, a sound system, two digital voice recorders, an Xbox with 5 games and controllers, a almost new scanner/printer unit, a vintage metal chair, a whole bag of clothing with the tags still on, three pairs of jeans, towels, crystal plates and cups, a box full of plates and cups, two small throw rugs, a wooden jewelry box…and probably some things I forgot.”

 

I think these two lists help you get the picture–this is not ordinary garbage, but a ton of perfectly good stuff, or brand new stuff, that for whatever reason, students no longer want in their lives.

 

Each of these items have a cost: an environmental cost, a social cost, a financial cost. So many resources–directly from the living earth–natural materials, fossil fuels and the associated environmental tolls, environmental pollution from extraction sites, factory waste and runoff. Further, the social cost is also often extreme: workers and their families, near-slave labor in factories, chemical poisoning of workers, birth defects, poverty, and more. When we think about these costs, and the cycle of purchasing and disposal, it is very hard to see mounds and mounds of stuff going completely unused go to the dump. At the dump, it has a final environmental cost as it slowly decays, especially with all of those electronics leeching heavy metals. I don’t think that students participating in their spring ritual really think about what I’ve outlined here–it is the simplest action just to leave stuff on the curb on your way home.

 

I’m not going to go into there reasons this happens (see my earlier post on “disposing of the disposable mindset“) but instead, with the inspiration of permaculture ethics, I’m going to share the inspirational story of the Trash-to-Treasure fairy.

 

Clothes wtih the tags on in the trash

Clothes wtih the tags on in the trash

The typical response to those on the sidelines of this spring ritual are: 1) ignore it is going on and go about your business; 2) shake your head and move along; or, 3) take advantage of it to see what stuff you can salvage, use, and take off the streets. I have found myself most often in the 3rd category, and I never considered taking it a step further. In fact, there are a lot of people out and about during the move out day ritual, participating in a counter-ritual of sorts, sorting through the piles and  looking for stuff they can use (hence the lists above). Others are scrappers, looking to see what metal they can salvage to scrap for bit of cash.  In fact, I have a lot of nice new dishes here, including an awesome enamel saucepan, from this year’s haul. I was personally not going out much, because, shamefully, I didn’t want to be seen as the professor digging through students’ garbage. And then, I saw what the Trash-to-Treasure fairy did, and in the upcoming years, I have decided that I am going to put that sentiment behind me in the future and take his lead.  And maybe solicit the help of some others in furthering the cause.

 

The trash-to-treasure fairy, summoned by the spring move out ritual, decided that none of the three typical responses above were sufficient–and they aren’t. The first responses two allow a problem to happen,and don’t do anything about it other than have a non-response or levy judgement. The third response is much better in that some of what would otherwise wasted goes to use, but its also a very personal response problem, in that the larger problem still remains. But still, 95% of what is thrown away is still going to thrown away, going to the landfill to spend 2000 years or more decomposing.

 

The fourth option, which the Trash-to-treasure fairy enacted, was using a different set of ethics: the permaculture ethics of earth care, fair share, as well as the design principles of “produce no waste” and “the problem is the solution.” In simple terms–because everything that is on the curb came from the earth, and the fairy honors the earth, he decided he wasn’t going to let it go back so easily. And so, he began working his magic. The fairy spent a number of hours filling his car with anything he found that was perfectly good and made runs to one of the local thrift stores.  He selected his store very carefully, avoiding one of the national chains, but a local place with more sound ethics, who directly put on the floor what is donated, and who directly feed the needy with the sales.  The thrift store manager was thrilled to see carloads of perfectly fine dishes, brand new clothing with the tags on, video game consoles, fans, and more–and often of a higher quality than the typical used donations. The fairy’s blessing extends to the shoppers, of all walks of life, that visit that particular store.  This simple solution was able to do car-loads more good than bringing it to your house or turning away from the problem.

 

Lots here that can be used again!

Lots here that can be used again!

I’m also inspired in another sense to take the Trash-to-Treasure fairy’s actions a few steps further.  For one, it seems that in the future, perhaps we can encourage the thrift stores to be there, in person, with donation trucks and make it really convenient for students to make a donation to their store instead of the curb. (We are in a small town, all of the stores are within 2 miles of where this is happening…but still, a lot of people can’t be bothered to drop stuff off on the edges of town). I’m also wondering if more education and a push by the university could help move more of this so-called “waste” into the hands of people who need it. I think there are lots of possibilities here, and I am thankful to have been so inspired by the Trash-to-Treasure fairy and to share this with all of you.

 

The Trash-to-Treasure fairy wasn’t content to take only what he needed, and instead, took it a step further. He stopped thinking about himself and his own needs, and instead, thought about the good of the earth and the community. I am inspired to continue and extend this tradition and help reduce the waste produced by my own campus community. The following week, a very similar spring ritual of my hometown, where my parents live, was taking place: “spring clean up” and I went with the trash-to-treaure fairy to see what we could salvage and give away. So many of us have an opportunity each day to do these little, yet powerful things. May the inspiration of the trash-to-treasure fairy be ever-present in your life!

 

Honoring the Predators: A Story of Reconnection May 14, 2016

My last beekeeping post told a the tale of my two bee colonies destroyed by colony collapse disorder. I had hoped to have better news to share about my beekeeping endeavors this year. And things started well enough: a friend removed some bees from a house that was to be torn down and gave them to me; I moved my hive to a new location and setup the hive in a friend’s yard, and then I was able to setup an empty hive with the hopes of catching a second swarm. But, unfortunately, this tale has a different end, and a different lesson. The bees were doing great, I had just added honey supers a few weeks ago, and I was expecting a ton of honey from such a strong colony and then–the bear came. I have read about bears taking out beehives, but I have never talked with anyone that had this happen. My friend had never seen a bear, and there were no reports of them in the area, but clearly, one was nearby! The bear ripped open the hive, and, in the middle of a rainstorm, flung the colony all over the place as he had his meal. Bears go for honey, but especially, for the brood: the bees’ young larvae and pupae are very protein rich. And so, this was the scene that greeted my friend when she woke up, and the scene that greeted me when I arrived to see what could be salvaged.

Destroyed Beehives

Destroyed Beehives

Two of us worked for most of the day to salvage what we could. The bees that remained were soaking and, since it was only about 50 that day, very cold. The equipment was soaked, and I had no idea if the queen had survived. I thought it likely the bear would return, so I spoke to various friends in a desperate effort to move the hives before dark. I wasn’t able to secure a location, and since it is illegal to have bees inside of town limits, we instead drove many pieces of rebar around the hive, wired it up, strapped it shut, and hoped for the best. I wish now I had just stuck them on my porch for a day or two until I could figure out where to move them and risked the citation. Unfortunately, the bear came back, and while we made it harder for him to get inside, he still did, demolishing what was left of the hive.

 

The end of this tale is a bit better–although there weren’t many bees left after the second bear visit, we salvaged what was left: the queen and about 5000 of her workers. We borrowed a travel box from a friend, and we saved every bee we could, gently helping them into the hive box. A fellow beekeeping friend has a number of hives, so he had brood and resources to help them get back to health. They are now back on their way to a strong colony again, and they are protected from bears. All the beekeepers in the  area are on alert now about bears, thanks to my hive. This whole event has given me much to think about and meditate upon, and a variety of lessons  to consider–and today, the lesson is honoring the predators.

 

It’s ironic that this the lesson I am exploring, because the the hives were torn apart on the early morning hours of May 2nd. The day before was May 1st – Beltane. I met with a new friend, a woman who had dedicated her life to the work of the goddesses, and we got together to do a Beltane ceremony. As part of our first ceremony, each of us brought some things from our respective traditions to share with each other. One of the things she brought were offerings, including an offering honoring the predators. She made her offering and spoke beautifully about the predators, their role, the goddesses connected to them. In my mind, I was certainly not honoring the predators. All of my experiences with predators as a homesteader were negative: the hawk that swooped down to kill many of my dear chickens, including taking a peep right from in front of me. The dead chicken bodies I found as the hawk flew off after eating a meal. I remember the evidence of the badger that ripped my coop open one night and drug off my beloved rooster (an event I still haven’t written about), the snakes by the pond swallowing frogs whole, their peeping and screeching noises going on for over an hour till the snake finally finished its meal.

 

As my friend spoke so beautifully about the predators, I was instead filled with these images of predators and how I spent so much of my own time over the last few years keeping them away from things I loved. And then, that next morning–the largest predator of all in this area–the bear–came and feasted upon my beehive.

 

I have reminisced in the weeks that have passed since the hive was eaten that I really do have a problem honoring the predators–and that’s a problem with me, not a problem with the predators. And the predators, in their own way, will make themselves known and continue to show up in my life until I am able to honor them. And so, to help myself come to terms with the loss, I thought I’d write about the predators and, finally, begin to do the work of honoring them.

 

Cultural Problems with Predators

We learn about predators in school in really scientific ways: predators sit at the top of the food chain; they are carnivorous, eating only the flesh of other creatures; they may be solitary or run in packs. We learn about predators from the local news: a hiker was mauled by a bear, a swimmer was eaten by a shark, a pack of coyotes killed a number of neighborhood dogs. We learn about human predators, who we view as the worst kind of people: those who stalk, kill, harm and maim others. This, term perhaps shows us the cultural view of the predator, that we take this term and we attach it to heinous actions that are in no way comparable to a bear or a fox taking a meal. I think I was viewing the predators that had eaten the bees, the chickens, and so forth in the same way: you, predator, have taken something I value, you have taken a life. You have done me wrong and have done wrong to others.  But this is not the lesson of the predator, not the lesson at all.

 

Nature’s Wisdom

Sometimes, those of us, especially those in nature-based spiritual paths, want to see nature as all roses, all pretty trees, all little birds signing. But roses have thorns, the trees compete for light, and the birds sometimes knock each other’s eggs out of nests. Like everything else, they are working to survive by any means possible. A forest is full of both competition for resources and cooperation. I’m reminded here of the lesson of the many medicinal mushrooms of the woods (and you can read some of this in Tradd Cotter’s book; he gave a fascinating talk on this subject last year at the Mother Earth News Fair in Seven Springs, PA.) The medicinal qualities–particularly the anti-cancer, anti-microbial qualities–of mushrooms like birch polypore, turkey tail, or reishi are based on their growth in natural environments, where mushrooms have to compete to survive. Tradd gave an example in his talk of a petri dish that he was working on that had birch polypore in it–he had dropped something nasty into it (e-coli, I think) and was amazed to see how the birch polypore exuded an anti-fungal agent to combat it, and surround it, and eventually subdue it using what was essentially chemical warfare. That same chemical constituent, when taken within, helps us fight a number of diseases. If the mushrooms are grown in a lab or in a controlled setting, their medicinal value drops significantly–because they don’t have the natural competition of all of the other bacteria and others in the fungal kingdom. These mushrooms aren’t predators in the traditional (animalistic) sense, but they certainly  have similar qualities and offer similar lessons.

Tradd Cotter teaching us about mushrooms

Tradd Cotter teaching us about mushrooms

Predator Patterns and Restoration Agriculture

The truth is, predators are a key part of nature, and without them, we lose a greater part of the whole and the entire ecosystem suffers. Recently, farmers and activists in permaculture design and in sustainable agriculture have been reintroducing predator-driven graze patterns to help regenerate agricultural lands. These patterns, set by millions of years of evolution, are now mimicked by humans on farms to move herd animals through various terrain. This work is perhaps best illustrated by the work of Joel Salatin at Polyface farm (see Polyfaces) and Mark Sheppard at New Forest Farm (see his book Restoration Agriculture or the film Inhabit). The principle of understanding why traditional graze patterns is simple: if you’ve ever visited a chicken run or petting zoo, you see what happens when animals are fenced in the same area for a long period of time. They first eat their favorite food, then nibble down to the less desirable greenery, and finally, eat whatever is left, leaving bare soil.  This is what happens in a stationary system, rather than one driven by predators.

 

Rather than fencing animals in the same spot, folks like Salatin and Sheppard carefully rotate their herd animals  among large tracts of land in traditional grazing patterns. Mark Sheppard has his system so effectively designed that every different animal (cows, pigs, geese, chickens) move through a patch and quickly out of it in only a few days time. As the herds are rotated, each animal gets it’s own best “first bite.” This technique encourages the grass to stay alive, and to shed carbon (as the grass is bitten down, it sheds roots to accommodate it’s smaller size, and that sinks carbon into the topsoil, enriching it). This, friends, is why prior to the settling of the USA by Europeans, the prairies had soil horizons that were 12 feet deep of rich topsoil: it was millennia of herds moving quickly through areas, driven by predators. Predators, then, are responsible for herd movements that can literally sequester carbon and stop climate change. Farmers interested in regenerative agriculture are using these same methods to sequester tens of thousands of pounds of carbon each year.  Salatin has compelling evidence tha  if every US farmer who raises any grazing animal used these techniques, we could sink all of the carbon the USA has ever emitted in less than 10 years.

 

This is the power of the predator, and this one of many reasons that they are deserving of our respect.

 

There are other examples of this as well. I’m sure that many of you saw the video about Yellowstone Park, where it was shown that the re-introduction of wolves changed the whole ecosystem because of the movement of herds.  The wolves were able, as the video suggests, change the movement of herds, which changed rivers, and helped regenerate the entire ecosystem. (There are some new articles that suggest that this video exaggerates the claims a bit, but I am still inclined to believe that a whole ecosystem, with it’s predators intact, is a more robust and healthy ecosystem). Without predators as a part of the ecosystem, all suffer.

 

Predators and Inner Lessons

The outer lessons, above, are clearer the more I write and think about them, but I would also like to spend a few moments on the inner lessons that the predators offer. I, like many, saw predators as a nuisance, as something to keep away, as something you don’t want to see flying above the skies or slinking through the grass.  But predators have another message–they are awareness medicine.

 

The hawks flying overhead made me better protect my chickens, and sent me a powerful message about defenses, about being vigilant, and about not letting my guard down. If my chickens were the tastiest plump morsels around (and they are, they are made of chicken), then I had to change my own relationship with the predators and protect my chickens better. If I lose a chicken to a hawk, this is not the fault of the predator, this is my own lack of vigilance.

 

The badger who broke into my coop, and dragged my beloved rooster off never to be seen again, sent me the message that I was to return to PA to my beloved mountains, a message I have since enacted in my life. The magic of my homestead worked because of my rooster, Anasazi, and without him, I knew it wasn’t going to work in the same way. That powerful message was the last thing I needed to truly move forward in my life.

 

And the bear, who easily took out the beehive during the first evening, and even more skillfully worked his way through wire, rebar, straps, and more, teaches me the lesson that the predators need to be honored. To be respected. They are there, they are present, and there is no getting around their message.  They are there whether or not we want them to be. And it is me, not them, who needs to change my own thoughts and actions .

 

The lessons of the predator are many: power, strength, vigilance, loss, opportunity, precision, healing, defenses, paying attention, cultivating awareness and openness to your surroundings. Friends, readers, what are your experiences with the predators? Do you have any additional lessons to share?

 

Holy Shit! Humanure and Liquid Gold as Ecological Resources May 7, 2016

An outdoor compost toilet

An outdoor compost toilet

When I spent two weeks living in an ecovillage last summer, I proudly talked to friends and family about the fact that I hadn’t flushed a toilet in two weeks. This led to a wide assortment of responses, including “gross, ew” and others who were intrigued. My experience in living at the ecovillage helped better align me with my own waste streams. Each time I made any kind of deposit in the composting system at the ecovillage, I knew the waste my body no longer needed wasn’t going into some toxic sewage plant, but rather, back into the living landscape. And for that, I was grateful—I felt realigned with the land in a new and exciting way. And so, I worked to take that lesson back home with me in a few different ways since that time.  For one, I’ve been doing experiments with small applications of urine as a fertilizer for my seedlings that I’m growing for my Refugia garden this year.  After the application of “Liquid Gold” my seedlings are twice as big as they would otherwise typically be!  So today, in the spirit of “spring cleaning” and for those looking to start new projects with spring energy swirling around us, I wanted to tackle this crappy topic!  That topic is our own waste–and what to do with it. So today, we’ll explore humanure and liquid gold as useful resources for growing things.

 

Waste Not!

Humanity is literally drowning in its own waste, a topic not new to anyone who is paying attention. Even if we work to eliminate waste in other ways of our lives (as some of my earlier posts on disposing of the disposable mindset and dealing with materialism suggest), any “resources” our bodies produce is rarely discussed.  The underlying problem is, modern industrialized society treats human waste like a toxic substance–but they are not.  They are resources. I use the word bodily resources, rather than bodily waste, because even thew way that we frame these things in our speech matters.  Our bodily resources are flushed into septic systems that are full of poison and require heavy amounts of fossil fuels and chemicals to process and address.   But with a little rethinking and openness, we can get past the “gross” factor and start to see our own waste as a resource.  And to help in that rethinking, I’ll point to two key permaculture principles: the problem is the solution and produce no waste.

 

So let’s follow the path that one flush takes to see the problem with human bodily resources–and where we might intervene and divert those waste streams to more productive uses. First, obviously, you begin by doing your business.  If you are in the Western world or other industrialized places, you are doing your business often into gallons of perfectly acceptable drinking water (which is obviously also wasted).

 

After flushing, your waste can take two routes: a typical city or town dweller sends their flush directly into a municipal sewer system. If you live in a more rural area, it likely enters your private septic system, a type of holding tank, where it can partially break down, but eventually, the tank fills us.  Then you call someone with a big truck that pumps it, and it ends up in the municipal septic system.  So in both cases, let’s take a look at that municipal septic system.

 

Municipal septic systems are not just carrying human bodily resources.  They take human” waste” and combine it with many other kinds of liquid (and sometimes solid) material “wastes” including: stormwater runoff (more of that perfectly good and clean water running into the septic system, often mixed with oil from roadways, etc); industrial waste from various factories and processing plants (much of which can contain poisons, heavy metals, chemicals, etc), hospital waste (which can contain disease, toxins, caustic cleaning agents, etc).  Often present in this combined waste, from the many non-human waste streams, is something called “dioxins”, which are one of the most toxic chemicals on the earth.  Dioxins are currently not regulated or tested by the EPA for sewage sludge that is applied to farmlands–and that’s a typical end result of these combined wastes after heavy processing.  In fact, the information I linked above is the EPA’s argument for non-regulation of dioxins.  And radiation somehow ends up in there as well. Regulatory issues with dioxin and radiation aside, on the basic level, we take perfectly good material (human, stormwater, water from flushing) and mix it with really toxic waste, and then process the heck out of it (with more waste, chemicals, etc) to try to salvage something that is really not good at all that we spread on the fields that grow our food.  Ew, ick.  And you thought human poo was bad?

 

Urinal at Sirius Ecovillage

Urinal at Sirius Ecovillage, where I lived for two weeks

A Closed Loop System Humanure and Liquid Gold

We can work to keep our human bodily resources out of the municipal septic system, and cycle it back into the ecosystem in careful and mindful ways–and now we’ll explore ways of doing so. In fact, the idea that human waste is a resource is not a new concept.  For millennia, humans collected and used their own feces and urine effectively.

 

The underlying principle here is simple: if at all possible, we want to create a closed loop system in our living. This means that rather than nutrients and resources being in a line, like this: natural resource–> factory/farm–>store–>consumer–>garbage; we want to have  system that instead functions like a circle, cycling nutrients, like this:  garden plot –> you–> feces/urine –> compost –> garden plot.  This closed loop system is infinitely recycling and sustaining if all resources are harnessed. The truth is that human bodily resources are actually quite good for fertilizer, when treated properly.  The nutrients that your body doesn’t need, and the waste your body produces, can be cycled back into the nutrient cycle of life–meaning, its not waste at all, but a resource!  Human pee is the same–it is liquid gold for good reason!  So let’s explore these resources and how they can be harnessed and used.

 

Liquid Gold

Happy seedlings get fertilized often!

Happy seedlings get fertilized once every week to two weeks with human urine – look at them growing!

Liquid gold is the much easier of the two to collect and use for the direct benefit of green, growing things, and so we’ll start with that process (and this is the one I have the most experience with).  Urine had (and in some places, has) a whole industry built up around it in many parts of the world: from being used as a fertilizer, to a medicine, to a teeth whitener, to an ingredient in gunpowder! I’m not going to go into such detail here with the many uses of urine, but I do think it is worth exploring some options for recycling our nutrients.

 

Human urine has incredible amounts of nitrogen–so much that if you pee directly on plants (or pour urine on them) it will burn them due to the high nitrogen content. It also has potassium, phosphorous, sulfur, magnesium, and calcium (see the Permaculture News article here for more info). Nitrogen is one of the key elements of plant growth; and I’ll take a moment here to again point out how humans and plants co-exist in such a complex web of interactions. We pee the plants’ most important nutrient–nitrogen; and we exhale carbon dioxide–both of these they take in and transform back for us.  This incredible cycle only works when we let it.

 

Our urine is sterile, and it is therefore safe to use as a direct foliar spray on plants and trees with a 10% dilution (10% urine, 90% water). If you have a vegetable garden, you can add liquid gold, at the 10%/90% water ratio, in a backpack sprayer and simply spray your plants every few weeks. The alternative, that seems to work just as well for seedlings, is to use it just like any fertilizer you add to the water for watering the plants (again, 10% dilution, and I kind of eyeball this and don’t measure it exactly.)  Add this in your garden how  you would other compost teas–usually as a side dressing.

 

You can collect urine in any way you like–in an elaborate system, like at the ecovillage, every guest’s urine is diverted and used on extensive gardening systems each time they visit the urinal. But you can also collect urine in the most simple system, like a wide-mouth canning jar.  It doesn’t necessarily take a long time to collect enough to be used for plants (indoor, outdoor, or seedlings)–think a few hours of collection for weekly watering of indoor plants.  And you don’t need to use the liquid gold every week–I usually use it every 2 weeks and my plants are very happy.  You do want to use the liquid gold fairly quickly, as it starts to turn to ammonia and develops a stronger smell.

 

After returning home from the Ecovillage, and especially with my seed starting this year, I started using liquid gold even with my small potted plants and house plants. It was incredible to see the difference—urine is almost pure nitrogen, and that is a resource indeed!  My bay plant, which was suffering some aphid damage, quickly sprouted a ton of new growth.  My baby tomato and pepper plants for my garden plot and assortment of herbs are twice as big as they should be at this point in their growth!  Its really amazing stuff (and I am going to do some scientific experimentation on it in my community garden plot this summer and report back).  You can read more about urine and how to use it as fertilizer in a book called Liquid Gold.

 

Humanure and Composting Toilets

Composting Toilet System

Composting Toilet System that Produces Humanure – just do your business and turn the system every week or so!

The modern term for human feces that is properly composted is called “humanure” (coined by Jenkins in the Humanure Hanbook).  Humanure, once finished, is a lot like other kinds of organic compost–it contains microorganisms, a lot of dark, rich, organic matter, and a lot of carbon for the use of plants.  It can be created and used no differently than other fertilizers if composted properly (two years, minimum).  Most people who make humaure that I know only use it on perennial trees and/or simply return it to the forest since people would get weird about eating veggies grown in humanure.  I think as long as you are taking it back into the ecosystem, sharing it with any plants is a good idea, and your comfort level determines the rest.  The process of composting is really simple, and not much different than other forms of composting.  Compost piles really stink when human pee and poop are added together, so most of the advanced systems separate the two (such as the photo of the urinal above).

 

Most systems begin with a composting toilet. There are many models of composting toilet—and seeing which kind you can use depends a great deal on the codes and regulations where you live. Sometimes, the easiest way to do this is to keep the regular toilet and septic tank there in your house (legally required), but to have a simple alternative system. Most alternative systems are not complicated or expensive – a 5 gallon bucket with a lid (you can get both for about $25) and a second bucket full of wood chips or other absorbent woody/carbon rich material (some people use peat moss, but I don’t recommend it due to its unsustainable harvest; find a local resource instead if possible).  And then, the management is simple enough. You use the bucket, and each time you do, you add 1 scoop for yellow and two scoops for brown. This is composted outside or in an enclosed place that is turned occasionally.  It is generally composted for a minimum of two years before being added to fruit trees or other woody perennials.

 

Composting Toilet System

Composting Toilet System

Much more elaborate, permanent systems can be built or purchased—the most expensive I saw during my PDC was a self-contained unit that was put in a basement right above the toilet (photos in this section)—this system was about $8000; it was self contained, odor free, and literally had a spot where you came in and shoveled out rich compost (see the photos). It was that simple!

 

A more elaborate self-built system, like what was at Sirius Ecovillage, diverts urine and feces into separate places. Feces is composted as usual, often in large pits beneath the bathrooms that are dug out very occasionally; a solar powered fan moves any odor out and away.  Their system was great because it used mostly time to do the work.  They had double toilets in each stall, and one would be “composting” and be closed to new deposits, and one would be active.  The active one would eventually fill up, and then they would switch to the other side.  The one that is full was given a year or so to break down, and then it was scooped out and the process began again.  It was very elegant, not at all smelly, and really effective.

 

The Humanure Handbook, in its full form, can be downloaded in PDF format. It gives many more options for you if you are interested in pursuing this path!

 

Humanure and Liquid Gold as Offerings

I’m going to propose an even more radical idea here—our human bodily resources can be seen as an offering and resource to the land. Humans in ages past knew our waste wasn’t waste at all, but was a valuable resource. Think about it—when we make an offering as part of ritual, say, a shiny penny as some traditions may use, what good does that offering do? It’s symbolic, yes, but our lands are in such duress.  Around here, logging abounds, and resources are always being taken away, never added to our forests and wild areas.  So, wouldn’t a direct offering of nitrogen be a better choice? Given this, I have begun making offerings when I go into the forest. For solid offerings, I bring a small trowel and make a hole six inches down, working hard not to disrupt the soil web more than necessary (See the book How to Take a Shit in the Woods for detailed instructions). For liquid offerings, I make sure not to pee directly on any plants, but I do pee near the base of trees or directly on the ground, as they can take a direct application of rich nitrogen. I know this seems radical, but from a plant’s perspective, its just more nutrients to be gained!  And since I do wild food foraging, I do think that “giving back” a little is an important part of this.  I want to give back more than I take, in all things.  And this approach allows me to continue to cultivate that balance.

 

Conclusion

I hope you enjoyed this week’s post–its certainly something to consider, moving forward, into paths of deeper sustainability and awareness. Using “liquid gold” instead of regular plant fertilizer can, certainly, reduce your dependence on fossil fuels and synthetic fertilizer, and bring you in closer connection with your own plants.  I would encourage you, if nothing else, to try using liquid gold for a month or two on plants and see how it goes! (As a fun note, I’ll link here to my very first blog post ever, which had a similar title, and talked about how I was using local horse manure for my garden and how sacred that substance was!)

 

A Beltane Blessing: The Magical Art of Pysanky Batik Eggs April 30, 2016

Bowl of Magical Eggs

Bowl of Magical Eggs

When I was a child, my family and I would spend hours carefully drawing melted beeswax onto eggs and dyeing them, the rounds of successive colors growing darker and darker. Once an egg had been fully dyed and covered in wax, it was time to unveil the magical colors, the revelation of incredible, magical works of art.  Pysanky, or Ukrainian Eggs, is an old tradition still in practice here in Western PA; it was brought over from Ukrainian peoples and others of Eastern European decent and spread throughout the area (it was later suppressed in the old world by the Communists, who claimed it was a “religious practice” for a number reasons, some of which we’ll explore in this post).  I’m not sure how my family originally found our way into this practice, but every year, we would make our delicate and beautiful works of art and display them on a bowl in our living room. This year, my mother put a bowl of them out for Easter, and I wanted to get back into this lovely art form, this time with a bit of a magical twist! And so, today, we will dive into the art of crafting magical eggs using batik techniques!  This is an absolutely perfect magical art form to practice at Beltane–hence the timing of this post.

 

This Beltane-themed post has two parts–first, I wanted to explore some of the traditions and mythology surrounding these magical eggs. And in the second half of the post, I’ll show how to make your own psyanky eggs.

What is Pysanky?

Pysanky is a permanent art form where the artist uses a wax resist method to preserve colors during a dye process. The egg has all of its contents removed (yolk, white) and is washed out so that the shell is all that you are working on–this creates a permanent art form. Essentially, you add wax to the color you want to remain that color, and then dye the egg a darker color. Everything that isn’t covered by wax will take that new color. For example, if you want white, you start with a white egg and add wax to all areas you want to stay white, then dye the egg to your next lightest shade (usually yellow), then add beeswax to all the yellow areas. Then you dye it your next shade (green or orange) and add wax to all of the green/orange areas, and so on, until you end with some dark color, often black, dark blue, or purple. The beeswax is removed, and the brilliant colors are revealed. The choice of colors and symbolism adds various magical properties to the egg–this is not just me saying this, but this is part of the tradition. The egg is ready to display for a blessing of prosperity, health, or more!

A brightly colored egg!

A brightly colored egg!

 

There are a few other bits of information I’d like to share.  Many of these come out of really books and papers on Pysanky that are in my personal collection on the subject:

  • “The Egg, as the embodiment of the life principle, has been associated with mythical and religious ceremonies since the earliest pagan times…each province, each village, each family has its own special ritual, its own symbols, meanings, and secret formulas for dying eggs.  These heritages are preserved faithfully and passed down from mother to daughter through the generations.” (From Ukranian Easter Eggs by Yaroslava Surmach, 1957)
  • “The custom of decorating pysanky is observed with greatest care, and a pysanka, after receiving the Easter blessing, is held to contain great powers as a talisman.  A bowl of pysanky was invariably kept in every home, serving not only as a colorful display but also as protection against lighting and fire.” (From Ukranian Easter Eggs by Yaroslava Surmach, 1957)
  • “Peasants placed krashanka shells [krashanka are the solid, dyed eggs] in the thatched roofs of their homes and under hay mounds to turn away high winds.  Beekeepers put them under hives for a good supply of honey. On St. George’s Day, a krashanka was rolled in green oats and buried in the ground so that the harvest would be full and not harmed by rain or wind. The Krashanka was also credited with healing powers. A krashanka, blessed on Easter eve, was suspended on a string from the neck of a seriously ill person, or touched to infected areas on persons suffering from blood poisoning to effect a cure.” (From Ukranian Easter Eggs by Yaroslava Surmach, 1957)

I’ll get into more detail on the symbols themselves used in the eggs later, when I talk about how to make the eggs.  And so, what we see here is a lasting, magical tradition surrounding the creation of these eggs.

 

A Synthesis of Traditions: A Modern “Druid’s Egg”

So on the other side of Europe, we have the occurrence of the “Druid’s Egg” that is discussed in connection with the Ancient Druids.  I am not, in any way, saying that these traditions are connected or the same thing.  But I do want to consider some parallels.  Of the Druid’s egg,  Pliny writes in his Historia Naturalis of the ancient druids: “The magical practices of the druids, their knowledge of botany and the sciences.  They wore a distinguishing badge, a “serpent’s egg” worn on the bosom and regarded as a potent talisman.” Other writings, also from Pliny, show that these “druid eggs” were created naturally, in a snake pit, and that the eggs were very magical, protective, and held in high esteem by the ancient druids who wore them as protective talismans. People used these eggs to win court cases and gain “favorable reputation” with princes. And people were even killed if they had them in their possession due to their potent magical effectiveness. Obviously, in modern Druid Revival orders, we don’t take the idea of the druid’s egg quite so literally (after all, even historians aren’t sure what the druid’s eggs actually were), although the idea of the “druid’s egg” certainly is woven into some of our lore and practices.  I think this bit of history gives ways for new interpretations of the “druid’s egg” and how we can manifest it today, through the bardic arts.

 

There are some parallels between the traditions that are interesting to note. If we study the artwork of many of these pysanky, there is an “entwining” feature that naturally occurs due to the nature of the egg.  We can, in making these eggs, create entwining patterns that make a nod back to the original producers of druid eggs, serpents. Druid eggs were said to be highly magical and rare.  And the same can be said of pysanky: not many people do pysanky today either.  I’ll also note the importance of serpents in both sets traditions; in both they are dangerous, and the egg is somehow connected to them and their power. Finally, the magical powers of eggs in both traditions, especially for protection, blessing and power.

 

Given some of these parallels, I’d like to propose that one modern “druid egg” can be the pysanky, and its something we can embrace and practice as a magical art form.  So let’s get onto the best part: how to make these delightful eggs!

 

One of my favorite new eggs!

One of my favorite new eggs!

Materials Needed

Dyes for Eggs

Commercial, very bold and beautiful dyes for psyanky are readily available.  I’ve found that these dyes can be put in a wide mouth pint canning jar with a lid and used effectively for 2-3 weeks (after that they lose their dye capacity, and even reboiling them doesn’t allow for them to stick.  I’m still trying to figure that out).  A good source for dyes is at this Etsy Shop (Ukrainian Egg Supplies).

 

But the other option, and the more traditional choice, is to make your own natural dyes.  Kozolowski (1977, Easter Eggs…Polish Style) offers some ingredients traditionally used for egg dyes but doesn’t give details on how to make the dye.  In my experience, you can boil these down for a long period of time, add salt, alum or vinegar (or boil them in straight white vinegar) and strain them.  Its similar to how you’d make any other natural dye.  The list below is dervied from Kozolowsi with my own addition of other plant matter and berries that I often use for dyes:

  • Yellow: Onion skin, straw, saffron, dandelion flowers, goldenrod
  • Orange: Crocus petals, goldenrod
  • Red: Red beets, plums
  • Green: Spinach, grass, moss, buckthorn berry
  • Blue: Sunflower seeds, logwood, Huckleberry
  • Purple: Blackberries, elderberry
  • Brown: Alder cones, coffee, walnut husks
  • Black: Walnut shells, alder bark
  • Pink: Pokeberry

Of course, the problem is that not all of these dyes show up at the same time of the year.  I have had good luck in making the dye and then freezing it till the right time.  I’ve also experimented with drying the berries and trying to make dye later, but that has been less successful.

 

Tools and Materials

  • Kitska: You will need some tools to draw designs on your eggs. These tools are called Kistka (kistky; plural), for your eggs.  You can get them at the supplier listed above or readily online.  They are very simple tools–I like the ones with the little reservoir and the plastic handles.  You can also make your own.
  • Wax: You will need some beeswax in either little granules or a block.
  • Candles: You will need 1 candle per person to melt the wax.
  • Workspace Protection: You will want to lay down a plastic bag or newspaper around your workspace, especially the area you are dyeing the eggs.  The dyes can really stain a countertop!  You may also want to have some paper down around the areas where you are adding the wax.
  • Egg blower: You will want to invest in this little $12 tool–its an egg blower, and it allows you to easily blow eggs out prior to starting your dyeing.  When I was a kid, we used to blow them out by creating two holes, one at each end, and just blowing and blowing till all the insides came out.  For one, its a lot of work.  But for two, its now dangerous to do so due to the high level of salmonella in eggs today. The egg blower is amazing–you can blow out about a dozen eggs in 45 min or less!  Here’s where you can get a nice egg blower.

    Tulip egg my mother made

    Tulip egg my mother made

The Eggs

The eggs themselves should be carefully selected for the following qualities:

  • Eggs need to be whole (not cracked at all).
  • They need to have minimal bumps, and instead be smooth.
  • They need to have a pleasing shape (symmetrical) and of a shape you like.

You can start with white eggs or, if you prefer, you can start with a light brown, cream, or even blue chicken egg as the base color for your design.  I have found that getting an assortment of nice eggs at a local farm gives me a wide variety to work with.  The shells of these eggs are also usually thicker and better than those factory farmed eggs in the store.  You can also use duck eggs–but beware that some duck eggs have a film that you may want to scrub off.  I am really enjoying working with duck eggs!

 

The Process

So now I’m going to walk you through the full process of making your own beautiful pysanky!  As I said before, this is a great activity do do around Beltane.  I’ve taken to starting my Pysanky making at the Spring Equinox and wrapping it up around Beltane, so I have a full 8 weeks making these amazing eggs.  And without further delay, here’s how you make the eggs!

 

1.  Prepare your workspace and lay out your dyes. You will need to make your dyes according to the package instructions or according to natural dye making strategies.  Make sure you add vinegar to either kind of dye–it helps the dye take better on the eggs.  It is wise to place your dyes in a separate area (on a kitchen counter is good) and protect that area well.  I also like to get a bit of paper and dip a small piece into each dye and then put them in front of the jar so that you can see what the color looks like.  Here’s a dye setup (I’m using commercial dyes):

Dyes on the counter

Dyes on the counter

And here’s a setup for drawing the wax on the eggs.  The egg carton holds extra eggs, there are books for reference and a sketchbook for drawing out potential designs.  We have a roll of paper towels to keep fingerprints off of the eggs.  And of course, we have our candles and tools.  We have found that adding a little cardboard box below the candle catches drips and keeps them off the table.

Workspace for egg wax drawing

Workspace for egg wax drawing

2.  Select your eggs.  Select eggs that are free of cracks and that are smooth and well-shaped (see above).  Have some extras available, cause you will likely break a few in the drilling and blowing process (or even drop them at other points–try not to!)

A nice example of an egg.

A nice example of an egg. This one is setup to drill (see step 3).

3. Blow out your eggs. We use a Dremel drill to drill a small hole on the bottom of the egg.  I will sit the egg in a small cup, place a paper towel between the cup and the egg, and then drill the egg carefully. I usually drill about a dozen eggs at a time if several people are making pysanky. The second step is to use the egg blower to blow out the inside of your eggs (I blow them into a bowl, so that you can make a nice quiche later in the day!)  The third step is to add some water to rinse out the inside of the egg. and make sure the last of the egg is out (I don’t add this to my egg bowl).  Finally, you can let it dry out by placing it hole down in an egg carton or placing a little bit of paper towel up in the hole for 10 or so min.

Blowing out eggs

Blowing out eggs

3. Decide on a pattern or design.  This is my favorite part of the process–its here where you decide what your design will look like.  I like to use a pencil and very lightly draw my design (or design lines/guides) on the egg (the pencil will come off later in the process).  You can also use a string to wrap around the egg so that you get straight lines.

 

At this stage, you also need to get in your head how the dye process works and do some planning for the different colors you might use.  One of the biggest beginner mistakes is not to have enough contrast between colors–remember that its contrast that makes the different colors stand out.  If you end up with three light colors next to each other, the egg won’t be as beautiful.  But if you use light and dark colors next to each other, it makes the designs stand out more.

 

You also want to do your first few eggs simply. Maybe do a white pattern, a light blue pattern, and then dye it dark blue and that’s your first egg.  That will allow you to see how it works without getting too complicated for your first egg.

 

There are many options for designs and colors, as you’ll see under “symbols in pysanky” below–and all of these symbols and designs have meaning.  In addition to the traditional ones I’ve listed, we have an assortment of other kinds of symbols you can draw upon with meaning: spirals, celtic knots, awens, and more

 

Lines on an egg before I begin

Lines on an egg before I begin laying out my design

Symbols in Pysanky

The designs in traditional Pysanky all have meaning.  I have worked to compile the list of symbol meanings from various sources from my book collection on pysanky: Ukranian Easter Eggs by Yaroslava Surmach, 1957; Easter Eggs….Polish Style by Lawrence G. Kozlowski (1977); Ukranian Easter Eggs by Linda Gruber,  a handout by Martha Winchorek titled “Ukranian Pysanky (Easter Eggs) Designs) that is undated; and a handout titled “How to Make Ukrainian Pysanky (Easter Eggs) by the Pysanky Committee, Ukranian graduates of Detroit and Windsor (undated).  The traditional symbols and magical meanings are as follows:

  • Dots may represent stars or may be used in conjunction with lines to form a division on the egg
  • Ribbons, lines, or belts, those that encircle the egg, represent eternity (since they are continuous lines)
  • Lines in a pattern that would make a net are one of the most ancient designs, and are associated with the Hutzul people’s myth of the snake
  • Triangles are symbolic of the trinity, also the elements of air, fire, and water
  • A comb/rake is symbolic of the harvest
  • Flowers – symbolic of love and charity; happiness
  • Stars – An 8 pointed star has particular pagan connotations (it is connected to the pagan Sun god, Atar; connotes sunshine); stars are usually placed on the broad side of the egg and are very common
  • Pine tree or fir tree – symbolic of youth and health
  • Poppy or Sun – good fortune
  • Crosses – usually occur in the Greek style, with four similar arms; they can be symbolic of Christianity, but there are surviving designs and motifs that show this symbol is much older
  • Reindeer, Deer, or Horse– symbolic of wealth or prosperity
  • Rooster – Symbolic of fertility or the fulfillment of wishes
  • Birds – symbolic of happiness
  • Butterfly – symbolic of nature and resurrection/transformation
  • Horns, Spirals, Bends, Maidens: Combinations of spiral lines; these appear in several books but no meaning is given
  • Zig-Zag or Double-Zig Zag Pattern: (Called a wave or saw).  When this occurs in two parallel lines, it denotes death and was used for funeral palls.  So its RARELY used in Pysanki for that reason (the eggs are symbols of life and light!)
  • A spiral: Also used, connected to nature
  • A circle with a dot in the middle: represents something bright and noble; represents the sun and good fortune
  • A circle with a cross inside reaching the edges: represents the sun; good fortune

In Ukranian Easter Eggs Gruber writes, “Every mark that is placed on an egg has a meaning.  People with expertise in Pysanky can distinguish between eggs decorated in different sections of Ukraine and even between villages.  In the villages, certain families have come to be known for their distinct patterns” (3).   I find the symbolism here, pulled from old books, utterly fascinating.  Some of this same symbolism shows up, unsurprisingly, in the old esoteric lore! You can also use any other symbolism from within other spiritual or magical practices (such as some of the symbols I included here in an earlier post).
Ok, so at this point, you have your dyes made, your eggs drilled and blown, and a good design in your mind (and maybe drawn on your egg) complete with magical symbolism.  Now comes the fun part!

 

4.  Add your first wax layer.  Your first wax layer will be of your LIGHTEST color–that is typically white, but it might also be a very lightly dyed first color. You add the wax by heating up your tool, then scraping or dropping some wax into the tool, and wiping off the excess before drawing the tool across the egg.

 

Adding wax to an egg

Adding wax to an egg

5. Add your first dye layer.  Before adding your egg to the dye, you will need to seal up the drill hole with wax before you put it in the dye bath.  A little gob of wax does the trick here.  So, you can now dye your egg with the lightest color that you want to use in your design. Typically, this is yellow. The longer you leave your egg in the dye, the darker the dye will become on the egg.

 

Since your egg is hollow, you will need to weigh it down the egg so that it is fully dyed.  We found that a 1/2 pint jar works perfectly for this! I forgot to photograph this, unfortunately (so no photo here).  But basically you can use an empty 1/2 pint canning jar; it fit in a 1 pint widemouth jar that you are using for dye, and it will weigh the egg down.   Wait a few minutes, and pull your egg out often to check on the dye and see how you like the color.  Then when you are happy with the intensity of the color, pull it out of the dye and let it sit till it is dry again.  Its for this reason that we usually work on 2-3 eggs at a time–some are dyeing, some are drying, and one we are actively working on!  If you want a REALLY deep color, you can even put your egg in for several hours (or overnight) and you will get very intense colors.

 

6. Add successive wax and dye layers. You need to think about how the different colors already on the egg will interact with any colors you later put on the egg and plan accordingly.  This means you need to play for the dye path you will take.  So a few typical paths that you can use to dye include:

  • White–> yellow -> orange –> red  –> purple –> black
  • White –> Yellow –> light green –> blue –> purple –> black
  • White –> green –> blue –> Red (which makes purple) –> black

And so on.  Each layer gets darker, and its hard to go between complimentary colors on the color wheel (e.g. green to red makes a brown; yellow to purple makes a brown; blue to orange makes a brown).  As you work with the dyes, you can also experiment with different color combinations.

 

Here is an example of the successive layers of dyes that I used for my tree egg.

Second layer of dye and wax on my tree egg

Second layer of dye and wax on my tree egg; this was a sunflower yellow

 

Third layer of dye and wax

Third layer of dye and wax (egg is in the front left); its now a light green, which is going to be all of the leaves on my tree.

 

Fourth layer of dye and wax

Fourth layer of dye and wax.  I’ve taken it to red, which interacted with the green and gave me a nice dark red.  This is going to be the ground areas and trunk.

 

7.  Allow the egg to fully dry after the last layer of dye. I would recommend at least an hour total for the drying time before you proceed with removing your wax (although it is hard to wait!).  You melt the wax off by  holding the egg carefully to the candle for brief amounts of time and wiping the wax off with a clean tissue or paper towel (a tissue works better).

An egg that is ready to have the wax removed

An egg that is ready to have the wax removed

 

Removing wax from an egg

Removing wax from an egg

8. Finish the egg and display!  You can leave a thin layer of beeswax and wipe it all over the egg to preserve it. A lot of people choose to use varnish on their eggs to help seal in the colors, but I haven’t done that and they last just fine. But at the end of this process, you have an incredible work of art! Here’s the finished egg from my earlier photographs:

Here's my completed tree egg!

Here’s my completed tree egg!

I hope that you’ve found this post to be an inspiration to you on your path deeper into the bardic arts!  I have found making of these eggs to be a wonderful, relaxing pastime.  They are unique gifts, full of magic and beauty!  Not to mention, they look great on your altar:).

Altar with eggs

Altar with eggs

 

A Druid’s Primer on Land Healing, Part VIII: Rainbow Workings and other Palliative Care Strategies for Damaged Lands April 16, 2016

I had the most amazing thing happen to me about a month ago, and it involved the direct (palliative) healing of an active strip mine site.  I was heading to teach an herbalism course at a friend’s business about 15 minutes away from where I live.  My drive this requires me to cross a divided highway and do a u-turn at a site that is a very new active strip mine.  They aren’t fully removing the mountain, but they are certainly cutting into it quite a bit, and ripping up the entire surface of the land in the process. For a while, I’ve been driving past this spot, and energetically, it just feels bad, like in the pit of your belly bad. I knew something was to be done, but I wasn’t sure what. So I kept visiting, listening, and being told “wait” (using the same strategies I’ve shared with you earlier in this series). And so, wait I did.

 

Rainbow Working!

Rainbow Working!

That particular day when I was going to teach my class, we had both sunshine and storms. Rain would pour for five minutes and then it would be sunny again.  These are such fun days to enjoy, and usually rainbows abound.  I hadn’t yet seen one, but I had anticipated it, and sure enough, I wasn’t disappointed.  Just I was turning around, I saw a rainbow–it was right in front of me, on the road ahead. I decided to follow it slowly with my car, and suddenly, it jumped. When it jumped, I looked to my left, and there it was, coming down right in the center of the whole strip mine operation. Now, for anyone who has studied the old Celtic, underworld, and fairy lore, a jumping rainbow is described as an old trick to lead you somewhere–and that’s definitely what happened in this case.

 

Now, every day, as part of my AODA practice, I connect with the three currents (a strategy I’d suggest in preparation for this kind of work; I’ll talk more about this later in this post). I’m pretty adept, at this point, in channeling down the solar current. I connected with that rainbow, with the sun’s rays reflecting off of those droplets of water and pulled it down, deep down, into the darkness and suffering of that strip mine. I sat for quite a while and channeled down that energy, and as I did, the rainbow grew brighter, and more brilliant.  At some point, the work felt done.  The land felt cleaner.  More at peace with what was happening.  The worst of the bad energy was gone. Each time since I’ve visited that spot, the effects of the rainbow remain.

 

Now, obviously, a rainbow working is not really something you can plan!  But, I did want to share this as a potent land healing strategy to open up today’s post. And I think what I can share is that even if you don’t have the blessing of a rainbow over the spot you want to help heal, you do have the energy of the sun frequently, and it can be used in various ways–as we’ll explore today, along with other strategies for palliative care.

 

Why Palliative Care?

When I started this land healing series, I started with descriptions of the different kinds of healing work you can do: physical and energetic land healing for sites that need active regeneration and healing (which is where things like permaculture fit) and palliative care (for sites that cannot yet be healed and are underging active harm).  Today’s post is going to explore specific land healing strategies for palliative care that you can engage in–these are specific strategies for sites that are just like the rainbow working above: these sites have ongoing active destruction or are far from what nature intended. As before, if you haven’t read the earlier parts in this series, I would strongly suggest that you do so, as the series builds from the previous posts: Part I, Part II, Part III, Part IV, Part V, Part VI and Part VII.

 

I think that Palliative Care for sites that are currently experiencing destruction and suffering is just as hard to deal with as the impending destruction of a natural site (which I talked about two weeks ago); both of these give you a sense of powerlessness that is difficult to deal with. You want to look away.  You want to disengage.  But instead, I suggest you try to engage, to help, to heal.  Because I can tell you this–nobody else is doing this work on our landscapes. If we, as druids and those who love the land and hold her sacred can’t do it, then who can?  Even when looking at that strip mine, that logged landscape, that fracking well, that acidic river (the ones I deal with here most often), know that that what I am looking at is still the living earth and it is still sacred land.  This kind of stuff is not one a druid meandering through the woods wants to find, but it is unfortunately a common reality that we face in the age of 21st century industrialism.

 

I believe that every age has its own spiritual challenges, and that our spiritual practices are often born from what we experience; I certainly see responding to this kind of experience as necessary for a druid living in such times. And to me, we are in a unique position to do something, and I believe, even for sites that are actively being destroyed and harmed, that something can have very long-term implications.  Consider palliative care like the first stage in the healing process–you are setting the stage for what is to come.

 

Palliative Care and Energetic Changes

I want to start by saying that nearly all of the strategies I outlined two weeks ago for sites that are going to be destroyed also work for palliative care. These include: working with the stones, working with Indian Ghost Pipe as a plant ally, putting the land in hibernation, and saving seeds. These are strategies that can do tremendous good for sites that are undergoing active harm.

 

At the same time, there is a large energetic difference between these two kinds of sites: namely,  a site that is not yet destroyed doesn’t have this energetic darkness and active suffering that a site that is destroyed carries.  Its that energetic darkness that is the focus of some of my work in palliative care, and so, I generally find myself doing a lot more energetic cleansing work on actively destroyed sites, and hence, that’s what today’s post will mainly focus on.

 

I’d also like to share that the energetic nature of active destruction changes over time, and I think, is due in part to where in the process things are occurring.  If a site has been actively destroyed for a long period of time, you often encounter this energetic deadness or a complete lack of vitality. A lot of the rivers around here are like that–they have been acidic and poisonous to life for half a century or more–this means that they are largely “dead” feeling, where the active strip mine site (a new operation less than a year old) is energetically very dark and intense.

 

What I do depends on a number of factors. I generally don’t do much with the dead sites unless I know active healing can happen–I think that the deadness is better than most other things, in that there is no active suffering, and the land has figured out how to numb itself and the spirits have retreated.  So for these, I might say a small prayer or blessing, but otherwise, leave them be. I am certainly not going to do anything to “wake” that site back up or call those spirits back until it is time and active healing work can begin. When it is time for real healing to take place though, the “deadened” land then needs you to come in and give it a burst of light and life (see upcoming post!)

 

Most sites actively under siege, instead, have this really dark intensity to them and feel really “wrong” and “awful” just being near them.  For example, when I was visiting a friend in West Virginia not too long ago, I was driving and was struck with this horribly awful feeling as I rounded the bend.  Turned out, just around the next bend was a huge gravel/sand pit, cutting into the mountainside–and that was the source of the suffering.  This is exactly the kind of site that could benefit from palliative care. And so, my real focus today, is on active suffering and sites that have that energetic darkness, sickness, feeling of absolute wrongness, that pervades them.

 

Solar Blessings and Getting Rid of the Worst of the Energetic Darkness

A sacred pool uniting heaven and earth, the solar and the telluric

A sacred pool uniting heaven and earth, the solar and the telluric (see below)

So about 5 posts ago in this series, I shared information on the three currents and how ancient peoples, and modern ones, can use the currents to help heal and bless the land.  In the case of palliative care, nearly all of the problems we have are with the currents of energy in the earth, the telluric currents. The telluric currents govern what is on the land and of the land, what is on and of the earth, and that’s where the bulk of the problems for industrialized cultures, great and small, arise.  It is the uncontrolled fossil fuel use, an earthly treasure, that has our world’s climate in chaos; it is the pillaging of earthly resources that are really causing so many palliative situations to occur. These telluric currents become easily corrupted by the many earthly activities that pervade industrialized society: gravel pits, strip mines, regular mining operations, pesticides and industrialized farming, fracking, tar sands, logging, typical lawn care, and more. And so, I have found that attending to the telluric currents, by way of ancient knowledge, can tremendously help in palliative care.

 

I have found that you can effectively use the solar currents to clear away, or purify, the worst of the energetic darkness of sites under active destruction.  There are lots of ways to do this, and one of them was how I opened this post: a rainbow working! There are many, many ways to channel the solar currents down into the telluric, and this is an excellent way to get rid of the energetic crud, the worst of the suffering, and provide some respite.  I kind of see this work like providing a healing balm to soothe the energetic effects of active destruction.  You aren’t solving the problem by any means, but you are certainly doing something that really helps.

 

Most of my strategies for channeling the solar (sun) down into the telluric currents (the energy of the earth) for purification and blessing involve using specific rituals within the AODA framework.  These include the AODA’s sphere of protection (which I use most often), our seasonal grove rituals (found in the Druid Grove Handbook) or the communion ceremony from the Gnostic Celtic Church (found in the Gnostic Celtic Church Handbook).  Each of these rituals establish the space and then, as the core work of the ritual, connect to the energy of the sun, the earth, and awaken the telluric current.  I’ll share one simple derivations here, but I wanted you to understand where a lot of what I do comes from and where you can get more extended versions.  I’ve been working in this tradition for over a decade, and I think, in its own way, maybe it led me to this work by putting the perfect tools in my hands!

 

So a simple way to channel the solar down into the telluric is through AODA’s Sphere of Protection working as a basic framework.  I’m giving a simplified version of it here, and you can add and adapt as necessary.   I would begin by going to an area that needed some palliative care, and, as I mentioned before in earlier posts, ascertain the nature of the work at hand.  If I felt led, I would do the following:

  • Grounding and centering myself for the work at hand.  Part of this is opening myself up for the flow of energies, breathing deeply, and feeling rooted in the living earth. As part of the grounding and centering, I would open up some kind of protective space (even if its as simple as drawing a circle on the ground, or in the air as white light).
  • I would next go to the east, and call in the positive qualities of the east to aid the land and me in the working.  Then I would banish in the east, driving away any harmful or disturbing energies. I’d then go to the south, west, and north, doing the same thing: calling upon the positive qualities of the element and banishing the negative ones.  As you get used to doing this, you’ll find you can banish the negative qualities in larger and larger regions and areas–and this is super helpful for clearing work.
  • At each of the quarters, I would use my senses to experience that element in the world around me, identifying the influence of those four elements on the landscape: in the east I might look at the movement of the air, pay attention to the smell of the air, the birds in the sky, seeds blowing in the wind, and so on.
  • Then, I would invoke the three currents:  I would first draw a circle on the ground and invoke the telluric current, envisioning it rising through the circle as a greenish-gold light.  I would assess its purity and flow.  Then I would trace a circle in the air and pull down the solar current, envisioning it as a yellow flame coming down from the sun and the celestial heavens.
  • I would intone the “Awen” and then draw upon everything I had called: the four elements and the currents to unify the currents, awakening the lunar current and sending the solar deep within the telluric.   I would envision energy coming from each of the four directions, from the sky, and down, into the telluric.
  • I would envision this work as long as necessary, sometimes for several minutes, sometimes for a half hour or more.  Usually it doesn’t take too long, but it depends on the area.  When I felt the work was done, I would close the space (but would not send away what I had called).

That’s it in a nutshell–there’s more to it than that, but I think that’s enough for you to work with, and adapt, as you see fit.  I would say that there are more elaborate rituals and workings using these energies, but doing something basic, to start, is a good way to begin.  Some of you, who are new to ritual work, might say, “yes, but does it work?” The truth is, I cannot believe the potency and usefulness of the Sphere of Protection alone in much of this work.  I find its an extremely versatile for a lot of different kinds of land healing (and other healing) work.

 

Standing Stones

As I wrote about in my third post of the series (which helps set up today’s post) as well as my recent post on sacred gardening, humans have long been using standing stones, temples, trees, ceremonies, and more to channel the solar energies into the land for healing and abundance–but I have found these work fantastically for palliative care.  The reason is simple–setting a standing stone or using some other key marker to help channel down the solar current is a working that takes time and space to achieve.  Unlike a ritual, which radically alter a space and its energetic profile quite quickly, a standing stone is slow work, over time, over potentially a lot of time.  This lends itself well to palliative care, because its like a slow-releasing healing agent.  I’m having difficulty putting into words exactly what I mean here, but I hope you get my meaning.

 

Setting the standing stone in the pool!

Hermes is setting the standing stone in the pool!

So just this past week, two druids snuck into the woods into the park north of town and worked to set a standing stone in the forest; the same forest where many gas wells are present. We did this because here is a place, in the heart of fracking country, where the waters and forests and lands are under active duress. We had come across a natural spring earlier in the week on a hike, a tiny spring that pops up only in the springtime of the year or after heavy rains.  It was barely noticeable, but eventually flowed into a small stream with moss-covered stones. We carefully cleared away the leaves and sticks to see what we could find, and were excited with the discovery of three trickles of water welling up from the earth, almost in the shape of an awen.  The next day, we came back better prepared and set some rocks below the spring to created a small gazing pool.  Then we went off in search of a standing stone–and sure enough, within about 10 minutes, we were delighted to find a perfect standing stone for the pool.  We set that stone as a long-term healing presence, to bless these waters, those that flow past so many of those gas wells, and later, one fracking well.  To help bless all these waters that are under duress from the many fracking activities here, to cleanse and nurture the telluric currents, the spirits of these lands, and the physical forest during this difficult time.  The interesting thing about this particular spot is that its right along a fairly well-used path, so if passerby are looking in the right direction at the right time, the pool and standing stone will be quite evident!  Now, we didn’t do any ritual work at the spot–we just wanted to set the stone and let it do its good work for  a while.  However, we could come back at a later point, when we felt it was time, and do that work.

 

Land Shrines

Even if you can’t set a standing stone, I have found that a small shrine, carefully placed and tended, can work wonders over a period of time. Perhaps you create a simple stone cairn and pour blessed waters (see below) over it every season.  Perhaps you plant a rare native plant and surround it with stones.  The actual shrine, and what goes into it, can be intuitive.  But these small places are healing, they are like a light in the dark. For land that is suffering, what your shrine does is give it a focal point, something to hang onto, something to direct its attention and let the spirits of that land know that someone is thinking about them, wishing them well, and saying that we are here in support.  I have made many such shrines over the years–small places, hidden places, that I quietly go and visit.  You will get a sense, from the land itself, about how often you need to come and what you can do while you are there.

 

Music and Song

Playing the panflute for the land

Me playing the panflute for the land

I’ve mentioned before on this blog about the wonderful (and often subversive) nature of music and singing for any land healing work. This is healing work, of any variety, that can be done publicly and openly. I have found that certain songs, especially old folk songs, work particularly well for soothing the land, and allowing it to prepare for what is to come, and putting it to sleep.

If you use this technique, you will develop your own songs that that have meaning and may even be given songs to use with the land–but I would start with the melodies of old folk songs, songs that have been sung in your lands for several generations at least–and use those. I found a book once, at a local cave that was open to the public, called “Back Porch Melodies” and it had almost 50 folk songs–many of these I found useful and adapted them to my practices. I may change the lyrics or play them on my panflute, but the songs resonate deeply and the music can soothe and help pave the way.

 

Blessed Waters for Damaged Rivers

Another thing that I have done over a period of time is to collect and bless sacred waters (see this post for a ritual to create them).  I usually do this work at Imbolc or the Spring equinox each year–when the waters are flowing and the spring is returning. I began working with blessed waters many years ago,as part of my work with water over a period of years.  Now, I have this sacred water, used for countless ceremonies over the years, and from countless places all over the world, that I use as part of my land healing work.  Because the rivers, the lakes, and the oceans are one of the things tremendously under distress, a little bit of healing water goes a long way.  I have placed a few drops of my water into the headwaters of various rivers, so that as they go and become more polluted, the healing waters are still there, flowing. I also place them into the polluted rivers themselves, dropping a single drop or two in with prayers (think homeopathic doses, here!).  I use the sacred waters to drip on the roots of trees and plants, to lathe stones, to pour over healing altars and standing stones, and much more.  I have found that carrying a little bit of this water with me anywhere I am means that I am always ready and able to do some healing work. And I can give it away to others, and then they can do good work as well!

 

I replenish the sacred waters, adding to them, by visiting springs and other local healing wells.  These have an abundance of good telluric energy and you can multiply the sacred waters you create as much as you need to.

 

Moving Earth

This last strategy I’m going to share today for palliative care is one that I’ve used only once, but I think its an important one,  and some of you may find yourself also as needing to do this work.  When I first moved to MI, there was this big shopping mall area–it had a stadium, all these highways, buildings, even a big giant garbage mountain that they were doing as a dump.  But the area just felt sacred to me, in ways it normally wouldn’t have.  Every time I was there (I had to drive past it on my way to campus each day), I would see the most amazing things: spirals of birds, the light of the sun peeking through the clouds, interesting cloud formations, etc.  It was just slightly more magical, more sacred, than everywhere else around it.  So one day, I went to the site, climbed up on a big hill near a big box home improvement store, and lay among the weeds, listening with my inner and outer senses, and observing.  I saw a vision of the site, what it had been (indeed, a sacred place for peoples before), and how much it was suffering now–it was very much awake and alive, and being used in a very unsacred manner.  I was asked, very clearly, to gather up a small handful of soil from the site for a year period–at each of the solstices and equinoxes.  I did this and then, had the bowl of soil at my house for some time on one of my altars.  Finally, I was led to move the soil to a very sacred place, an old growth forest.  When I next drove by the shopping mall area, it wasn’t sacred any longer.  I had somehow…transferred…what was sacred there to a place it could reside.  This was certainly a kind of palliative care, but in this case, it was literally transferring something sacred to somewhere else.

 

Closing

I hope that this set of strategies proves useful to you in your ongoing land healing work–and please comment and share your own strategies, thoughts, and experiences.  I’m especially interested in hearing from you about my last two weeks of posts–and the many specific strategies that I’m sharing.  I believe I have 1-2 more posts to write to complete this series, at least at this time. Blessings to all!

 

A Druid’s Primer on Land Healing, Part VII: Self Care and Land Healing April 10, 2016

Today’s post continues my long series in land healing (see earlier posts 1, 2, 3, 4, 5, and 6), and given the heaviness of the last few weeks of posts, today, I wanted to delve into how to do this healing work and to stay happy, healthy, and sane. Today, I want to explore and voice some of these mental health concerns and share strategies for coping, addressing, and action.  And so, in this post, we’ll look first at some challenges to help us frame these overall issues, including the concept of solstalgia, and then we’ll explore a wide range of ways that we can engage in self-care on these issues: Having the tools and cultivating hope, supporting our adrenals and physical bodies with plants, supporting our souls with healing retreats and escapes, daily protective workings, working with the energies of light and life, bardic acts of expression, visiting well-tended places, and talking with it and more. And so, off we go!

 

One of my favorites sycamores to sit under and heal

One of my favorites sycamores to sit under and heal

Solstalgia

There is good cause to talk about the subject of mental health and self care in regards to the work of land healing–as I shared a bit last week, research is emerging on the mental health implications of  living in a rapidly depleting and crumbling world. And that research is only scratching the surface, really, of what people who are spiritually aware of these things and deeply connected with the land really experience!

 

I recently came across a psychological theory–solstalgia–that sheds great light onto today’s subject, so I’ll share it here. Nostalgia is, in the psychological sense, what happens to people who are distant from home and long to return–this often occurs with people who were refugees or other people forced to leave their homes for various reasons (no work, etc).  Solstalgia, which was proposed by Albrecht and colleagues in 2007, is a similar phenomenon, and describes the stress and mental health issues that people face when experiencing first-hand devastation of their home lands. Through a series of focus groups, interviews, and surveys, they explored how a rural population experienced massive surface mining operations and extreme drought; people who live among and experience large-scale environmental destruction had a range of negative emotions, a disconnection to their sense of place and belonging, descriptions of extreme duress, and a strong sense of powerlessness. This “environmentally induced stress” was particularly difficult to manage because it happened in one’s home environment, every day, and escaping it meant leaving home. They described these chronic stressors as “generally not seen” by mental health professionals or researchers.  Although this term was proposed in 2007, it hasn’t gained much traction in the time since: and I think that’s a problem.  The longer that we pretend this stuff doesn’t affect us, the more problematic it becomes.

 

I find this concept really useful to explain some of what I’ve been personally experiencing since returning to PA, and I wonder how it plays out not just in the short term, but over time.  As an herbalist, I know that short-term stressors can give way to long-term adrenal fatigue, and eventually, adrenal burnout, where a person is in a chronic state of prolonged stress that causes depression, apathy, lack of energy, and general ill health.  I sometimes wonder if that’s what is going on here, when people have been living for so long in this chronically stressed state.  And I think its important to realize that even if people aren’t as aware of the specific ecological consequences, this stuff is hard to avoid seeing. These implications are there, I have found, whether or not you are awake and paying attention to what is happening.  All of us, on some level, know things are changing and each of us have to find our own way through it.  For many, its, as I wrote about two weeks ago, ignoring it and choosing not to see.  Its a self-preservation response to avoid even more stress.I think when you begin to open your eyes, however, and really confront this stuff through land healing, there’s a different kind of level of awareness that takes place.  In choosing to see, you also choose to experience.  Some of that pain and suffering, invariably, goes within is, and if we aren’t careful, gets lodged there.  And so, for the remainder of the post, let’s explore some of those self-care strategies that can really help land healers along!

 

Supporting our Adrenals and Physical Bodies

Some nice nettles!

Some nice nettles!

On the practical level much of our stress is handled through the body’s automatic nervous system; chronic stress often puts us into a long-term sympathetic nervous system state. (Really, daily life in industrialized cultures in the 21st century does that already, and adding on some of these environmental stressors just pushes it over the edge). Our adrenal glands produce hormones that help our bodies deal with stress, but over time, they weaken and are taxed. Chronic fatigue syndrome can set in if we are not careful; and so, finding ways of reducing the stress and replenishing our adrenals are of critical concern.  Reducing the stress and supporting our adrenals has a number of different aspects: we need physical rest and rejuvenation (see below); we need a healthy diet (no caffeine, lots of nutrients and leafy greens); we need to work to reduce stress when possible; and we need plant allies that can help physically and mentally help reduce stress and rejuvenate.  I have had a tremendous amount of success with these plant allies in coping with my own stress (from work, from all this stuff) and wanted to share. Here are a few of my favorite plant allies that are easy to grow, local, and abundant for adrenal support and rebuilding:

 

  • Oats / Milky Oats (Avena Sativa): Oats are a gentle, powerful herb and a fantastic restorative, particularly for stabilizing and rebuilding the nervous system. Any oats are tonic and nurturing, but milky oats are most so. Jim McDonald writes in his Nettles, Oats and You: “Regular usage builds up both the structure and function of nervous and adrenal tissue, resulting in a lasting strengthening effect. It is especially well suited to nervous exhaustion due to debilitative nervous system disorders, overwork (mental or physical), drug abuse, or trauma and should be used during nay period of prolonged stress.” Even a bowl of oatmeal can be restorative in this way–and taking oatstraw or milky oats is all the better!
  • Lemon Balm (Melissa Officinalis): Helps us recover from nervous exhaustion, insomnia, or low spirits. Has a gentle and powerful effect on the central nervous system over time.  I find lemon balm a fantastic tea for after land healing work!
  • Stinging Nettles (Urtica Dioca): Stinging nettle is a first-rate adaptogen (herb that helps us adapt to stress) that restores depleted or exhausted adrenal gland. One of the many things they do is shift our bodies from “adrenal mode” (sympathetic nervous system) to a parasympathetic nervous system state. Jim McDonald writes in Nettles, Oats, and You, “I consider it, along with Burdock, one of the most universally beneficial herbs to use as a basis for restoring and maintaining well being.”  Nettle seeds and nettle leaf should be taken consistently, long term.  Nettle seeds work a little different than the leaf–the seeds provide stable energy, while the leaf I find is more rebuilding.  Yes, they sting–use gloves when you harvest them, and as soon as you cook them even a little, they stop stinging:).  They are well worth having a patch in your garden or yard!  I have these every day as part of my stress management regimen!

 

There are many more healing plants for rebuilding the adrenals and reducing stress. Others include astralagus, ashwaghanda, schizandra, elethro root, wood betony, skullcap, ginseng, blue vervain, passionflower, holy basil, and reishi. (I’ll also mention that my sister and I are in the process of starting a herbal healing blog, so I’ll be posting much more on this subject there and will let you know when I do!).

 

Supporting our Souls: Healing Retreat Space

Another important thing that you can do is get a way from it all, to have a healing retreat and space away from everything else. This needs to be a place that is free of the damage you are seeking to heal as a land healer and from other common stressors. A small spot in a protected state forest, a small garden in your back yard, a camping retreat, a quite spot in a park–somewhere that you can go and simply enjoy being in nature, in its regenerated state.  This stuff can wear and grate on you, and you need respite from it. I think that’s part of why this concept of solstalgia is so useful to think through–the reason its so bad is that you can’t get away from it, and once you are conscious you need to do so, you can seek ways of responding.

 

Daily Protective Workings

A daily protective magical working is critical to helping you maintain your balance as a land healer or simply as a person, awake and alive, in today’s times. Most modern estoteric traditions offer some kind of protective working. The primary one that I use comes from the AODA, which is called the Sphere of Protection. I really love this ritual–it takes about 5 minutes a day, and it does a number of key things: invoking positive qualities of the elements, banishing negative qualities of the elements, connecting to the three currents, and creating a sphere of protection around the physical, etheric, and astral body.  I wrote about it more extensively for our first issue of Trilithon, which is now available freely online here.  Its a ritual that takes some time to learn; the best place to learn it is in either of John Michael Greer’s books: The Druidry Handbook or The Druid Magic Handbook.  I can give a brief synopsis of it here, however.

 

First, the Druid begins by invoking the four power (in some form: elements, dieties, archangels, etc) and physically and
energetically forming an Elemental Cross while standing facing north. Second, the Druid invokes the four elemental gateways by invoking positive qualities of the four elemental energies (Air, Fire, Water, Earth) and banishing the negative qualities of those elements in each of the four quarters.  As the druid does this, she moves through each of the quarters, drawing symbolism for each of the directions, calling in each element verbally, and using visual components.  And then she does the same thing as she banishes to drive away negativity. The Druid then invokes the remaining three gateways: the telluric current (Spirit Below), the solar current (Spirit Above), and the lunar current (Spirit Within)
using language, action, and visualization. The final part of the SOP draws upon these seven energies and circulates light in a protective sphere. This protective sphere is most typically placed around a person.

 

If the SOP doesn’t float your boat, you can do other kinds of rituals.  A good one is the Summoning or Banishing Ritual of the Pentagram (you want to alternate between summoning and banishing in order to achieve balance in your life).  Be aware that not all daily rituals that druid orders offer are protective: OBOD’s light body exercise is a rejuvenating and energizing ritual, and is extremely useful in its own right, but it is not protective in nature.  I like to use it in conjunction with the SOP or when I’m doing other kinds of work, but I don’t depend on it to keep the gunk off of me as I go throughout my daily living!

 

 

A fanatastic example of the energies of life and light--frog eggs from my parents' pond. I am so excited to meet them when they emerge!

A fantastic example of the energies of life and light–frog eggs from my parents’ pond that I saw the last time I visited them. I am so excited to meet them when they emerge!

Working with Energies of Light and Life

One of the other things that’s important to keep in mind is the balance of life and death, of light and darkness. We have both in our lives, and certainly, if you are doing land healing work (particularly the kind I talked about last week) you will see your fair share of pain and darkness. You can’t be doing the hard work of palliative care, working wit sites that will be destroyed and other forms of land healing constantly or it will fatigue you. It’s important that you go to the spaces that are abundant, and alive, and rejuvenate your energies there.  It’s important that you take frequent breaks from this work to balance your energies. I think its easy to fall into the trap of seeing everything as destroyed or damaged–and depending where you live, the balance of those things may be off–but there are always places where it isn’t so.  Even focusing on the dandelions growing up out of the sidewalk, rejuvenating compacted soil and bringing the blessings of healing medicine, is so important!

 

Embrace the magic of the spring, of the seed and of the promise of rebirth and life.  Grow some sprouts or start some seedsKeep a garden.  Bring in light into your physical home and life–open the windows, embrace the sun.  If you work with deities, make sure you work with some that focus on life and living. If you do yearly celebrations, you do all of them, and use the spring holidays for your own healing and rejuvenation.

 

Bardic Arts and Creative Expression

Of course, spending time cultivating your own creative gifts can be a source of healing energy and life–and is a critical balance for you if you are engaging in difficult healing work. I especially like to do this through my painting and ecoprinting work–I like to bring in the energies of life and light, and paint them in ways that help others embrace the energies of the earth.  I wrote about this much more extensively on my post on permaclture and self care.

 

Visiting Well-Tended and Well-Loved Natural Spaces

Me on a winter trip to Phipps Conservatory in Pittsburgh, PA. This whimsical space is in the middle of their orchid room!

Me on a winter trip to Phipps Conservatory in Pittsburgh, PA. This whimsical space is in the middle of their orchid room!

Another excellent balance for this more difficult land healing work is to spend time visiting places where humans are cultivating the land carefully, meaningfully, and with love.  This is another way to bring light and life back into your life and help drive away the darkness. Any small organic family farm often fits this bill, as do places like botanical gardens, nature sanctuaries, retreat centers, botanical sanctuaries, permaculure design sites, and more.  Time spent here, even a few hours, can really help you remember that lots of good people are doing good healing work in the world, and helping keep the scales balanced.

 

Talking About It with Others

Just speaking about your feelings, especially surrounding the stuff that I opened this post with, I believe is a really important part of our own healing work.  We have to, as Joanna Macy suggests, come to terms with what is happening, be able to voice our grief and pain about what we see, and find ways forward.  JMG talks about this as going through the stages of grief and working toward acceptance–and we do need to do that inner work.  I have found that talking to others about this really, really helps move me forward.  I know I’m not alone.  I know that others share my concerns, feel what I feel, and there is great release! (I think we even do some of this here, on the blog, for those that are scattered at a distance!)

 

 

 

Having the Tools in Hand and Embracing the Power of Hope

Being in the mindest of hope and having the tools is another especially important part of this self care practice.  I think that a lot of us feel powerless, disempowered, hopeless, and that is the worst thing.  That kind of thinking leads down a dark path that you do not want to walk.  Instead, I encourage you to focus on the power of hope even as you go about healing the destruction of others.  A personal example, here, might best illustrate this point.  As I frequently write on this blog, my primary way forward has been through my integration of many sustaining and regenerative practices that fall under my path of druidry: permaculture design, wildcrafting and wildtending, land healing, herbalism, ritual and celebration, inhabiting the world gently, and more. I have found that the more I focus on the good I can do, the better I feel. I think I was at my lowest with this stuff around 2008-2010, before I discovered and began practicing permaculture and herbalism.  As a druid that had been waking up and paying attention for a few years at that point, I was hit with the enormity of it all, but I had lacked the tools for change, lacked a lot of the healing approaches of any kind (physical or spiritual).  And so, instead, I kind of brooded on it, thought about it a lot, sat with it, but didn’t know what to do. I think my original edition of the Tarot of Trees book really reflects that state of mind: I wrote an introduction that was kind of demoralizing and talking about what was happening like a giant wave that nobody could stop–I was painting the trees in honor of the ones that had been cut. Consequently, when I re-released the Tarot of Trees 3rd edition eariler this year, I created a new card called “regeneration” and rewrote a good deal of the opening of the book to reflect that hope and renewed perspective. I give this example because the difference in what I wrote, and how I thought, had everything to do with the empowering tools of hope–and I found those tools through integrating my spiritual practice of druidry with the practical tools of permaculture.  I was now doing something, something that was making a difference, and that was incredibly important.  Melancholia strikes us all at times about this stuff–but its about not staying in that space that can help us keep moving forward.

 

Ultimately, a lot of what I share on this blog is  response to all of this–the power of doing something.  I talked about the implications of doing something in my post earlier this year, on making a difference, and how its the act of trying, of exerting effort, that really is key for our own growth.  It heals us, it heals our lands, and it helps, I believe, brighten our very souls. My solution to the solastalgia, to the destruction, is to do what I can to build a better today and a brighter tomorrow and to equip myself with the best tools to do so: the esoteric and spiritual practices of druidry, the knowledge and ethics of permaulcture, and a smattering of other good stuff: ecology, herbalism, natural building, playing in the mud, painting trees, community activism, and more.  I hope you’ll continue with me on this journey–because more land healing posts–and a lot of other things–are to follow!

 

A Druid’s Primer on Land Healing, Part VI: Working with Sites that Will Be Destroyed April 2, 2016

As I’ve mentioned throughout this series, the energetic land healing work that you do is largely based on the situation at hand–what is occurring, what has occurred, or what will occur. Sometimes, you are aware in advance that the land will be severely damaged or destroyed. Trees being cut down for new human structures, pipelines being put in the ground, new strip malls being built, new highways going in, scheduled logging, routine “cutting” of trees under power lines, massive surface mining operations and mountaintop removal, and much, much more are very common these days. Lands and waterways all over the place are under duress at present, and this kind of destruction is common in every corner of the world. Its one thing to hear about these issues, and its another thing to be directly confronted with them.  Today’s post is going to look at what we can do to help energetically and physically with sites that are going to be destroyed.  We’ll also briefly explore the self care strategies necessary for this kind of work. Today, we tackle what I consider to be the hardest situation of healing work: knowing that impending destruction will take place–and being willing to do something about it.

 

Note: Today’s post continues my land healing series, and if you haven’t read the earlier posts, I would strongly suggest you read them in order first, as this post builds on the previous ones and doesn’t explain terms that I’ve gone into depth with before. Here are links to the full series: Part I, Part II, Part III, Part IV, and Part V.

 

Remember that THIS is why we heal the land!

Remember that THIS is why we heal the land!

Self Care Strategies, Mental Health, and Environmental Destruction

Going to a place that will be destroyed prior to its destruction, holding space for it, and witnessing the aftermath, is in my opinion one of the hardest situations to work with as a land healer.  And so, before we can attend to the land, I want to briefly through the mental health implications of such work.  Grist magazine recently ran a story on the mental health implications of mountaintop removal, one of the first stories I’ve ever seen on this topic. As the article suggests, the loss of “homeplace”, places where one grew up or is intimately connected with the land, has severe mental health consequences.  Of particular note, high rates of clinical depression and higher rates of suicide are linked with such destruction. While the Grist article focused on mountaintop removal, other articles and studies have looked at the overall linkage to environmental destruction and mental health in places all over the globe; one study in Australia is of particular note. I don’t really think we need scientific studies to tell us how bad watching environmental destruction is firsthand is–however, maybe knowing there is scientific research helps us feel less “unbalanced” or “crazy” after working on such a site. What I really worry about are the people who feel nothing, the people who actively destroy.

 

The truth is, This is the really difficult stuff, the stuff you wish you didn’t have to see, the stuff you wish you didn’t have to experience.  No amount of daily protective or energetic work takes away that pain and suffering that you feel as a witness. I just want to clarify that, and tell you that it’s OK to feel this way. As I wrote about last week, part of what we have to do is start acknowledging, paying attention, and holding space.  It’s also OK if you feel you can’t handle something, or if you have to step back for a bit.  This stuff is overwhelming at times (especially depending on where you live).  I’ve been feeling a bit unbalanced in this regard since coming back to PA because of the many kinds of destruction here present: logging, fracking, mountaintop removal, acid mine runoff, factory pollution–to name a few.  Its hard to deal with seeing this stuff everywhere, often, and even trying to go into a natural place free of fracking wells, for example, is a difficult thing to do.

 

Given this, its important that as we do various healing work on sites–particularly those that will be destroyed or undergoing active harm–we practice self care. I have found, personally, that doing this energetic work outlined here in this post really helps me overcome the strain and pain of these kinds of situations.  For me, painting through it, or playing my flute, or visiting places that are protected for rejuvenation also helps (I’ll write about this in more detail in an upcoming post).  I’ll also note that going to places that are actively regenerating, and looking for the regeneration, and regenerating it physically is another way to work through the trauma.  But its there, and its real, and we can talk openly about it and acknowledge it for what it is.  And with that said, let’s look at some specific strategies for healing for sites that will be destroyed.

 

Strategies for Land Healing on Sites that Will Be Destroyed

 

Experiencing the powerlessness of visiting a site that will be destroyed is difficult, but you are not actually powerless.  I learned this lesson in Michigan–we had a replacement oil pipeline coming in, cutting across the whole state, to replace an old pipeline that was no longer in use.  The new pipeline required a lot of digging up of the earth, cutting of trees, damaging the land, and it was really awful (I blogged about it a bit here and some of the restoration work here; I also wrote about oil pipelines energetically here). This particular pipeline was doubly damaging because the pipeline was pumping tar sands oil through its veins, and that’s really bad stuff for the land. A good friend of mine had a number of acres of forests that would be cut along the pipeline route. She asked me to come and do what I could for the trees and the land, as a druid. And so, I and a few others came together and did what we could–and we were rather amazed by the experience.  I can tell you this–doing something, the somethings outlined here, make a world of difference when compared with doing nothing.  I’ll also mention that a lot of what you can do on such a site depends on if its private or public, and so I’m going to share some strategies that can work for different kinds of sites.  Most of these are energetic healing strategies, but a few have physical components as well, and doing some work on both levels is really effective.

 

Skunk cabbage coming back after the land has done some healing!

Skunk cabbage coming back after the land has done some healing!

Communicating with the land. I begin this kind of work by speaking with the land, using both inner and outer approaches.  For those who don’t know what I mean here, I would suggest reviewing my discussions of connecting with trees on the inner and outer planes–most of what I wrote in those posts applies.  I share with the land what I know will happen and when, and listen to what it responds in turn.  I offer to help and ask it of its needs.  Sometimes, I am asked to return at a later date.  Sometimes, I am asked to leave and not return.  But most of the time, I’m asked to stay and help as I am able.  This, as I wrote in the post on the process of unfolding, is the necessary first step.

 

Saving Seeds and Transplanting. For trees that will be cut, places that will be destroyed, etc, I highly advocate transplanting and saving seeds.  Even a single plant saved from a site that will be destroyed can be a very healing action.  For example, when my friend’s land was being logged in Michigan, I gathered hawthorn haws and apples from the trees; these I planted in fields where they would have a chance to grow.  I also saved a New England Aster plant that I transplanted to my homestead, and saved seeds from a number of other plants.  You can’t save everything, but you can save a few key things, and the land and her spirits find this kind of work extraordinarily healing. Even more powerful–if you save the seeds from those that will be lost, and later, you can go replant them in the same spot–you are engaging in extremely powerful healing work. I’ll also say that if you can bless those seeds, using something like what I wrote about here, and then replant them, that’s even better. What this does, essentially, is ensure a future for some of the plants and trees. You are saving this land’s offspring and future offspring. There is nothing more sacred and powerful than that act.

 

Now there is a whole other layer to this, I’ve discovered, through the practice of herbal medicine.  The seeds I mentioned above that I gathered are all healing plants and trees.  New England Aster, for example, is a fantastic lung relaxant plant and something that a number of people now take for treating asthma and other lung conditions (myself included!) When I replanted that New England Aster plant, I saved its seeds and I harvested some of the flowers each year for medicine. That medicine was shared with others.  So were the seeds–I started them–growing new asters, that I’ve given to people and made medicine from (in fact, I have some downstairs right now growing for new friends here in PA!)  Think about that energetically–here is a site that is devalued through human activity. When nature is replaced with something else, whether that is a strip mall, an oil pipeline, and so forth, the message is that nature is of little to no value in its current form. But, through herbal medicine, plant, and seed saving,  I’ve given that land a different narrative.  Showing that the plants it holds, through their very nature, are valued.

 

The New England Aster seeds

Saving the seeds…

Putting the Land in Hibernation. One of the best things you can do in this circumstance, and what a lot of these other strategies that I describe next are getting at, is to put the land in stasis or hibernation energetically, to help it disconnect in some way from the pain and suffering that will happen. This is really the underlying key this kind of work. If you can find a way to lower the energetic vibrations and consciousness of the land, to disconnect it, to help send its spirits away, that is the best thing you can do. Its kind of like giving a suffering person a pain killer–it helps make the process bearable, even though its still painful.  We’ll look at a number of techniques aimed at doing this–and you can also let your own intuition guide you in this respect.

 

 

Working with the Stones. I have found, at times, that with logging or other surface destruction (something that is not impacting the bedrock), you can preserve the energetic patterns of the land by sending them into them into the bedrock, into the soil, beneath the land.  This is another “putting the land to sleep” kind of strategy, and one that is particularly powerful. The rocks can hold this energy for a time, sometimes, a very long time. Its hard to put this practice into words.  Essentially, every living landscape has knowledge, wisdom, energetic patterns, that are in need of preservation in the face of destruction.  These energetic patterns are part of the land uses to heal and regenerate when the time is right.  I believe, that if you do this work with the stones before destruction, it can help regenerate the land much more effectively once regeneration can occur.

 

Part of the reason that this works was revealed to me when I was at Ohiopyle State Park in the Laurel Highlands region of PA late last year. I was walking there with a fellow druid and dear friend, and we came across all of these fossils there on the edge of the Youghiogheny river. The fossils were from very ancient forests, ancient trees and branches, shells and more. I realized, at that moment, that the stones and the living landscape were extremely intimately connected–the stones themselves had been living plants at one time–and now they are all beneath the living landscape. I had been using these connections could be used for healing work for some time, but this realization helped me understand why.  These stones, fossilized stones in particular (of which we have layers all over the planet) can handle living resonances particularly well.  And hold them for as long as necessary.

 

My method of doing this is simple–I enter a state of meditation and open myself up to the rhythms and flows of the land.  I explain what is happening, and show the spirits of the land what I could do with regards to the stones. If I get the affirmative, I essentially take those same energetic patterns, and, using the solar current, push them deep within the stones, deeper than any destruction can go. IMoving energy in this way can take a lot of effort–and a lot of practice.  Many of the energy healing practices (like Reiki) or magical practices help attune you to the movement, raising, and flowing of energy, and so those are particularly helpful for doing this work, especially on a larger scale.  Reiki practice and other esoteric forms of energy work, for example, teach you how to work with others’ energy (whether that other is a person, plant, or landscape) while not sacrificing your own or sending your own somewhere else.  Make sure, if you are doing this work, that you are practicing extreme caution in this regard.  Otherwise, this work can be extraordinarily depleting, which is not what we are going for!

 

I’ll also note that this particular “stone” technique would not be as effective for fracking and mountaintop removal.  Oil pipelines that go only 10 or 20 feet below the surface would probably be OK. I am in the process, now, of developing strategies for the fracking wells and mountaintop removal–and when I’ve done so, I can share those as well.

 

This is ghost pipe when its a little past its prime and is going to seed. There is a wild bumblebee on the flower! You can also see the dried ghost pipe sticking up as they complete their growth cycle.

This is ghost pipe when its a little past its prime and is going to seed. There is a wild bumblebee on the flower! You can also see the dried ghost pipe sticking up as they complete their growth cycle.

Working with Ghost Pipe to Distance the Pain. One particular plant spirit energy is good for this kind of work, especially for when the destruction starts happening or is ongoing. Its a plant called Indian Ghost Pipe, Ghost Flower, Indian pipe (Latin Name: Monotropa Uniflora). This plant, when used for human herbal healing, offers distancing from pain and suffering or, as Sean Donohue writes, it helps in “putting the pain beside you.” Ghost pipe also functions as a plant that helps cross the boundaries between the worlds, very useful when destruction is imminent or just beginning. I have worked extensively with this plant over a period of years, and I have found it to be an extremely potent ally for land healing work–both for you as the healer and for the land.

 

What this plant does, energetically, is essentially provide a buffer to the pain and suffering the land experiences both before the event and in the middle of ongoing destruction.  Its an exceedingly good plant to use for palliative care applications as well as this specific one.

 

Usually, to work with this plant spirit in land healing, I will do one of several things.  My first method is to see if there are any ghost pipes growing on the land (they come out in midsummer, after good rains, usually for me here that’s late June into July and August).  If they are present, I sit and connect with them.  A lot of times though, Ghost Pipe isn’t present on the land.  And so for this, I tincture the plant (I make a tincture in the same method of my write up on magical crafting and hawthorn). Note Ghost pipe is particularly watery, so a high proof alcohol is needed for the tincture.  I water the tincture down quite a bit, putting a dozen or so drops in fresh spring water (blessed through a healing ritual). Then, when I go to do the land healing work, I will bring the ghost pipe-blessed water with me, dropping it at intervals around the location, usually on trees and roots. If I can, I will try to drop it on at least the four quarters of the space, or find other prominent markers (large dominant trees work well).  Alternatively, if bringing the ghost pipe tincture and spring water isn’t possible, I will place the tincture on some stones that I will bless, and then bring them with me to the site. If I don’t have any tincture or stones, I can still summon this plant in my mind’s eye, and envision the Indian pipe rising up out of the ground and covering the land (I’ve used that particular strategy when I witness suffering–like a truckload of factory farmed chickens going off to the slaughter while driving down the highway, for example).  This year, I’m also going to make a magical anointing oil with ghost pipe (probably dried ghost pipe due to its high water content) and use that as well.

 

I would suggest if you want to use this plant in the manner I am suggesting here, you should start cultivating a relationship with it in your own life: finding it in the forest, sitting with it, tincturing it, taking some tincture when you need it, etc. In fact, it works extraordinarily well in regards to giving you processing space from the mental health difficulties associated with this work.  This plant is extremely distinctive and nearly impossible to mistake for another (and yes, its a plant, not a mushroom).

 

A recent painting of ghost pipe I did to study the plant further

A recent painting of ghost pipe I did to study the plant further

I will end by saying that Ghost Pipe has a tremendously large range in North America (see this link).  However, if you live outside of its range or in a different part of the world, I am certain that you can find another plant with similar features–you’ll need to consult local herbals (or herbalists, medicine makers, wild men/women, etc); alternatively, you can trade for some from someone living in an area where it grows (like me!).

 

Distance Palliative Care and Healing Work

A final technique that I’ll share for now involves taking a stone or some other natural thing from the land (a piece of branch, etc) that can then be worked on further at a distance. I did this kind of work when I was in Michigan a lot with regards to this pipeline and some other sites that needed ongoing palliative care–if I felt led, I would take a stone with me and bring it to a special altar I had setup on my homestead. The altar had protective warding around it (both stones and water) that helped shield the rest of my sacred sanctuary from anything that might be brought in with the linked stone. Then, at regular intervals, I would do whatever healing work I could–play music there, just sit there and hold space, pour blessed water over the stone, etc.  Sometimes, at a later point, I would return the stone to the land. Sometimes, it would stay for a long period of time, just sitting there.  I use my intuition in this regard.

 

I think that’s enough for this week–I’m over 3000 words here, and there’s lots more to say.  We’ll continue to work through these different techniques–and I look forward to hearing your thoughts and experiences with what I’ve just posted.

 

 
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