The Druid's Garden

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

Medicine of the Spirit: Plant and Flower Essences – A Druid’s Guide to Herbalism, Part III November 4, 2018

Three completed flower essences

Three completed flower essences

A flower floats in a bowl of spring water under the sun. The drops of the resulting water contain the energetic signature of the flower; a bit of its essence and spirit.  A few drops of this medicine, taken with sacred intent and combined with inner work, can create powerful transformations in the body and spirit, both inner and outer. This is potent medicine, spirit medicine, medicine to work with the soul. It is a gentle medicine, a medicine based in energy rather than matter. It is plant spirit medicine, medicine that can help move us to new places and ways of understanding. Yet, when we think of the word “medicine” today, what often comes to mind are various pills–little white and yellow tablets in bottles, created by some unknown process in some faraway place. Many of them have extremely harsh side effects; they are so potent that they work quickly (which gets someone back on their feet and back to work) but these medicines lack connection and spirit. Just as our bodies need the medicines (most of which I covered last week) or spirits also need medicine–to release the non-tangible things (hurt, sadness, grief, trauma) and to help strengthen our spirits in these difficult times. And so in today’s post, we explore the medicine of the spirit through plant and flower essences.

 

 

Medicine of the Spirit

Flower essences are energetic creations. As I shared a few weeks ago, developing spirit relationships with the plants has many forms, and one of them can be through working with flower and plant essences. This is medicine of spirit, and for spirit, and so your individual connection to the plant deeply matters. In order to talk about plant or flower essences, I think it is important to develop individualized medicine and medicinal knowledge from plant spiritsworks based on connection. There are books and websites that tell you about the different flower essences; e.g. that Aspen is good for anxiety, particularly about unknown things, or that Crab Apple flower essences help you move beyond your imperfections.  And these will likely work well as they are established knowledge that has been worked with by many people. Using these kinds of resources are a great place for you to start, but I would suggest that you not end there–take it a step further. Working with the plant on both of these levels allows you to really understand and acknowledge the plant. Medicine of the spirit works differently than medicine of the body.

 

Creating a Healing Plant Flower Essence or Plant Essence

For some plants, you might want to work exclusively with the energy of the plant, rather than the physical body of the plant. This is because the plant may be poisonous to ingest (such as Thuja Occidentalis, the Eastern White Cedar) but you still want to work with its potent healing spirit. Or, can also be because it has a very low population at present (such as Indian Ghost Pipe); creating a flower essence allows you to not damage the plant as part of the harvest.  Or it can simply be that you want to work more with the spirit and energy of the plant, rather than the physical body.  Flower essences work on the same principles that cell salts, homoapathy, and reiki work on, that is, they work on subtle energy.  You can make flower essences anytime of year flowers are blooming; you can make conifer essences all times of year.  Given this time of year, you might want to try a witch hazel flower essence if you have any blooming around you!

 

Supplies. Once you are ready to proceed, you will need the following materials:

  • A bowl of your choosing
  • Fresh water (preferably rain or spring water, non-chlorinated if at all possible)
  • A strainer(depending on approach)
  • A small knife (depending on approach)
  • Moonlight or sunlight
  • Amber dropper bottle or jar for storage
  • Amber dropper bottle for use
  • Alcohol (vodka or brandy, 80 proof) for preservation.  Brandy tastes better, so it is usually my choice for flower essences.

 

Honoring and permission. Be in a good frame of mind as you start.  You may want to establish a sacred grove before creating the plant.  Make an offering to the plant  and then sit with the plant to make sure the plant is willing to help you create the essence. Listen for any messages that the plant wants to share.

 

Holding the bowl for a hemlock needle essence

Holding the bowl for a hemlock needle essence

Moonlight and sunlight. You can make a plant or flower essence in both moonlight or sunlight.  The choice of which depends in part on the work you want to do with the plant.  The energy of the sun is protective, it is outward facing, it is energizing, and it is potent. Use this for any healing work where you seek to strengthen, build, move forward, or start something new.  The energy of the moon is receptive; it is inward facing, it is calming, and it is subtle.  Use the moonlight for any healing work where you seek to remove old wounds, where you are doing shadow work on yourself, or where you seek to bring things in.  You can also use a combination of sun and moonlight–leave your flower/plant essence out during the day and then during the evening for a full 24 hour cycle to create balance.

 

Plant matter: You will need a very small amount of plant matter for your flower essence.  Use flowers if they are available (which means you may need to wait till the plant is flowering) or leaves/seeds if they are not.  Seeds and flowers both contain the potent energy of the plants.  Don’t use commercially grown flowers (like roses from the grocery store) or from greenhouses; nearly all of these are sprayed with poisons which will be infused into your water.  Instead, use wild populations or those you grow yourself or that are at friends/family’s houses where spraying doesn’t happen.  Grow your own on a windowsill if necessary!

 

Choose your approach and make your Essence.  There are two approaches to making flower essences, involving cutting or not cutting plants. Both with their drawbacks and strengths.

  • Cut plants approach: Go to your plant, and cut a small amount of plant matter or several flowers for creating the essence. Floats the flowers/plants in the bowl in the sunlight or moonlight for 3-4 hours or up to 24 for the sun/moon balance approach. When you are finished, remove the plant matter and complete the essence (see below).
  • Whole plants approach:  Go to your plant and dip a small amount of plant matter or plant flowers into the bowl.  If you can set the bowl on the ground or hang it somehow to keep the plant matter submerged, this is ideal.  If not, hold the bowl there as long as you can (at least 15-20 min) and allow the essence of the flowers or plants to infuse into the water.

 

Creating the “Mother Essence.” Once you have your essence, fill your jar halfway with your plant water.  Now, fill the rest with alcohol.  You have created a “mother” plant essence; this will last you a long time and be preserved indefinitely).  Take 7 drops of your mother essence and put it in the second jar, and fill it with pure water. This is our finished flower essence, and you can take it as often as you like and use it for various purposes (ritual, meditation, medicinal, etc).  You will also have plenty to offer others if you feel the need.  If you have any leftover “mother” water, consider using it in a sacred manner.

 

Goldenrod Flower Essence

Goldenrod Flower Essence

Plant and Flower Essence List

Here are a few plant and flower essences that I have used and developed (these come primarily from my own understanding and what has been taught to me as an herbalist and permaculturist):

  • Eastern White Cedar (Thuja Occidentalis): Getting past deep trauma and grief, getting past inner darkness, bringing light into a darkened soul
  • Lavender (Lavandula angustifolia): Bringing clarity and insight; focusing the mind
  • Indian Ghost Pipe (Monotropa Uniflora): Offering distance and perspective on current or past situations; offering distance from pain, breaking through addictions
  • Jewelweed (Impatiens capensis): Bringing the flow of awen/creativity into your life; cultivating creative practices
  • Goldenrod (Soladago spp.): Bringing in power and joy into your life; bringing forth the harvest

 

Using Plant and Flower Essences

Once you’ve created your flower essence, you are now free to use it.  But how do you use it?  The most standard way to use a flower essence is to take four drops from your dropper bottle four times daily.  You might do this while in ceremony or meditation, or when taking a quiet moment.   If you aren’t sure you are going to be able to do this, if you carry a water bottle, add the drops to the water bottle and drink it throughout the day.  Or, add them to a glass of water at meals.  The point is to get the essence into you however you can (and for some of us, taking something regularly, much less 4x a day, is not something that comes easily!)

 

I’ve found there are other ways of using the essences, however, and they lend their own magic.  One I really like is to take any leftover “mother” water and bottle it up in a spray bottle (or split it and bottle it up in several spray bottles); I use cobolt glass bottles for this purpose.  Then I can spritz myself with it when I want the energy of that plant, or spritz a room with it.

 

I also like to add three drops of my flower water to any ritual bowls of water as a way to infuse the ritual with the energy of that plant.

 

Finally, especially for cleansing floral waters, you might add a few drops to your bathtub when you are taking a bath.

 

This concludes my post for this week–and one way, of many, to use plants for medicine of the spirit. Blessings upon your spirit medicine journey!

 

A Druid’s Guide to Herbalism, Part II: Preserving and Preparing Sacred Plant Medicine October 21, 2018

The moonlight shines through the window in my kitchen as I carefully use a mortar and pestle to grind dried herbs for making tea.  Candlelight softly illuminates the space, and I have my recipe book with me, ensuring that I record everything that I’m doing for future use. Magic is in the air; working in a sacred space at a sacred time on the Fall Equinox ensures that these medicines will be potent, effective, and magical. On the counter, I’ve already finished my fresh New England Aster flower tincture; this keeps my lungs in good health and helps me manage my chronic asthma without pharmaceuticals. A pot of olive oil is infusing with herbs is on the stove; I am getting ready to add beeswax and pour it off into small jars.  This healing salve will be for friends and family as Yule gifts.  The kitchen is bursting with good things and healing energy.

 

Healing Salve in Tins (tins purchased from Mountain Rose Herbs)

Healing Salve in Tins (tins purchased from Mountain Rose Herbs)

In last week’s post, we explored some different ways to interact with and harvest plants: an animistic worldview that recognizes and honors plant spirits, planting and harvesting by the signs, and preparing for harvest through offerings.  In this week’s post, we’ll talk through different ways to preserve and prepare sacred plant medicine– so let’s get started!

 

An Herbal Sacred Grove

Before beginning your plant preparations, I would suggest setting up a sacred space (what we druids call a Sacred Grove). You can create a sacred space in which to prepare your sacred plant medicine. I offered details for one way of doing this in my earlier post on Hawthorn tincture creating.  You could also do so using an existing grove ritual (from OBOD, AODA, etc) or by creating your own.  I love to do this and I have found that it really adds to the magic and power of my plant preparations. For sacred plant crafting, I typically use a modified version of AODA’s solitary grove opening, including the Sphere of Protection.  The Sphere of Protection is highly adaptable, drawing upon the four elements and the solar, telluric, and lunar currents (three realms of spirit).  For plant medicine, I will use something like this (depending on the plants I’m working with at that time):

  • East/Air – New England Aster
  • South/Fire- Sassafras
  • West/Water – Hawthorn
  • North/Earth – Reishi Mushroom
  • Spirit Below/Telluric Current – Comfrey
  • Spirit Above/Solar Current – Goldenrod
  • Spirit Within/Lunar Current – Reishi

So my opening might look something like this:

  • Declare the intent of the ceremony
  • Declare peace in the quarters (part of the druid tradition)
  • Druid’s prayer / Druid’s prayer for peace (part of the druid tradition)
  • Sphere of protection; sealing the space
  • Offering to the spirits of the plants

Once the grove is open, I can begin my plant preparations, recognizing the sacredness and magic in this work.

If you plan on continuing to do sacred herbalism, I would suggest developing your own version of your sacred grove opening.  It can be dedicated to certain plants or activities, be done in a special room at a special time, etc.  The important thing is to make it matter for you!

 

Garbling

Once you have harvested a plant, you should engage in what is known as “garbling.” Garbling has both mundane and magical qualities.  On the mundane level, this basically means going though the plant material, cleaning it, removing bugs or soiled parts, and making sure you don’t have parts of other plants (like blades of grass) in there. As part of the garbling process, if you are drying your plants, you will want to remove any thick stems–this can prevent plants from drying thoroughly.  On the magical level, this process lends your energy to the plants you’ve harvested.  Feel their energy, attune with them, and do a bit of energy exchange with the plants you harvested.

 

Drying Plants

Plants need to be very dry if they are to stay fresh and preserved over a period of time or if you are going to use them in an herbal preparation. One of my favorite tools is a portable herb air drying rack. Its a mesh column with tiers where you can lay many fresh herbs.  If you hang this up in your house or porch, your herbs can be dried in a matter of days and not use any fossil fuels.  Other options include an electric dehydrator (sometimes necessary in places or times of high humidity).  If using a dehydrator, make sure you keep it on the lowest (herb) setting. Solar dehydrators (such as this design here) are another good option.  The oven is not a good option for most plants for drying, particularly leaf and flower parts; the oven starts out about 100 degrees Fahrenheit hotter than you want for your plants and you will likely burn them. You can use the oven to “finish off” already mostly dry material, however.

 

If you feel your plants and they still feel soft or cool, they are likely not yet dried enough for proper storage.  This is particularly a problem in high humidity areas. You might finish them off for 10 min in the oven at the lowest setting to make sure they are super dry.  Then place them in a mason jar (which has an excellent lid that won’t allow any bugs, dust, etc, inside and place them in a cool, dark place.

 

Typically, drying directly in the sun is not a good idea.  The sun destroys many of the volatile oils, which is where a lot of medicinal content is held in the plants.  So air dry them, but never in direct sunlight. (This is also why you store plants in a cool, dark space–because sunlight is damaging to the longevity and potency of dried herbs and tinctures). You can use the sun’s energy for other kinds of preparations, however!

 

Specific Plant Preparations: Teas, Tinctures, Oils, and Salves

 

Healing Plant Tea (Infusion or Decoction)

If you are drying plants and storing them, you are already ready to make tea. Tea is best used for working on the internal systems of the body; the gut and GI system can hugely benefit from healing teas.  For teas, I usually grind up my plant matter a bit further (in a mortar and pestle, or cut them up further with herb scissors).  This is done so that the water has more spaces and opportunities to extract the plant matter. There are two kinds of herbal teas that you can make: infusions or decotions; the kind you make depends on the plant matter you are working with.

 

Infusions are created when boiling water is poured over plant matter and allowed to sit for 5-20 or so minutes (what we typically know as ‘tea’ using a tea bag).  This method is best for leafy plant matter and flowers.  When you make an infusion, make sure to cover the tea so that you are not losing the volatile essential oils through the steam (that’s often where the most concentrated medicine is).  The longer you let the tea sit, the stronger it will be, and for medicinal teas, 10-15 minutes is a good amount of time.  You can use tea strainers or purchase single use tea bags that can be sealed or tied.  I prefer the metal tea strainers as I make a lot of tea and don’t want the tea bag paper to go to waste.  Good plants for infusion teas include: mints, rosemary, lavender, monarda, lemon balm, chamomile, catnip, nettle, and more.

 

Decoctions are created when you boil your plant matter, with a lid, in the water, again for 10-20 minutes.  These are best for roots, barks, nuts, and other tough woody plant matter as it takes more time to extract the medicine from roots and woody material.  A hard boil of a plant would destroy leafy bits and flowers, so if you are combining woody bits or roots with flowers, add your flowers after you are done boiling and allow them to sit (again with the lid on) for 10 or so minutes before drinking your tea.  Plants for decoction: sassafras root, wild cherry bark, echinacea root, yellow dock root, etc.

 

You can also add the energy of the sun and/or the moon to your tea:

Sunlight and solar tea!

Sunlight and solar tea!

Lunar tea: A great way to bring the energy of the moon.  For infusions, pour boiling water over your plant material and allow it to sit in a jar with a lid in the moonlight.  For decoctions, boil your plant matter and add to a mason jar with a lid.  Let it sit overnight in the moonlight. Drink the next day and enjoy the energy of the moon.

 

Solar tea:  Some days, the sun is hot enough to do its own infusion of leafy or flower plant material.  Place your material in a large mason jar (I like to use the half-gallon mason jars) and sit it in the sun.  If you want to make your tea stronger, consider putting your jar on a reflective surface (like in a big stainless steel bowl) to increase the heat.  For decoctions, I like to soak my plant matter in advance in the sun (in a pot or jar) and then do the final boil.

 

Finally, you can make a ritual out of drinking your tea: perhaps it’s what you drink each morning when you rise, or each evening as you are getting ready for meditation.  I like to make my tea and then walk out on our land here, communing with the plants both within the tea and without!

 

Healing Plant Tincture (Alcohol, Vinegar, and Glycerine)

Tinctures are potent extracts that turn the plant medicine into a more easily accessible form by the body, and are used for an extremely wide range of uses (daily strengthening, cleansing, supporting a healthy fever, gut issues, etc). Tincturing can be a fairly complex and involved process if you want it to be (I wrote about it in much greater depth on my herbalism blog), but we are going to use a simple folk method here.  A tincture suspends healing plant matter in a menstra (in our case, alcohol, vinegar, or glycerine) which makes the medicinal properties more readily available and also preserves them for a period of time (for vinegar and glycerine, about a year; for high proof alcohol, indefinitely).

 

Alcohol tinctures. Your goal for most plant matter is to have at least 25% alcohol for preservation purposes. Start by chopping your fresh or dried plant matter finely.  If you are using fresh plant matter, you will want to start with a higher proof alcohol (as the plants add some additional water). You can use a “neutral” spirit; vodka is a typical choice for most herbalists.  An 80 proof vodka is 40% alcohol, so even if your plant material has a bit of water in it, you should still be above 25% alcohol when you are finished. Place your chopped plant matter into a jar, and weigh it down with a smooth, clean stone that you have scrubbed well in advance.  You can do this without the stone, but the stone really helps keep all of the plant matter submerged, which prevents mold and other issues.  Pour your alcohol over it and store in a cool, dark place for one moon cycle.  Strain your material, and enjoy!  Tinctures can be sweetened with honey or maple syrup to make them taste a bit better (or just take them in a glass of water).

 

Glycerine tinctures (glycerites). Glycerites have a shelf life about a year, and often taste a lot better than alcoholic preparations.  They are also very good for children or people who cannot have alcohol (such as those in recovery). Purchase some vegetable glycerine (in the USA, if you find “USP Glycyerine” the USP stands for the United States Pharmacopeia, which means it is a pure and standard formula). Water the glycerine down by 50% and add your plant matter, usually dried (or water it down less if you are using fresh).  Give it all a good shake and let it sit for one moon cycle (but not more), shaking it at least once a day.  Strain and enjoy.

 

Making herbal tinctures from wildcrafted ingredients

Making herbal tinctures from wildcrafted ingredients

Vinegar tinctures. Vinegars are best for food-based material that you want to build into your cooking and consumption regularly and can be a great addition to an herbal medicine cabinet. For example, my father needed to have regular hawthorn in his diet and he enjoyed eating vinegar and oil on his salad, so I prepared him a hawthorn-infused apple cider vinegar that he could use each day with his meal.  Vinegar tinctures are made similar to the others–start with a high quality vinegar, preferably organic.  Chop up your plant matter finely and add it to your jar.  Let the plants infuse in the jar for one moon cycle, strain, and enjoy.  One more common vingear based preparation you may have heard of is “Fire Cider“; it is a vinegar-based tincture of ginger, onions, garlic, horseradish, and herbs that is used for healing purposes.

 

Some Plants for tincturing: Monarda (bee balm, antimicrobial), Nettle (anti-histamine, adrenal support), Goldenrod (anti-histamine, anti-inflammatory), Culinary Herbs (rosemary, sage, thyme, oregano – good for the vinegar infusion), Chickweed, Wild Yam.

 

Healing Plant Infused Oil

Infused oils are topically used primarily for wounds/stings/bug bites, for joint/muscle issues, or for varicose veins and other skin issues. Herbalists have a multitude of ways to make an infused plant oil, and I will share two of the most simple ways. Start by thoroughly drying your plant matter (see instructions above) and chopping it finely; if you are in a hurry, at least “wilt” your plant material for 12 or so hours by letting it sit on the counter before using it. Choose a good quality oil, I most often use organic olive oil as it is readily available.  Coconut oil is another good choice, but only if you will be keeping it in a temperature controlled environment due to its low melt point.  Otherwise, at some point, your infused oil may be solid or liquid (and this is even more important if you plan on making it into salve).

 

Pour the oil over the plant matter, making sure the plant matter is thoroughly saturated.  Leave in a sunny window or on the porch on warm days for one week, then drain and store in a cool, dark place for use.

 

Alternatively, you can use a double boiler on a low setting and infuse the oil for 12-24 hours.  Ensure the oil doesn’t get too hot–if your plant leaves turn brown and crispy, you likely made it too warm and boiled away the medicine. Thoroughly strain your oil with a small strainer or cheesecloth, and store in a cool, dark place for further use.

Infusing plants

Infusing plants

Make sure your oil is completely strained; small bits of plant matter can make it spoil much faster.  Also make sure there are no water bubbles in it; they will appear on the bottom and look like little clear or brownish bubbles. These will also make the infused oil spoil much, much faster.

 

Healing Salve

To make a salve from infused oil, begin by placing your strained oil into a double boiler and heating it up.  Add approximately 3 tbsp of beeswax (shaved or grated finely) per cup of infused oil.  As the oil heats up, the beeswax will melt. You can add less beeswax for a more liquid salve or more beeswax for a harder salve.

 

To test the consistency of your salve, place a spoon in the freezer and then pull it out and put a few drops of your salve on the spoon to see its consistency.  When you are happy with the consistency, you can add any additional essential oils (in small quantities; I like to add sweet orange or rosemary oil to make it smell nice).  Pour your salves into small jars or tins. Let them cool and then label appropriately.

 

Plants that work well for salve (in any combination): Plantain (skin healing, drawing), Calendula (skin healing), Comfrey (wound closing), St. John’s Wort (inflammation), Ground Ivy (skin healing, drawing), Chickweed (skin healing), Goldenrod (inflammation).

 

Conclusion

The world of plant medicine and herbalism represents a lifetime of study–but the best way to learn is to start doing it!  Next week, in our final post in this series, we talk about making herbal flower/leaf essences and working deeply with the spirit of plants. Blessings!

 

A Druid’s Guide to Herbalism, Part I:Harvesting by the Sun, Moon, and Stars, and Sacred Intent October 14, 2018

Field of Goldenrod in Fall

Field of Goldenrod in Fall

A field of goldenrod, nettle, and aster greet me on this warm post- Fall Equinox day.  As the moon comes up with a sliver in the afternoon sky, I joyfully take my basket and harvest knife into the field for my fall plant preparations. The breeze has change on the air–winter is coming soon, and the sacred medicines I prepare will bring my family nourishment and strength for the coming dark half of the year. As we are well into the harvest season at this lovely Fall Equinox, I thought I’d take the time to talk about harvesting and preparation by the sun and moon and honoring the harvest. Next week, I’ll talk about the most basic plant preparations and we’ll end this series with talking about energetic preparations through the creation of flower and leaf essences.  That is, we’ll talk about the medicine of both the body and of the soul.

 

Wheel of the Sun, the Phase of the Moon, and the Turning of the Stars

With working with plant spirits, as we’ve been exploring in this series, we can do everything with sacred intent and awareness that plants aren’t just physical beings. This includes our planting, harvesting, and plant preparations. I have found that when I time my herbal practices by the wheel of the sun (harvesting and planting on sacred days, particularly Beltane, the Summer Solstice, Lughnasadh, the Fall Equinox, and Samhain), these sacred times add a bit of magic to my plant preparations. Further, by working with the plants on these sacred days, I begin building a more rich and full wheel of the year practice focusing on medicine and healing. This means, that, over the years, I have special plants that I harvest at certain times of year, and part of my celebration of that sacred say includes harvesting plants. Some of these plants, like tobacco, are plants that I grow while others are wild plants that I have cultivated a relationship with over time. For example, Elder is one such plant: the Summer Solstice is “here” for me when elder is in bloom, and I will often make elderflower cordial on that day to enjoy throughout the year. When the Elder is ripe with fruit, Lughnasadh is here, and I make elderberry elixir for health and healing. These two plant preparations are not only critical to the health of my family throughout the year, but also help me mark and celebrate these holidays with something meaningful.  You might select a few plants to cultivate this kind of yearly relationship with.

 

Moon phases

Moon phases – the Land card from the Plant Spirit Oracle

The phases of the moon offer additional opportunities for sacred timing and herbal preparations. To me, there is little as enjoyable as going out under the full moon or dark moon to create a flower essence. There are two ways to use the phases of the moon: the simple way based only on moon phase, and the more complex way based on what planet astrologically the moon is in at that given time.  In terms of moon phases, preparing and harvesting at a new moon or during the waxing moon is good for when you want to bring healing into the body, strengthen the body, or offer nutrients to the body. The full moon  brings power to herbal creations and energizes them. A waning moon helps draw out or remove toxins, sickness, or other impurities.  If I want to work with removing sickness from the body, perhaps I start with a lunar flower essence of wormwood or walnut, created during the waning moon, and draw upon that energy to help remove sickness.

 

The turning wheel of the stars combined with the moon phase through astrology, offers yet a third possibility for harvesting and herbal preparation. This way is the most in-depth, but also perhaps, most powerful. This way to plant, harvest, and prepare herbal preparations by the phase of the moon is to use astrology, specifically, the moon sign. Each month, the moon spends about two days in each of the 12 astrological signs. The easiest way to know what phase the moon is in is to purchase a biodynamic calendar or a farmer’s almanac; both of these will offer this information. Generally speaking, here is what is important to know:

 

  • Water Signs (Cancer, Pisces, and Scorpio): When the moon is in one of these signs, it is a good time for harvesting leafy, above ground material for herbal preparations.
  • Earth Signs (Taurus, Capricorn, Virgo): When the moon is in one of these signs, it is a good time for harvesting and working with roots (below ground material) for herbal preparations.
  • Air signs (Aquarius, Gemini, Libra): When the moon is in one of these signs, it is considered fairly barren and dry.  Libra, however, is also associated with flowers, so flower harvests and preparations are appropriate under Libra. Otherwise, these signs should be avoided for plant preparations and harvest.
  • Fire Signs (Aries, Leo, Sagittarius): These signs are good “removal” signs, so good for weeding, but not very good for harvest (with the exception of the fourth quarter fire sign, this will be good for preservation).  Generally, you want to avoid harvesting under these signs.

 

These moon phases are fairly complex and can change on a daily basis; what I like about the biodynamic calendar and/or farmer’s almanac is that they spell it out for you on each day (and down to each minute). If you are practicing astrology, you wouldn’t need this kind of tool, but if you aren’t, it is very useful.

 

These are all tried and true methods for working with plants and also recognizing the many different ways in which sacred timing can be used to increase the potency of the plants. There are many opportunities to choose timing that best fits your purpose with herbal creations, and doing so adds a layer of sacredness to your actions.  Some of these systems may be contradictory (what if the moon is in a fire sign, but it is the Fall Equinox and you want to harvest?) so you need to pick your time and focus on the energy of that particular aspect.  I have found that the wheel of the sun has the most power, and if not, I will use a combination of the second two; or work hard to find the perfect moment where all three are in alignment (like 2 days before the fall equinox when the full moon is taurus for root harvest and preparation!) You don’t always get such amazing timing, but when you can, it makes the event more meaningful.

 

Honoring Spirit and Harvesting Plants

From an animistic perspective, when you harvest a plant or do any other kind of plant preparation, engaging in respect and honor is part of the necessary work. Part of this is because plants are lending you healing power through its actual body; in the case of root harvests, your harvest may end the life of that plant entirely. I believe that part of the sacred medicine of the plant is built into the relationship that you, as preparer, have with the plant itself.  In taking any part of a plant for healing purposes, and asking a plant to work for us, it is only right that we honor the plant spirit as part of our harvest.  We can harvest ethically and with sacred intent. So let’s talk about a few ways we might do this:

 

Honoring the plant. Prior to harvest, make an offering of some kind to the plant. This can be anything simple: a blend of herbs specially prepared (see my tobacco Beltane blend, for example), a song, music, drumming, a dance, a bit of your own liquid gold, a bit of your own energy, a small stone or other token.  Doing this ensures reciprocation between you and the plant, and lets the plant spirit know that you respect it. I belive this also makes the medicine stronger, as you are building a relationship of respect and mutuality with the plant. You might find, through inner listening, that the plant has a particular kind of offering it wants you to make–and different plants, just like other kinds of people, have a variety of different preferences.

Offering on a stone cairn

Offering on a stone cairn

 

Harvesting for life. Harvest only what you need and think you’ll use.  For anything above the ground, harvest parts of plants or plants at the end of their life cycle, taking a small amounts.  For plants that are abundant, you can harvest more; for plants that are rare, harvest very little (or cultivate them further before harvesting anything at all). If you are doing a root harvest, make sure that your harvest will not damage the larger plant population.  I grow or wild cultivate nearly all of the plants I want to do a root harvest from, that way I am in control of exactly how many plants I have planted and how many I am going to harvest. I will not harvest from wild populations unless A) they are extraordinarily abundant and B) I have already worked to spread these populations further.  You can also consider doing plant or flower essences for plants that are extremely rare (Indian Ghost Pipe being a good example).

 

Cultivation and Relationship. Harvest and preparation are not one-shot events but rather, can be lifetime experiences rooted in a practice of nature spirituality. This means that these plants aren’t just a passerby you interact with once in a while, but can be strong plant allies and friends. Recently, I shared a post at Lughnasadh about how to cultivate long-standing relationships with plant spirits.  I used sacred tobacco (nicotiana rustica) as my example for this work and offered one strategy to do so.  The plant spirit posts I also recently shared offer more tools for this work.

 

That’s it for this week–during my next post, we’ll get into four different kinds of preparations you can make: drying herbs and teas, tinctures, infused oils and salves, and finally, plant essences.

 

What can Druidry offer in dark times? October 7, 2018

Things seem broken right now. These last two weeks have been a very hard week for many people. The national conversation here in the USA grows more difficult by the day, and it seems nearly every nation is facing many kinds of serious issues. These challenges are happening concurrently at many levels—internationally, but also in communities we care about, in our families, in our homes. Things are tough. They seem tougher for many of us today than they were yesterday. Many of us fear that they will likely be even tougher tomorrow. This is the reality of industrial decline, the reality of the climate crisis before us.

 

The questions that I’ve had for myself, and my fellow druids is a simple one: what can druidry offer us in these dark times?

 

I’ve been thinking about the role of druidry in all of this, this question a lot, not only over the last several weeks, but over the last few years as it becomes more and more obvious that humanity has chosen for itself a course that we cannot escape from.  I wanted to share with you some of my own thoughts and practices that you, too, may find healing and strength in them.  I’ll group my answers to this question in three areas, reflecting the three major branches of druidry: that of the bard, the ovate, and the druid, and then offer some overall thoughts on the tradition and druidic philosophy itself.

 

Bardic Responses: Within and Without

The bardic arts within the druid tradition are varied and multiplicitious. In my OBOD 2018 Mount Haemus Lecture, when I researched the bardic practices of almost 250 druids worldwide, I found that nearly all of them saw their bardic practices first and foremost as a spiritual practice that gave them peace, strength, and the ability to function better in the world. For a much smaller portion of people, art was a medium for them to express their feelings, hopes and dreams–about nature, about the crisis of our age–through their bardic expression. We’ll now consider each of these in turn.

 

Bardic Arts as Inner Healing

Art journals for processing and healing

Art journals for processing and healing

For many of us, during these difficult times, it is important to have something to retreat to.  Soemthing that calms us, provides us distance, space, and perspective.  For those of us who practice a bardic art, the practice of that art can certainly be a source of refuge. Druids from around the world use the bardic arts as a way of making meaning of the world, processing difficult things, and grounding.

 

Some bardic practitioners work best when they are in a “healthful” headspace, however, and feel that they can’t create something if they aren’t happy.  But my response to that is–create.  Express.  Get it out.  The audience for some of our bardic expression can be only us, never anyone else, and that is healthful and helpful for these dark times.  For me, I use art journaling as a bardic expression that is meant solely as a healing medium–one that nobody else has to see, and not even one I necessarily hold onto after it is completed (I’ve thrown many a journal in the Samhain fires to release the energy I put into them!). The point here is to find something you can do from a bardic perspective: song, dance, drumming, photography, artwork, writing, singing, movement, woodworking, and so on–and let it help you find peace.  If you aren’t sure how to get started in this, you might check out my Taking up the Path of the Bard series of artices here, here, and here.

 

Bardic Arts as Outward Response and Change

It has long been the case that artists, musicians, dancers, singers, storytellers, and the like, helped carry parts of culture with them, respond to culture, and work to change culture through their art.  Consider the power of a photograph, a story, or a song. Sometimes, a single image can impact people–and enact changes in perceptions and behaviors–in ways other forms of communication cannot.

 

And so, for those of us drawn to it,  the other way our bardic practices may help us respond and deal with the crisis of our age is through external expressions–bardic practices that help us get our message out there, help us help others, help others see a new perspective, and so on.  Unsurprisingly, for me, that’s a lot of the writing I do on this blog–I can’t control what is happening more broadly, but I do feel, at least in this small corner of the web, that I am doing something good.  It doesn’t have to be big, the important thing is feeling empowered to do something.

 

Ovate Responses: Seeking Solace in the Living Earth

Part of the challenge in present culture is the constant flow of information, the constant bombardment. These larger cultural currents seem to crash over and over again like powerful waves, knocking us over, beating us up, and then knocking us over again. Finding ways of shielding against this flow of information and getting regular—and long—breaks from it can be very helpful. For this, I like to find quiet time in nature.

 

Grounding and Flow, or the Druid Elements of Calas and Gwyar

A while ago on a similar topic, I wrote about the interplay between calas (grounding/stability) and gwyar (flow/adaptablity) and how both are necessary in these times. Seeking solace in nature can offer us either–or both–of these things as we need them.

 

Seeking the stabilizing forces of nature can help give us strength in these difficult times.  Work with stones, the earth, trees, mountains, or caves can be particularly powerful to help connect with Calas and offer us grounding. The Oak tree down by the river is not going to throw re-traumatizing bullshit my direction, she is not going to bombard me with things I don’t want to see, or frustrate me with her lack of integrity. She is simply going to be as she always is: stable, welcoming, and powerful. When I sit with her, and simply breathe. I can sit with her for 5 minutes or 5 hours, and she will always offer me the grounding and stability of her presence.

My favorite spot for connection on my land

My favorite spot for connection on my land

 

Similarily, these times require us to be flexible, to be adaptable, and to be willing and ready to change, even if change is difficult.  Nature also offers us the energy of gywar for this purpose, primarily through clouds, wind, and water. When I go out on my kayak on the Clarion river, I am offerd both zero cell phone signal (so no unwanted intrusions) and the activity of learning to go with the flow, to float, and to let the river guide me. Likewise, laying on the solid earth and watching the leaves blow and the clouds flow is another excellent way to connect with this energy.

 

Retreat and Rejuvenation: Nature Heals

In this broken time, I like to places that are damaged and in the process of healing.  Nature is a master healer, and learning to read her landscape and the healing that happens in each breath can remind us of our own capacity to heal. Old fields that are now bursting with life, logged forests that are coming back into health. The dandelion, in her bravery, pushing up through the sidewalk and giving no care.  The mushrooms on the stumps that offer the promise of new beginnings from old wounds, breaking down the old so that the new can come in.

 

Here in Pennsylvania, almost all of our forests are in a state of healing. 100 years ago, according to the 1898 PA Department of Agriculture Forestry publication, 98% of Pennsylvania’s forests were logged. Stripped bare,, used to support mines, lay rails, and make charcoal for steel production. Some of these forests are so regenerated that its hard to tell that they had ever been damaged. Others show the tell-tale signs of ecosystems still regenerating.  I like to go to these places, these healing-in-progress places, and be reminded that nature can heal all wounds, given time. We are part of nature, and therefore, we, too, can heal. You can also take this idea much further by doing a druid retreat–retreat into nature for a time (a few hours, a day, a week or more).

 

Druid Responses: Stability in our Practices

Spiritual practices offer much in the way of healing and strengthening us in these difficult times, and in the druid arts, these primarily center around the practices of ritual and mediation.

 

Daily Meditation as Emotionally Beneficial and Balancing

Watching the healing happening--pain transformed into soil!

Watching the healing happening–pain transformed into soil!

Daily deep breathing, mediation (of any form, but especially nature based) and simply being quiet for a time can greatly aid us.  Even taking three deep breaths when we get upset, maybe closing our eyes for a few moments to let the intense emotions slip away–these simple mediative practices can be incredibly sheltering during these times.  More and more research is coming out on the benefits of mediation as a way of promoting more happiness, less anxiety, and better approaches to handling stress and strain.  A daily meditation practice offers you such benefits–and certainly, it is a core part of our tradition.

 

Meditation in the druid tradition is often combined with being in nature–walking meditation, meditation in stillness or focus, or simply, sitting quietly and not allowing your thoughts to overtake you.  Discursive meditation also ofters a powerful tool to step back from emotions and think through them.

 

Here are a few powerful tools:

  • Observation meditation: Find something you want to observe for a period of time (an intricate flower, a lizard, a bird, a tree).  Do three deep breaths, then return to a normal breath pattern.  Observe and be in stillness.
  • Oneness meditation: Similar to the above, find a part of nature with which you want to connect.  A waterfall, a stone, a tree, etc.  Mind your breath and then imagine that part of nature encompasing you, and bringing you in line with its energy.  Take that energy within you with each breath, and on each outbreath, release any pain or suffering.
  • Discursive meditation.  Discursive meditation helps with focused thinking; the idea in a nutshell is that you choose a theme for meditation.  This can be something that is causing you pain or something you want to understand more.  Now, think deeply about it, following one thought to the next.  If you find yourself deviating from the original thought, trace it back through.  I have found this strategy particularly helpful for working to get at the root of emotions–why am I having this emotion? And once I have the root, I can work on it directly.

 

The Wheel of the Year and Ritual Work for Clearing and Healing

In the Druid’s wheel of the year, we recognize that the dark times are part of the natural cycle of things, that they are part of life and the passage of time.  Still, it is difficult to live in a time of decline, when we know that winter is quickly approaching, and there is nothing we can do to shelter from that storm. Take advantage of the season that is upon us for introspection and healing work that the dark half of the year provides.  It allows–and encourages us–to go deeply within, to cast off that which no longer serves us, to re-orient our relationship to the darkness of this time, and to bolster ourselves and strengthen ourselves for what is to come.

 

Ritual work can be highly effective for this goal.  Writing simple rituals for yourself, tied to the wheel of the sun and the phases of the moon (or simply, when you need them) can greatly aid you in these dark times.  Rituals don’t have to be elaborate affairs, they can be simple.  Some ritual actions you might take include:

  • Releasing: Letting go of emotions, feelings, pain, other things that are not serving you any longer.  Rituals where you throw things into water or where you release things with water are particularly helpful here.
  • Cleansing: simple rituals to cleanse you (particulalry after releasing) can also be helpful here.  Smudging with herbs, asperging with water, doing a naked or barefoot forest bath, clearing yourself with the energy of the sun–all of these can be powerful cleansing rituals.
  • Energizing/strengthening: Bringing in energy to help bolster you during these difficult times. Drawing in the power of nature, the energy of the sun, the strength of the oak–whatever you need to help strengthen and ground you.
  • Shielding:  Shielding rituals are particularly effective in this day and age, and I suggest every person develop one and use it if they don’t already have one.  I use the AODA’s Sphere of Protection (which offers banishing, energizing, and shielding in one 5 minute or less ritual)–using this daily helps clear me and offer me balance and strength.

These are just some simple ideas–the important point here is to work with nature, work with whatever other powers you have, to find ways of strengthening you, cleansing you, energizing you, shielding you, and releasing the pent up emotions of these hard times.

 

Druidry as an Alternative Life Philiosophy

Observing and interacting with nature in a sacred manner offers us much in the way of re-aligning ourselves, and our worldview, towards that of the living earth.  Modern industrial and consumerist culture has a set of beliefs that have spiraled us into many of the challenges we face–and druidry offers us alternative perspectives and philosophies that can be counter-balancing in these times.  These include:

  • Tertiary thinking. Tertiary thinking encourages us to avoid false binaires and to consider alternative perspectives beyond those which are given
  • Recognizing the cycle and season. Modern American culture (and I suspect many others) demand that we are always in what I’ll call “high summer.”  High summer is high energy, with lots of activity, long days, lots of abundance. But life isn’t like that–and the more that you follow and align yourself with a wheel of the year and the cycles of nature, the more that this view will shift into a view that embraces, or at least accepts, that we also go through cycles in our lives, and cycles in our culture.
  • Nature as sacred and healing. Unlike much of culture, which sees nature as something that can be exploited, we druids recoginize the sanctity of all life, the sacredness of the living earth, and her power to heal.  This can, by extension, put us in different relationship with everything–for all things, ultimately, come from her and return to her.
  • Understanding time differently. Living by the seasons and wheel of the year also puts us in a different relationship with time; rather than time being a line, time can be a circle or spiral, which offers us powerful tools for reflection and strengthening. I wrote more about this in my series on time a few years ago here, here, here, and here.

 

Druidry as A Response to this Age

If you think about what druidry does, what the different paths do, it very much is a way of reconnecting us with those things that are the most important: our connection with nature, our connection with core practices that sustain us, and our connection with our creative spirit. It offers us tools, strategies, and powerful metaphors to help us adapt, relfect, and ground.

 

Druidry as a spiritual tradition is a response to our age.  As druidry develops, as we figure out what the druidry of the 21st century should be (as opposed to the druidry of the 19th century or even druidry of the 20th century), I think all of us have much to contribute to this conversation.  I would love to hear your own thoughts on what druidry–or other earth-centered spiritual practices– do for you, how they help, and what potential it may have for us during these dark times.

 

Awen!

Awen!

 

Sacred Tree Profile: Apple’s Medicine, Magic, Mythology, and Meanings September 30, 2018

“Nothing gives more yet asks for less in return, than a tree: particularly, the apple” –Johnny Appleseed

“As the apple-tree among the trees of the wood, so is my loved one among the sons. I took my rest under his shade with great delight, and his fruit was sweet to my taste.” – The Song of Solomon

 

Spirit of the Apple - from the Plant Spirit Oracle (www.plantspiritoracle.com)

Spirit of the Apple – from the Plant Spirit Oracle (www.plantspiritoracle.com)

All summer long, we have had so much rain and thunderstorms.  Penn Run, a small creek behind my home, once again overflowed, raising several feet for a time.  When the waters had subsided, I was delighted to find delicious wild apples lining the banks–the river had carried them to me as a blessing for this wonderful Fall Equinox!  It reminded me that I have been wanting to write of the apple–of her magic, of her folklore, and of her abundance=. And so today’s post explores the delicious, nutritious, and extremely magical apple tree (pyrus malus, malus spp.) and the blessings that she offers. This post continues my longer series on Sacred Trees in the Americas, where I explore the many aspects of trees native or naturalized to the Eastern and Midwest regions of the US. Previous entries have included Elder, Walnut, Eastern White Cedar, Eastern Hemlock, Sugar Maple, Hawthorn, Hickory, Sassafras, Beech, Ash, and White Pine.

 

About the Apple

Nearly everyone knows about apples, but often, the common experiences with apples are what people see in the grocery store–a select number of perfectly waxed and shiny varities–golden delicious, gala, or granny smith. These commercialized varities are only a tiny piece of the incredible apples that you can find in the wild.  Another thing that I’ve heard regularly is that people believe that crab apples (and wild apples in general) are poisonous and cannot be eaten.  There is nothing further from the truth–wild apples are wonderful, rich, sometimes tart, sometimes mealy, but often a surprise and delight to those who seek them out.  Apples of all kinds are easy to find, abundant, and–this time of year–completely free!

 

Apples will typically bear every two years (biennially) while other apples are bred to offer fruit every year. In the spring, apple blossoms fill the air–each mature apple can produce anywhere between 50,000 and 100,000 blooms, which can be smelled up to 1/3 a mile away.  These blooms offer a critical early nectar source for bees and other insect life.  Less than 5% of those blooms will ever set fruit; some are unpollenated and others don’t form properly.  Sometime in June, the “june drop” occurs where the tree drops any fruit that isn’t setting properly.  By late August or early September, the tree fruits and the fruits grow ripe and sweet.

 

Of Apples and Ancestors

John Eastman, in Field and Forest, has much to share about the apple tree.  he notes, as any wild food forager will attest, that commercially grown apples are grafted and carefully managed, those growing in the wilds offer much wider varitey.  He notes that orchards allowed to go wild or otherwise abandoned will, over time, change their apple composition and may end up “reverting to more ancestral types of fruit.”  I love this idea and vision–and certainly, a stroll through the country to find wild apples this time of year connects us back to the ancestral, magical traditions surrounding so many aspects of the apple tree.  Apples offer us much in terms of ancestral traditions.

 

One ancestral tradition closely tied to the apple here in the US was Johnny Appleseed, a historical and legendary figure who spread apples all over the US.  Eastman notes that some crab apples do appear native to the US, but nearly all of the apples we have were spread by Appleseed and others looking to make “cider” (and by that, I mean hard cider!)

 

In Eric Sloane’s A Reverence for Wood, Sloane writes about the important place of apples in Colonial America.  Because the early colonists were told not to drink any of the water, they depended on drinking cider (the alcohol of which would be safe).  Even small children were raised drinking apple cider as their primary beverage. Even late into the winter, apples from root cellars were brought out and made into many things–this made the apple one of the primary foods and drinks.  Unlike today’s limited varities, Sloane notes that in the 1700’s, there were close to 2000 known varities of apples.  Most orchards were planted with many varities to ensure an extended harvest, and different kinds of apples had different purposes (cider apples, storage apples, fresh eating apples).  Special care was taken both in the harvesting and preserving of apples; Sloane notes that special apples were often hung carefully by their stems in the house or packed away in straw for the winter months.

 

And of course, one of the longstanding ancestral traditions is the wassail. I’ve written fairly extensively about the “wassail” traditions surrounding apple.  Because of the importance of the apple as a staple food and drink crop, people would go out to the trees in January 6th or 17th (old 12th night, depending on how you calculate it) to bless the trees, make offerings to the trees, and drive evil spirits away from the trees in order to ensure an abundant harvest for the coming season.  Make no mistake–these wassail traditions were magical traditions focused on bringing good health, fertility, and abundance to the land–and they are very old ancestral magic that has begun making its way back into our modern era.  Here is another classical interpretation on the wassail.

 

Wild Apple Foraging

Sometimes, you can still come across these old and abandoned apple orachards and have a very good time as a wild food forager, harvesting hundreds of pounds of apples of all shapes, colors, and varities.  But for me, foraging for apples begins not in the fall at the time of harvest, but in the spring. Apples are easiest to spot when they are in bloom in their swath of pink, red, or white blossoms.  I note where these apples are and then, later starting in late August or early Stepember, I return to these trees for a potential harvest.  Harvesting apples is simple–as soon as the tree is ready to give you its fruit (as in, the fruit is easy to pull from the tree and ready to drop) the apple is ready to eat.  Try many apples in the wild–you will find some incredible varities and tastes!  Some of the wild apples can certainly be tart, however, in “Stalking the Wild Asparagus” Euell Gibbons offers a suggestion of waiting till frost sets in for some wild apple varities, as the frost will sweeten their otherwise tart taste. Good, tart crab apples will sweeten when cooked (and make some of the more delicious apple pies or sauces that you will ever eat!)

 

Crab apples - these are tart and sweet!

Crab apples – these are tart and sweet!

 

Gibbons suggests the following recipe for wild apple jelly.  He suggests gathering up wild apples and quartering them, removing any insect damage, worms, etc.  Put these apples in a pot and cover with water, simmering for 20 min with the lid on.  Let this cool and strain the juice.  (I will add that if you have a small fruit press, you can even press these apples–after cooking they will be easy and you will get more flavor).  This juice can be used to make a jelly.  I like to use Pomona’s pectin (a low-sugar pectin) to help this set and add 1/2 cup honey to 4 cups juice for a delightful wild apple jelly.  I’ve also shared a few previous posts on making delicious things with apples, such as applesauce and pressing apples into cider. 

 

If you do come across an old apple tree or old orchard in the US on the East Coast, look around nearby.  You will almost always find an old foundation from the people who likely planted that apple tree.

 

Apples and  Modern Folklore and Herbalism

Apple in Modern Folklore

Unlike many of the previous trees covered in this series, which are largely unknown to the average person, the apple has a special place even in present day culture. We have many references to the apple in present society–people are either good apples or bad apple. One bad apple will spoil the bunch. Newton was apparently hit on the head with an apple and that led to his insight on the theory of gravity. The Buddah gained enlightenment under an apple tree–as did the Merlin in some Arthurian folklore.  Snow white was, of course, seduced with a poison apple. An apple a day keeps the doctor away.  In this folklore, good apples are tied to insight, fertility, and health, while bad apples will lead to ruin and poor health.

 

Apples and Healing

“An Apple a Day keeps the doctor away” is a common saying–but this saying has quite a bit of truth. As far back as Culpepper, we have records of apples being used for a variety of healing uses. Culpepper offers a range of uses, from using them to soothe “hot and bilious stomachs”, to roasting them and adding frankincense to a poultice to address pain in the abdomen or side.  He notes their generally cooling quality. He also notes that an apple syrup will surely assist with “faintings, palpitations, and melaoncholy.” It seems there is very little that those in the western world in the middle ages and Reniassance.

 

Today, likewise, herbalists recognize the importance of apples to health.  Matthew Wood, in his Earthwise Herbal (Old World Plants) notes that apples are a “true folk medicine” in that accounts of what apples can do in terms of health vary widely.  Each herbalist, therefore, had his or her own personal experience with how to use the apple.  However, Wood notes some consitenencies–apples are cooling and moistening (reflected in what I just wrote above about Culpepper), apples before they are ripe have an astringent quality (making your mouth pucker).  Therefore, herbalists today use apple for a variety of “hot” conditions such as burns, fever, headaches, and kidney strain/pain.

 

Apple in the Western Esoteric Traditions

The Apple has a privledge place in the Western Esoteric Traditions and has a wide and varied interpretation of its magical powers and uses.  Here are some highlights:

 

Love magic:  In the Encyclopedia of Natural Magic, John Michael Greer notes that apples are in the sign of Venus (in Libra) and that they were most typically used in love magic (love drawing). This association goes back to at least Roman times, according to this source, where figs (known as “love apples”) eventually had their meanings transferred to apples on trees. This is also consisten from the American Hoodoo tradition, where Cat Yronwode says that apple is used as a “sweetener” to atract someone to love, but also for sweetening up customers or bringing in business.

 

The most amazing tasting apples from my neighbor's house

The most amazing tasting apples from my neighbor’s house

Expelling evil.  In “Ancient Legends, Mystic Charms, and Superstitions of Ireland” from 1887, a spell about apples and elder is written, “IT is said by time wise women and fairy doctors that the roots of the elder tree, and the roots of an apple tree that bears red apples, if boiled together and drunk fasting, will expel any evil living thing or evil spirit that may have taken up its abode in the body of a man.”

 

Apple as a Magical Key or Gateway. In “The Glass Mountain” from The Yellow Fairy Book, a book of celtic fairy tales, there is a golden apple tree that sits on top of a glass mountain. This apple grants people entrance into a splendid castle with stores of food, riches, and a princess waiting to be rescued by a valliant knight.  The apple tree’s apples are gaurded by an eagle. A young man makes it up to the apple tree and battles the eagle; he wins but sustains a wound.  He places the peel of one of the golden apples on his wound, and then goes to the castle to claim his bride.  This is but one of many Celtic tales that demonstrate apple as a gateway; the very famous Fairy Faith in Celtic Countries also describes apple branches as gateways to the otherworld.

 

Eternal Youth and Eternal Life. In the Norse tradition, there is an apple tree in Asgard that offers eternal youth to any who eat of its fruit. Iduna, a Goddess, tends the tree–and only with her tending do the apples grow.

 

Apple and Healing  Long Lost Friend (an American Grimorie of PA Dutch Folk Magic) suggests that the roots of an apple tree are good for curing a toothache, by way of using a needle, blood, and some tranfserence magic. This is but one of many ways which apple is seen as a healing tool for both mundane and magical reasons.

 

Apple’s Protective Nature.  As nearly every pagan can attest, cutting the apple in half horizontally reveals a pentacle.  Apple carries so much magic within her that it is literally reflected both in her fruit and in the blossoms–which form five petals.

 

Apple in Native American Traditions

A lot of Native American lore involves apple trees, but not necessarily magical qualities of them. I think that this was partially because apple was brought to the New World long after many of the mythologies were established. There are a few things present, however:

 

Apples as a fragrant blessing. One legend, from an unknown tribe, surrounds the fragrance of apple blossoms and flowers. In this story, a baby is carried by a panther under blooming apple trees, a baby who turns into a woman that “falls from heaven.” The villagers take her in, and she loves the flowers and blooms more than anything.  She dies and plans on moving onto the little people, but decides to first bless her village that gave her so much–so she makes the blooms, including the apple blooms, more fragrant.

 

Apple as a Gateway to the World.  In another legend from the Huron tribe, the world is divided into two parts. One part is the “sky world” where the people lived, and the second world is the lower world, which was all water, where the animals lived. A girl who lived in the sky world was tired and went to take a nap underneath an apple tree.  A hole appeared under the tree and she fell through along with the apple tree to the lower world below. She is caught by two swans, and then big turtle brings all of the animals together. They decide to bring the soil up from the depths of the water to create an island for her to live on. This doesn’t work well, but eventually, the animals spread seeds and dirt onto big turtles back, and the girl lives there. Now, the whole world rests on big turtle’s back, which is why this land is called “turtle island.”

 

A magical apple pie!

A magical apple pie!

Apple’s Magic and Meanings

Apple’s Blessings.  Apple offers blessings, abundance, fertility, and magic in nearly every story she shows up in.  Apple’s blessings are apparent from her giving nature–apples can sustain people through difficult winters, they can be baked, fermented, dried, and made into wonderful and delicious foods that nurture and heal as much as they sustain.  Apple offers us connection to our ancestors and our future through her nurturing spirit, blessings, and wisdom.

 

Apple as Healing and Life-Giving.   The “Golden Apples” present in so much of the magical lore demonstrate the life-sustaining and longevity properties of apples.  Magical golden apples offer keys to eternal youth, eternal life, and healing.

 

Apple as a Gateway.  Like her sister the hawthorn (although to a lesser extent), apple trees can be gateways to other realms and experiences–the holes that open in the ground, the apple as a key to the castle, the sleeping person under the apple that is transported to a new place.  Apple offers us these journeys and experiences–in a much more gentle way than Hawthorn.

 

Whew! After all of that research and fun, I think I’m off to make use of these “flood apples” and bake myself a nice apple pie with these beautiful “flood” apples.  And to you, dear readers, I wish you an abundant harvest at this beautiful fall equinox.

 

The Plant Spirit Oracle Project September 16, 2018

 

Spirit of the Oak!

Spirit of the Oak from the Plant Spirit oracle!

As we’ve been exploring over the last few weeks, plant spirit communication can take many forms.  The rustle of leaves outside of your window, the inner knowing, or the song a plant sings to you as you honor it for the harvest. These simple messages weave a complex landscape beyond what we can sense with our fives senses, and invite us deeper into the mysteries of the earth and all living beings. And as we’ve explored, the voices of the plants, the spirits of the plants, take a number of forms and can appear to each of us uniquely. What is clear is that the more that we open ourselves up to understanding them, honoring them, and working with them, the more connection we have with the living earth in her many forms.

 

Part of the reason I’ve been sharing so much about plant spirit communication over the last few weeks is that it has been on my mind and part of my active practice for a long time–and like a lot of things on this blog, at some point, I have enough to write about and share. Part of this is that I’ve been in development of a new oracle deck over the last few years, which I am calling the Plant Spirit Oracle. Since the project is about 80% complete, I decided it is time to share more about it with my blog readers and launch a website that describes the project a bit more. So I thought I’d share some of the project here and invite those of you who are interested to learn more at my project site:  www.plantspiritoracle.com.  You can also get regular updates on my instagram account @Druidsgardenart.

 

Some of you may know that I painted and self published the Tarot of Trees almost a decade ago. That was a 3.5 year project of 78 tree-themed tarot cards. It was just as I was beginning to establish my style as an artist, and it really was an incredible journey to embrace the bardic arts, learn tarot, do all of the paintings, and so forth. In 2015, I started paintings in a new series, tied to some of the pathworkings I was doing as part of my studies through the Druidical Order of the Golden Dawn. These pathworkings were facilitated by an inner guide.  I had been very active in my herbalism studies and practice, and when I asked for a guide, a plant spirit–black cohosh, specifically–came and we went on a journey together. She asked me to paint her, so I did, and it was a fun experience. Then it happened again, and again, and again. It was a set of paintings that were derived from spirit journeys–but in each case, I had a clear visual of what to paint. These paintings are certainly some of the best I artwork I had ever produced.

 

And after about six months of regular meditation and journeying, I had 10 plant spirit paintings.  I laid them all out and realized that it was a second oracle project, my follow-up to the Tarot of Trees. Just like the Tarot of Trees, I wasn’t clear that it *was* an oracle project at first.  A lot of the techniques I am sharing in my plant spirit communication series actually directly stems from my work with the plants in this series.  I moved to a new state, took a new job, and my paintings on this series ebbed and flowed.  In 2018, however, I really dove into the project again, and decided I wanted to finish it and release it sometime in 2019. At this point, I’ve painted, 35 cards, 33 of which will certainly appear in the oracle.  I am planning for about 40-45 in total.

 

So, today, I wanted to share some of the cards from the Plant Spirit Oracle and some of their meanings for you to get a sense of the project.  The finished project will not only include divination meanings and information but also herbal preparations and other ways to work with the plants!  We now delve into six of the plants from the Oracle: Yarrow, Witch Hazel, Comfrey, Apple, Blackberry, and Poison Ivy.

Yarrow

Spirit of Yarrow

Spirit of Yarrow

Yarrow is common throughout the world and has long been associated with invisibilty.  Yarrow keeps things hidden, just as the image for this card–painted in 2017 at the full Lunar Eclipse–also conceals much.  The luna moth comes out at dusk and flies in the night, a sign of concealment and yet beauty.  The yarrow flowers spiral ever inward.

Divination Keywords: Invisibility, Hiding, Protection, Being Unseen

Witch Hazel

Spirit of Witch Hazel

Spirit of Witch Hazel

 

Witch Hazel has the unique feature of blooming in the late fall and early winter, when everything else is dying, brown, and still. Witch hazel, therefore, is like a beacon in that dark time. The left half of the painting shows Witch Hazel during the light half of the year, with green leaves and dried seed pods. During the dark half of the year, Witch Hazel turns crimson and orange and then, even after her leaves drop, she blooms. And blooms, and blooms. As the snows come down, she blooms. Her song of hope and change is played by the babbling brook which flows between the dark and light half of the year. Witch Hazel offers us a very powerful message for these dark times—not to give up hope. Our children’s children’s children are waiting for us to become ancestors.

Divination Keywords: Shining in the darkness, overcoming difficult odds, hope for the future, music of the earth, spirit songs

 

Comfrey

Spirit of Comfrey

Spirit of Comfrey

Comfrey is one of the most well known medicinal plants on the planet, well loved and well respected by herbalists.  She is known by many names, including knitbone, boneset, and mending plant.  This is because of her many uses for mending bones, healing serious wounds, and healing the body inside and out.  Comfrey also is an amazing garden plant; she is what is known as a “dynamic accumulator” meaning that her deep tap roots can pull up nutrients and make them available to other plants.  She also is a summer long producer of nectar for insects and birds. In the card, we can see the hummingbirds feasting on her nectar while her roots hold the power of the planets.

Divination Keywords: Resources, personal action, leveraging one’s skills and abilities, favor from the heavens, astrology, manifestation, recognizing the opportune moment, “stars” aligning, taking action now

 

Apple

Spirit of the Apple

Spirit of the Apple

There is nothing quite like finding an apple tree in full fruit in the fall months. A single apple can produce hundreds of pounds of fruit and each apple tree, particularly those that are wild, offer incredible diversity in their fruits. The Apple tree has had a tremendously long history with humans. Ancient humans, and some modern, engaged in rites to “wassail” the tree so that she would produce more apples, which could be dried, turned into sauce, butter, fresh cider, or hard cider. Truely, Apple is a tree of fertility, offering many blessings and gifts with her magic.

Divination Keywords: Magic, Fertility, Creativity, Nature Connectedness

Blackberry

Spirit of Blackberry

Spirit of Blackberry

If you’ve ever tried to pick wild blackberries in the height of the summer, you likely will have paid a price for those delicious treats. Wild Blackberry produces amazing, large, juicy fruits, but she often demands a blood price from those who seek her fruits. The deeper you get into a blackberry patch, the more difficult the patch is to escape from. In my region, we call her a “jagger bush”, and getting “tangled in jaggers” is not a place you want to be! The blackberry painting features a huge tangle of bushes growing from a porcipine—another creature that enacts a strong price if you get too near. The blackberry, therefore, teaches us that actions have consequences and to tread carefully.

 

Divination Keywords: Enganglement, Consequences, Wrapped up in Troubles, Rewards after a long struggle, Doing things the hard way, Paying a price

 

Poison Ivy

Spirit of Poison Ivy

Spirit of Poison Ivy

 

Poison ivy is one of the most feared and avoided plants in the natural environment due to the contact dermatitis it creates after several days of exposure. Because many have had a previous run-in with poison ivy with lasting consequences, it encourages people to learn to recognize it, to avoid it, and to avoid areas with it. In other words, poison ivy, through its hard lessons and pain, teaches us to be aware of our surroundings and stay guarded.

And yet, this defensiveness can go both ways. When I encounter poison ivy, I see how it protects places—growing thick so that none can get through. It especially grows thick along the edges of forests and fields, in “edges” where the wild lands are meeting cultivated lawns and other human-dominated ecosystems. It works, in this way, to be strongly and visibly defensive: growing to keeping people out. In fact, it is this “edge effect” that has allowed poison ivy to substantially spread its range due to the increasing disturbances caused by modern building and lawns, and is, in some ways, nature’s response to human incursions and lawn cultivation. Today, it is much more common than several centuries ago, primarily due to the amount of disturbance in the landscape that humans have created and due to the increasing carbon dioxide in the atmosphere. This ecological reality parallels its divinatory meaning.

If you’ve ever suffered from poison ivy, you know that the more that you scratch it, the more you spread it, offering yet another powerful lesson: sometimes we have to just let things run their course and not do anything to further upset the situation.

Divination Keywords: Defensiveness, Awareness, Hard Lessons, Letting things run their course, Caution, Danger

 

 

Closing Thoughts and Links for More Information!

The plants have much to teach us both physically and in spirit.  I hope this look into the Sacred Plant Oracle has uplifted your spirits and brought you joy. Thank you for reading! To keep updated about the Plant Spirit Oracle (and be notified when preorders are available, likely early 2019) please visit this page!

Spirit of Calamus / Sweet Flag

Spirit of Calamus / Sweet Flag

 

Plant Spirit Communication Part IV: Medicine for the Body and the Soul September 9, 2018

In the last few weeks, we’ve considered various ways in which we might communicate with plant spirits, work with them, and engage in spirit journeys with them. In this post, I am beginning to make the transition to talk about plant medicine and herbalism for a few weeks–both medicine of the body and medicine of the soul. I think that herbal medicine is something incredibly powerful to add to any earth-based spiritual based practice, both to keep you in good health and to create inter-dependency between you and the living earth. In order to do that, I wanted to talk today about plant spirits and the connection between medicine for the body and medicine for the soul. To do this, we’ll delve into animism and an animistic worldview as well as consider deepening plant relationships.

 

Amazing reishi!

Amazing reishi!

Medicine of the Body

Plants have physical bodies and various kinds of chemical constituents that make up those physical bodies. Over millennia, humans have come to depend on those chemical constituents and use them for a variety of healing practices. And so, on the basic level, plants have physical bodies which can aid healing and supporting humans’ physical bodies. As a specific example: the chemical compounds in Reishi mushroom have been well studied scientifically; we know that this fungus fights cancer and free radicals and boosts the immune system, among many other things. It has specific compounds that combine in the body and that can be directly observed and measured. If we took this mushroom extract every day, we would gain the physical benefits of Reishi. For some herbalists, particularly those adopting our radically positivistic and rationalistic culture–that information is enough.  It is enough to know that Reishi can support the immune system, and so, giving reishi to someone with a compromised immune system is likely to help.

 

Even most of today’s modern pharmacology movement is mostly derived from plants. For example, one primary constituent in Bengay, Terrafreeze, or IcyHot is methyl salicylate, which is found in black birch or wintergreen.  When you smell these plants (or chew some wintergreen gum) you’ll smell a minty kind of smell–that is the methyl salicylate. While methyl salicylate is now synthesized in a lab, it was, for many years, derived from natural sources.  I am torn about the synthesis of plant compounds–on one hand, I’m glad that black birches aren’t being cut down to put Bengay or IcyHot on the shelves.  On the other hand, synthesis removes us further and further from the spirit of the plant; as though the essence of the plant can be broken down into specific molecules only.  One of the issues of concern to many herbalists is illustrated in this example–for most of human history, whole plants were used in healing.  Modern pharmacology, however, seeks to isolate and explore individual chemical components (when each plant contains hundreds, if not thousands).  We are no longer concerned with whole plants as healing agents, but rather, isolating, extracting, and synthesizing small parts of their healing potential.  From my own perspective as an animist, this creates distance between us, the plant, and the healing spirit of that plant–and that is a problem.

 

In sum, for medicine of the body, we can look at what science says, or what common folk knowledge over centuries tell us: hawthorn works on the heart, catnip works on the GI system and nervous system, black birch infused oil helps sore muscles, and so on. All of this medicinal content is found in material medicas and are incredibly useful. They are useful, in part, because the chemicals contained within the physical bodies of the plants are predictable; the hemlock reishi doesn’t change its chemical composition much, if at all, from occurrence to occurrence; the mushroom is what it is, and it offers its healing energy to all. But in some ways, this medicine for the body is knowledge created by humans, for humans, to help humans cure physical ailments–and is therefore only a piece of what the plants can offer us in terms of medicine.

 

There are lots of ways to create medicine for the body, and we’ll explore some of them in upcoming posts: salves, oils, tinctures and teas are just a few of the ways!

 

Medicine of the Spirit and Animism

Stump with reishi growing!

Stump with reishi growing!

By connecting with the spirit of the Reishi (which appears to me as a male), using many of the techniques described in my last posts,  I know that Reishi can offer inner healing in addition to the benefits he offers my physical body. Reishi help our spirits overcome trauma and suffering; it breaks down the old so that the new can be kindled. This is what Reishi does here in my ecosystem; by observing Reishi in his natural environment, I understand the role this mushroom plays and can use it for healing of a different kind. This kind of “spirit” healing, however, requires a few things. First, I believe it requires conscious acknowledgment of the work to be done and the connection to the spirit of the plant (in some capacity).  Second, it requires reverence and respect of the plant, and that is built through connection (either for yourself or by way of a skilled medicine maker/herbalist). Will it still work for you without those things?  I don’t know, but I kind of doubt it.

 

And so, when it comes to plant medicine, I don’t think its enough to learn about the physical body of the plant and what it may do in certain circumstances. I believe that working with the plant’s spirit is critical to working with that plant and the medicine it offers. That is, developing a relationship with the plant spirit, you can learn more about the plant, its healing medicine, how to use it, and I believe, increases its effectiveness for you as a medicine maker or medicine taker. There’s lots of discussion about this in the herbalism community; more than once, and by more than one teacher, I was told that in order for a certain plant effect to manifest to me, I had to “develop a relationship with the plant.”  Part of that meant working with the plant physically and taking it for healing purposes. But part of that advice was rooted in this animistic worldview, to get to know the plant spirit.

 

Medicine of the spirit is, then, working on an entirely different level than medicine of the body. Do the physical chemical constituents matter? They matter to the body, but I’d argue, they don’t matter one bit to the spirit. The spirit works in different ways, just as matter in general is of a different nature than spirit.  Medicine of spirit is rooted in energy and in a relationship. It is rooted in connection.

 

This perspective on sacred plant medicine, like everything I write, comes from an animistic worldview. This perspective understands that plants, animals, places (rivers, forests), and many objects (stones), have a spirit/soul and that spirit can be interacted with using various techniques. This perspective understands that all spirits that have agency; they are not necessarily passive recipients of the world around us. This interaction between you and the spirit of other things can lead not only to deep spiritual insights, but cultivating a relationship with this plant can also affect both the non-physical and physical worlds. Most animistic worldviews also recognize that the world of spirit is quite close to the physical world and both affect the other and that there is close interconnection between the mind, body, and spirit. In other words, some of the hard boundaries that are present in the thinking of Abrahamic religions and modern Western culture (that only humans have a soul, that the links between heaven and earth are rigid, or that scientific view that you should believe only in what can be observed) are non-existent in an animist worldview.  Further, some animists are non-theistic. Others may believe other things as well; further, they might be monotheists, pantheists, or polytheists. Whether or not you choose to adopt an animistic perspective has a lot of implications for how you interact with the world at large.  More specifically, it also influences how you might choose to take up a practice of herbalism and working with sacred plant medicine.  For some, the science is enough.  For others, it is barely scratching the surface.

 

There are lots of ways to create medicine for the spirit. Two of the most potent that I know if is spagyric tinctures (plant-based alchemy) and through floral/plant essences (which I’ll be talking about in an upcoming post).

 

Developing Your Own Plant Relations

In working with medicine of the spirit, its important to develop your own relationship with each plant if at all possible.  It isn’t always possible (and we’ll get to why and what to do at the end of this section).  But assuming you can, there are a few reasons to try to do so.  First, times are changing, the worldwide ecosystem is under stress, and plant spirits are under duress. It might be that 90 years ago, when these flower essences were developed by Bach originally, the plants were in a different place than they are now.  Some may now just be struggling to stay alive as a species, which certainly will change their ability to heal and work with you (this is why I argue so strongly for cultivation and regeneration/healing of the land as part of herbalism practice). I wrote about this a lot when I talked about the ash tree earlier on this blog–the Ash tree in America is radically different energetically due to the destruction of nearly all adolescent or large ash trees due to the Emerald Ash Borer.  You can’t even begin to work with the ash tree here in the US without acknowledging and understanding this reality.  Many healing plants are the same way–American Ginseng being a great example. Ginseng used to be one of our great healers; now, her physical body is being stripped from the landscape. Buying ginseng from an unknown source is highly ethically problematic, and causes problems with plant spirits (and not just ginseng, but potentially, other medicinal root species that are close cousins or that share ecosystems).

 

Second, it might be that a lesser known aspect (or unknown aspect) of a plant is actually the one that you need for plant spirit medicine. Plants are people; some are straightforward and what you see is what you get (plantain being a nice example–she is consistent and clear in her interactions and healing with humans). Others are quite complex and multifaceted (Elder being a good example).  Plants can take on multiple meanings or offer multiple kinds of healing depending on the person. You likely won’t get that from a simple list in a book. You get that from direct experience and interaction.  Sometimes, you get that if a human teacher passes it on to you through their teachings or through ceremony.  Sometimes, you get it if you spend enough time with the plant.

 

Finally, plants change based on local circumstances and are individuals. The information I shared above about reishi being able to help break down the old pain is something I learned directly from observing reishi working on the stumps in a logged forest. Maybe the Reishi in non-logged forests doesn’t have that particular quality, but the reishi in my forests absolutely does here due to the logging that takes place in Pennsylvania’s forests. All this is to say that the information in books and lists is useful as a starting point when you have no other knowledge, but as you grow in your own plant spirit communication and herbalism practice, you may develop different meanings. If the plant for you has a different meaning than what is generally known–your spirit may interact with that spirit in a different way.  And with subtle energy medicine that is critical and useful.

 

Additional Thoughts

There are three more points I want to make about the spirit of plants and plant spirit medicine are as follows concerning teachers, experiences, and first-hand experience.

 

First, I do think that teachers are extremely helpful in learning about both the medicine of the body and of the spirits.  I love learning about plants from others.  Sometimes, its not even a specific thing I learn about a plant–but rather, a way in which someone interacts with a plant. I remember this a few years ago–I was taking a natural crafts course at the North American School of Bushcraft.  It was a great day, and as we were carving spoons and weaving baskets, our instructor talked to us about “sister ivy” and his relationship with poison ivy.  This deeply resonated with me–I realized by changing the name from “poison” to “sister” changed everything about how I saw this plant–and led me to write about her about a year ago on this blog. Teachers with these kinds of perspectives are actually quite easy to access in the herbal community; my own two primary teachers both offered me teachings that helped me understand herbalism in both material and immaterial ways.  Most herbalism teachers focus on the medicine of the body (some exclusively so), but for those that have eyes to see and ears to hear, the subtle layer of spirit is there.  Herbal conferences and gatherings are great opportunities to meet some of the more famous herbalism teachers and see if any of them resonate.

 

At the same time, understand that nobody should tell you what to experience or “seed” certain experiences for you.  Each of us cultivate and have different relationships with plants. A good teacher will share their experience, teachings, and techniques, not force you to think the way they do or believe the way they do.  Each of us should have our own opportunity to learn from the plants directly, without interference.

 

There are also circumstances where a person (due to injury, illness, disability, or lack of access) may not be able to cultivate direct relationships with plants. In this case, a good medicine maker and herbalist can be a real asset. If someone else is making a medicine for you, that connection the medicine maker has with the plant can connect and transfer through to you, and the medicine of the spirit will work well.  This is why skilled healers are so effective–they have built their own relationships with plants, and leverage those relationships for the good of others.  This can be another result of the above work–the ability to “transfer” that healing relationship to work with others.

 

So to summarize,  healing with plants takes place on multiple levels: the physical chemical constituents of healing plants work on the body, while the subtle energies of the plant work on the spirit.  If we connect not only with the body of the plant but with the spirit, it helps the healing of the plant work on those multiple levels, and it honors the plant for the incredible person it truly is.  So we’ll explore these different ways of making medicine over the next few weeks, as always, thank you for reading!