Category Archives: Druid

Nature Mandalas for Inner Work, Rituals, and Blessings

A woman comes to a clearing in the recently burned forest with a basket of stones, sticks, nuts, and flowers.  She begins to sing, laugh, and dance as she creates a beautiful circle with the materials. As she weaves her healing magic, the design of the circle grows more complex, spiraling inward and outward.  She finishes her work and sits with it quietly for a time, before leaving it in place to do its own work.  A healing mandala has been made on that spot, to help the forest recover after a fire.

Nature mandalas can be used for a variety of inner work, healings, blessings and rituals and are a wonderful addition to a druid or natural spiritual practice. Nature mandalas are an intuitive magical and bardic arts practice that works with the connection of your own subconscious to the living earth.  You use materials that are local to you, in season, to create beautiful patterns with sacred intent.

On writing about mandalas, C. F. Jung, the esoteric psychologist, spoke of the benefits of creating mandalas as a way of seeing deeply into the psyche and allow for the cyclical process of self-development. Mandalas have been used in a variety of traditions, as he describes, primarily for inner spirit work—as the mandala is constructed, understanding, enlightenment, or healing may come. A mandala can be done in combination with other practices (ritual work, meditation, land healing and/or blessing) or they can be done on its own. Mandalas can also be done by anyone at any point in their practice, regardless of their ability to raise energy, visualize, or engage in any other advanced ritual techniques.

Creating a Nature Mandala

Space Selection. To create a mandala, select a flat space where you are able to lay out a pattern: a flat river bank or shore, a sandbar, a bare spot in the forest, a space in the lawn in your backyard, a dirt patch, a large stone, etc. Mandalas can be large or small and can be done in places where water can wash them away (a beach at low tied, the edge of a stream that will eventually flood, etc.), in the snow that will melt, etc.

Ephemeral nature. In fact, I would argue that their very ephemeral nature is part of that magic of the nature mandala: the mandala is created in the moment for a sacred purpose using materials local to the land.  After creation, it is left in the natural world, and nature’s processes will claim it again tomorrow.  As that claiming takes place, the mandala’s magic unfolds.

Massive ground mandala for ritual work at MAGUS 2018 (yellow and white cornmeal)

Massive ground mandala for ritual work at MAGUS 2018 (yellow and white cornmeal)

Design and Creation. In terms of the design of the mandala, many options are possible, some intentional and some intuitive.  There is no right or wrong way to create a mandala. You can create intuitive designs, setting your intention, putting yourself in a meditative place, and letting your subconscious guide you to create the mandala. If you are going to do this approach, I suggest before you begin, spending time communing with the land. Walking with the land, hearing the voices of the spirits in the wind, in your inner mind, feeling the energies present. Attune with those, and when you feel connected and centered with this place, create. This approach allows you to connect with the land and bring forth a design that is unique to the land, to your interaction, and to the place. This can lead to some really amazing designs and experiences.  I really like creating intuitive mandalas. They don’t have to be circular, they can weave around existing material in the landscape. They can be full of nature’s patterns: spirals, leaves, waves, circles, and more.  You can make mandalas to fit a landscape and space of any size or composition. Go in without a plan.  Connect to the world around you.  Just start laying things in a pattern. See what unfolds.  Smile, dance, and be happy.  Breathe.

On the intentional side,  Jung noted that many mandalas in other cultures unfolded in a circular four-fold pattern, tying to the four elements and other four-fold patterns in the universe. While we see a four-fold pattern in nature (in the flowers of a dogwood tree or in the small flowers in the arugula plant), this is only one possible pattern nature provides. The flowers of apples and hawthorns show us a five-fold pattern, the shell of a snail shows us a spiral pattern, and the flower of a trillium shows us a three-fold pattern. These and many other patterns can be used for inspiration. For more on nature’s patterns, see this post.

The alternative is to plan it out. I would suggest planning only if you are doing it with a group as part of a larger ritual or practice and/or if you are creating mandalas that will be of a more permanent nature. Planning your mandala can include sketching it in advance, planning out and gathering your materials, and preparing the space. The photo here is of a magical mandala that we created for a ley line ritual at the MAGUS Gathering in 2018. This was obviously intentionally planned in advance so that we could have it at the start of our ritual.

Mandalas and other Spiritual Work.  The act of mandala creation is a ritual in and of itself–but you also might want to use it in combination with other practices.  For example, you can use it as an anchor point for other ritual activity in this chapter, creating a mandala around a sacred space that you can sit in, meditate in, do other kinds of ritual in, or even, leave magical tools for further empowerment in.  I like to create mandalas as part of rituals; I use the mandala creation as a way of beginning my ritual work before moving into a formal ritual.  Or, you can simply be present with it for a time, spend a quiet moment in meditation, and then let it be, knowing that work continues on nature’s time.

Possibilities for Nature Mandalas

There are so many possibilities for working with Nature Mandalas.  I offer some suggestions for different ways you can create mandalas.

Nature Mandala with sticks, shells, stones, and other things. Begin gathering the materials for the mandala, using your intuition. A basket here also helps! As you gather, be careful not to disrupt the ecosystem (e.g. use fallen sticks, leaves, small stones, leave big stones where they are). When you have gathered your materials, begin to organize them in some circular or spiral fashion. There is no right or wrong way, just flow with the spirits of the land.  With each piece of the mandala, you can set intentions for the healing of the land (e.g. “this leaf represents the new growth of spring. This stone represents the health of the insect life” and so forth).

Fall Leaf Mandala. A very beautiful mandala can be created using fall leaves.  Just as they fall, gather them, and weave them into patterns to celebrate the autumn and the sacredness of this time.

Snow mandala in a sacred grove

Snow mandala in a sacred grove

Nature mandala with snow. If you are in an area with snowfall and laying snow, the better approach is to weave your mandala into the snow itself. To do this, simply close your eyes and visualize the shape you want your mandala to take—or just start walking. You can use a big open area or you can use a wooded area where you work the trees, stones, and other natural features into your design. Walk your mandala each day the snow is present, if possible, to leave lasting healing on the landscape.

Nature mandala with sand or soil. Another option for a nature mandala is in the sand or bare soil. You might use a stick to trace patterns, adding stones or shells. You might use your feet to trace to walk a larger path of the mandala. Mandalas on the shore, placed at the low tide line, will be taken by the sea, and thus, can be used as a blessing for the oceans. Mandalas placed higher on the shore can bless the land around them. Mandalas on the edges of river banks can be done in a similar manner, as rivers flood.

Hickory, Maple, Aster, Hawthorn, and Poke mandala on moss

Flour or Cornmeal Mandala. You can create a mandala by using flour or cornmeal (and cornmeal comes in several colors). To do this, you will want some kind of vessel that makes it easy to pour a little bit out at once–a commercial dressing container with a larger opening, a gallon jug (use a funnel to get it in there) or even a water pitcher can all work as a basic tool. For this kind of mandala, it is best to have a sand or dirt surface. I often make these in our sacred grove; in the fall months, I rake up the leaves and then work with the bare surface to weave patterns of cornmeal, leaves, and patterns. As fall turns to winter and the snows come, I work with the snow in the grove instead, continuing to layer energies in that sacred space.

Stone mandala. A more permanent option is to create a mandala with stones, leaving it somewhere to simply “be”. I would suggest this only at sites that have already had major disruption, as you do not want to disrupt the ecosystem itself by moving stones.

One last point about the different kinds of mandalas—make sure that in your mandala creating, you don’t disrupt the natural world.  Stones of any size are often home to insects and other life and removing them can disrupt the ecosystem. Don’t remove large stones or remove them from rivers, etc. Pick up and use things that are already ephemeral: small stones that are moved by the river or waves, nuts, sticks, leaves.

Some examples

I’ll offer a few examples of the different ways I’ve used mandalas in my practice recently.  These examples are meant to help spark your own creativity and ideas!

Acorn Mandala to Honor the Oak

Acorn Mandala to Honor the Oak

The first example is an offering mandala. I made this mandala after creating acorn pancakes on the fall equinox from the acorns being dropped from our ancient oak tree. It is this tree that  I have been working with my Tree for a Year practice, and it’s this tree that I’ve made acorn ink from, and now, the acorn pancakes. As part of an offering practice, I wanted to offer gratitude to this oak.

Grove Mandala

Grove Mandala

The second example was another recent mandala, this one with the purpose of preparing a magical space.  I have been drawn to a particular section of our sacred grove for a while (a Norway spruce tree with a large stone underneath, and a hickory nearby) and had a vision of some visionary and magical work to do there in the coming months.  As part of this, I raked and cleared a small section and made a flour and leaf mandala as saying “hello” to the space and honoring it.  I decided on a flour mandala because I had found some flour infested by flour moths, so I wanted to make good use of it but get it out of the kitchen! Plus, flour mandalas look great against bare earth! The purpose of this mandala was honoring this sacred space and beginning to lay energetic patterns for future ritual work.

Grimalkin cat walks through the leaf mandala!

The final example is one I did simply to bring peace and calm. As the leaves were falling, I simply went out and worked with them, making patterns, and working to provide calm and healing.  And it worked!

I hope that this post has offered you some inspiration.  I would love to see any mandalas that you create!  Please consider sharing them here and/or tagging me on Instagram (@druidsgardenart).  Blessings upon your journey!

Ode to the Oak: Acorn Harvesting, Preparation, Acorn Breads, and More!

Honoring the oak

With the cooler temperatures of September and October, the abundance of the Oaks come forth.  In my area, we have abundant oaks of a variety of species: white oak, chestnut oak, eastern red oak, swamp oak, and much more.  Each of these oaks, every 2-3 years, produces an amazing crop of nuts that simply drop at your feet. Acorn was once a staple food crop of many different peoples around the world–and in some places, it still is.  Here in North America, acorns and chestnuts were primary food sources for native American people. Cultures subsided–and thrived–on annual acorn harvests and the bread, cakes, grits, and other foods that can be made with processed acorns.  I really enjoy processing acorns and using them as ritual foods for both the fall equinox and Samhain.

Thus, in this post, we’ll explore the magic of the acorn, how to process acorns (through several methods), and a few recipes that you can use to create special foods from acorn flour. Because a small amount of acorn flour takes quite a bit of time and effort, I see it as a “special” food that can be integrated into feasts, celebrations, and more. I prefer to create enough acorn meal to enjoy for a ritual meal for both the Fall Equinox and Samhain.

Healing Harvests and the Sacredness of the Oak

Almost anywhere you live in the world, you are likely to be able to find one or more species of oak tree. Most areas of the world have some oak (Quercus) species, here in North America, we have over 50 varieties that vary quite considerably across bio-regions. The sacredness of the oak has been known across cultures and peoples–for more on the magic and medicine of the oak tree, you can see this post.  ALike most other hardwood nut trees (hickory, walnut, butternut), oaks are relatively slow-growing and long-lived; white oaks (Quercus alba) can live 600 years or more. Given the beauty and majesty of oaks, it is certainly not surprising that the ancient druids revered the oak, and the term druid literally means “oak knowledge.” Within the druid traditions, oaks are tied to wisdom, knowledge, strength, power, and grounding.  By harvesting the oak and learning to work with the acorns, you can deepen both your connection to this wonderful tree, rediscover a fantastic food source, and honor the ancestral traditions of many cultures and peoples.

Rich finished acorn flour!

A single well-established oak tree can drop 500-2000 lbs of acorns in a single year (according to the delightful Acorn and EatEm book from the 1970s), depending on the size of the tree, the size of the acorn, and the variety.  It happens to be a mast year here and a single 300+-year-old Eastern Red Oak here on our property is dropping many more acorns than I–or any squirrel population–can harvest and eat. The oak has dropped acorns for the last month, and they are covering the ground so much that you can’t even walk without crunching them under your feet (even after I’ve harvested about 40 lbs to process).  It’s incredible to see how much bounty can come from just one tree that produces year after year and offer. And as a perennial, you don’t have to maintain a field or garden bed, plant seeds, or tend crops. All you have to do is harvest and process the acorns (which still takes some work) and you have a wonderful and magical food source.

Mast Years and Abundance

Harvesting Acorns with Goose Helper

One of the important things to understand about acorns and harvests is understanding that oaks do not produce equal numbers of acorns each year.  Every 3 years, oaks have a very large harvest, called a “mast” year.  This is an evolutionary adaptation–if oaks produced huge harvests of acorns each year, the rodent population would get out of control and all of the acorns would be eaten.  By having a mast year every 3 years, squirrels and chipmunks will harvest many, bury and forget many, and eat quite a bit.  Typically, all of the nut-bearing trees (oaks, chestnuts, hickories, butternuts, walnuts) will produce mast in the same year in a local area, so it is likely you will have years of plenty and years where there aren’t that many to collect.

On Slow Time and Cracking Nuts

Before we get into the process of actually harvesting and preparing acorns, I want to provide an overview of this process and a discussion of time.  Acorn processing is not fast. You should not be rushed or in a hurry. This is a deep practice where you invest a lot of time and energy to learn more about the oak and cultivate a relationship with the oak. This is slow food and this is slow time.  This is honoring and deepening our practice, learning the oak in a deep way, and taking time to simply be part of the experience.

The basic process is this: gather acorns, crack the acorns and shell them, loosely chop them up, remove the tannins from them, grind them into flour (or keep them as grits) and cook.  From start to finish, you are looking at anywhere from 1/2 a day to several weeks, depending on the leaching method you used.

Beautiful nutmeats shelled and ready to process

I did some calculations on one of my recent harvests to help share the time it takes so you can be prepared.  I am working primarily with Eastern Red Oak acorns, which are medium-sized acorns with a high fat and tannin content (which means longer shelling time and longer leaching time).  It took me 2 hours to gather 2.5 gallons of acorns, doing minimal checking, and sorting.  It took 30 minutes to sort bad nuts which left me with 2 gallons of acorns. Cracking and shelling represents the largest expenditure of time: 4 hours for 2 gallons of nuts, using a nutcracker (I would budget 5-6 hours for this if you did not have a nutcracker).  Cracking my nuts with the Davebilt Nut Cracker took only 20 minutes (which included setting up the nutcracker, wiping it down, cracking the acorns, and putting the nutcracker away). Investing in a nutcracker like this, even with some friends, is a really good idea if you are going to be doing this every year or processing more than a gallon of acorns.  Shelling is by far the most tedious process, this took me 2 hours to shell two gallons.  Leaching can go anywhere from several hours to several weeks, but a lot of that is waiting time, but I’ll budget 15 minutes a day to cold leeching methods.  Grinding your acorns will depend on your method.  I am using a small hand grinder (a Victorio VKP1024 hand crank grain mill), which takes about 10 minutes per cup to process (I grind them as I use them to preserve freshness).

So, all in all, the actual work time to gather and process 2 gallons of acorns is about 7-9 hours.  Two gallons of acorns resulted in 7 cups of dried flour (which is a sizable amount to work with). This represents the actual physical expenditure of time, spread across however long you are leeching the acorns.  If I was working with larger acorns with less tannin, the time would be less.

While this may seem like a lot of time,  remember that the acorns are abundant, a gift from the land, and creating acorn flour is a kind of extended conversation and communion with the oaks. Through this process, you are not only learning more about the acorns, but you are developing a deeper relationship with the oak and bringing that oak energy into your life.  Acorns are a gift from the land; you only have to gather them and process them.  You don’t have to sow them, till the soil, water, or anything else.  So while the processing time at the end of the season is considerable, it is all at once, and you are getting as many acorns as you want for free.

Gathering and Sorting: Weevils and Bad Nuts

Sorting nuts with Holly bird helping!

Harvest Timing. The best time to harvest is when you see green acorns covering the ground and when they are dropping from trees. Usually, for where I live (Western Pennsylvania, USA) this is the month or so around the Fall Equinox.  You can harvest them later in the season, even well into winter.  The nutmeats often dry out at that point but they are still good and are easy to crack.

Weevils and bad nuts. When you go to gather, it is important to know the difference between a good acorn and one that may contain a weevil or be rotten. Thus, before you put the acorns in your lovely forest basket, do a quick check for signs that a weevil might be present.  You’ll see this either as a large exit hole (the acorn weevil already left) or as a mark on the acorn that appears someone went into it earlier (usually a small black dot, looking like someone marked it with a black pen).  Leave any acorns with a weevil in the forest.  You can also look for other signs that the acorn may not be healthy–if it doesn’t have a whole shell, mold or discoloration, etc.  Acorns usually drop from the tree green and then turn brown, so you may see acorns in different phases of green and brown, and that is natural.

After you come back home, I recommend letting the acorns sit for 7-10 days.  This will make them easier to shell and allow any weevils you missed to come out.  I try to set up my acorns so the weevils can crawl and enter the ground on their own. If you have acorns in a box lid, the weevils won’t be able to get to the ground and die.  In that case, I feed them to my chickens.

You don’t have to wait–you can crack them and use them fresh. Expect to see some weevils still in the acorns as you work.

Sorting your acorns.  After you’ve let them rest (or not), you can do one final sort of your acorns.  I like to just lay the acorns out on a blanket and look at each one.  If its too light, discolored, or has a clear weevil hole, I return those to the land, and the rest I crack and shell.  For another method,  you can also use water to help you sort. Fill a bucket with water and put your acorns in the bucket.  Good nuts will sink (indicating that they have a good nutmeat) while bad nuts will float to the top.  You can also lay them out on a blanket and let your goose helpers sort for you.  An alternative to all of this is just to lay out your acorns somewhere and wait for the weevils to come out–they usually emerge within 3-7 days of an acorn dropping to the ground.

Cracking and Shelling Your Acorns

Processing acorns is mindful work–it requires patience and, preferably, some friends to sit around and do it while you all talk.  Most natural food preparation is similar–we have to invest the time to get the rewards of unique and wonderful foods. An evening cracking and shelling acorns will be richly rewarding, indeed!

Shelling 2 gallons of cracked nuts, oh my!

Cracking and shelling acorns is an art form.  You will find that different acorns may require different methods–some are very easy to crack and shell, while others can be tricky.  For my Northern Red Oak acorns, I prefer to let them dry in the sun for about two weeks (allowing any weevils I missed to emerge) and then sort them once more before cracking.  If they have dried for 2 weeks, they are more likely to shell more easily than if they are fresh from the tree.  What I suggest is try shelling some of your acorns green and others a little later and see what works for your specific variety.

Hand cracking.  For a long time, I used a method described by Sam Thayer in his Forager’s Harvest book. This involved lining acorns up on a hard surface and using a wooden round post to crack them in a line.  It worked quite well.  If your acorns are very fresh and the skins aren’t too thick, you can also cut them open with a knife.  I am way too much of a klutz to use this “cutting” method but it may work for you.  A mallet also can work (I prefer a wooden

What good dried or partially dried nutmeats look like – good color, no holes or discoloration

mallet to a metal hammer)  For Northern Red Oak, you can stand them up on the end and then use a light tap with a wooden mallet to crack them open.   As I mentioned above, my current cracking method of choice is a Davebilt nutcracker.  It is a fabulous tool and cuts several hours out of cracking.  I would only invest in something like this after you’ve committed to a yearly acorn practice and planned on doing larger amounts of acorns.

Once your acorns are cracked, it is time to shell them.  If you have a nutpick, this is ideal.  Any metal tool that can help you dig into the shell and pull out the nutmeat is useful here.  I strongly recommend you use a dull tool or you will invariably stab yourself.  As you shell your acorns, pay attention to how the nutmeats look–you want nutmeats that are white or cream-colored (when fresh) and intact and light brown (when dried).  If you see nutmeats that are wormy, black or dark gray in color–those aren’t good and you want to return those to the land.

Leaching the Tannins

Oaks and acorns have something called “tannic acid”; this is what makes the acorns bitter and makes your mouth pucker when you eat them. Obviously, to make acorn treats, you’ll have to remove the tannic acid or they won’t be palatable. Native Americans would place them in a stream with running water. Today, most of us simply leech them using water and jars or on the stove.  I’ll share several methods here that have worked for me.

If you are working with fresh acorns, you can proceed right to chopping them up.  If you are working with dried acorns or even those that are partially dried, I suggest soaking them overnight before proceeding.

Soaking overnight

After pulling out the nutmeats, I sent them through my food processor to get a rough chop.  You can also do this by hand but it would take a while (i’d probably do it dried in a mortar and pestle if I was doing it by hand).  To use the food processor, put a handful of nuts in your processor and then add water.  Process till they are finely chopped.  You’ll notice that the water is quite milky.  This is a good thing: that’s the acorn starch (which can also be saved).

Milky acorn mash in the food processor

Pour off the acorn starch and put it in your fridge.  In a few hours, it will settle in the jars.  You will leach this just like the rest of your acorns.  Acorn starch is a thickener and can be used just like cornstarch.  What you are left with are chopped up “acorn grits” which then you work to leach to create a palatable and delicious food.

Acorn starch ready to put in the fridge

Acorn starch after 4 hours of sitting in the fridge. Notice the dark color of the water? That’s the high tannins!

Chopping up the acorns to make acorn grits is important.  If you try to leach your acorns whole, they will take a really, really long time.  The grits are large enough not to go through a strainer but small enough that they have maximum surface area to be exposed to the water.

Now you have a choice of how to leach: cold water leeching, warm water leaching, or hot water leaching. Cold water leaching is the longest (7-14 days) but lets you have the lightest colored flour and also preserves more of the flavor of the acorn. Hot water leaching boils off a lot of the fat and taste and the acorns turn very dark but it can be accomplished in only a few hours.  Warm water leaching is a middle ground, also resulting in darker colored acorns but with more flavor than a hot leach.

For cold water leaching, you will pour off your starch and then add nutmeats to large jars and/or buckets.  They will need to be kept cool.  If you have a basement or cool porch, that will be fine, but if not, you will need to keep them in the fridge.  Twice a day, you want to pour off the water and add fresh water.  As you do this, the water will slowly leach the tannins from the acorns.  For high tannin acorns, this can take 7-10 days.  (The tannic water from early batches can be saved and used on sunburns or for tanning hides!).

A tip I want to share here is this–when you strain, you want to use some kind of fine mesh strainer so you don’t lose any of your acorn grits.  A real time saver for the acorn grits is to use large sprouting jars that have a built-in metal strainer.  You can also get cheap sprouting lids to go on a regular mason jar. This will allow you to easily drain the tannin water and add fresh without hassle.  For leaching acorn starch, you just have to carefully pour and not stir it up between water changes.  Your starch will leech much faster than your grits; you will know either is done by taste as well as the water staying clear.  The darker the water, the more tannins are present still.

Cold water leaching of starch and acorn grits–this is day 1 of the leaching process, so the colors are dark after being in the fridge for 12 hours

For warm water leaching, pour off your starch and save it.  Add nutmeats to a good pan that will not singe (I used my cast iron dutch oven).  Put it on warm on your stove.  Pour off the water twice a day.  My acorns took about 5 days with this method.  You could also use a crockpot on a low setting or even do these on a woodburning stove.

For hot water leaching.  Pour off your starch and save it.  Add nutmeats to a pan and then bring to a light boil.  Boil for 30 min, then pour off the water into a very fine strainer and keep boiling.  Do this for a few hours, changing the water every 30 min, until the acorns taste good. My Northern Red Oak acorns take about 3 hours with this method.

Dried acorn grits with tannins leeched!

Toilet tank method. A final method that you can use is the toilet tank method.  I was very excited about this method till I learned that the tannic acid can seriously degrade the inner parts of your toilet if you do it too often.  The basic process is to pour off the starch, then add acorn grits to a nut milk bag and then let them sit in the clean tank of your toilet.  Each time you flush, you flush the tannins away and add fresh water.  It’s similar in timing to a cold leech method. Try it and see if it works for you!

As you are doing any leaching method, keep tasting your nutmeats.  Eventually, they will taste good and not bitter, and that’s when you know they are done.  You want all of the bitterness to be removed–even a little bitter can make recipes less satisfying.

White oaks have the least amount of tannins and are almost edible right off the tree.  Red oaks (of many varieties, with the points on the leaves) typically have more tannins and take longer.  In my bioregion, Chestnut Oaks are ideal, as the nuts are really large and require less work to get more acorn meal.

Making Acorn Flour

You now have good tasting “acorn grits” which can be used immediately or dried for later use.  If you want to create flour, you will need to do another step.  For milling your flour, you want dried grits.  I put mine in the dehydrator for an evening on a piece of parchment and by morning, they are dry.  The grits can then be frozen for later use or ground up.  I prefer to do my grinding just before I use the flour, as it preserves the taste better.

Milling flour prior to making pancakes on the equinox morning

Using a small grain mill, send your dried grits through.  You can also use a mortar and pestle at this stage to grind them up into flour.

Acorn Recipes

And so, after all this preparation, you have an *incredibly* sacred food that you can enjoy!   Here are two great recipes you can use that start with 1 cup of acorn flour.  You can use only acorn flour in these recipes, however, since its so rare and hard to produce, I find its better to cut it with regular flour–the delicious color and flavor of the acorns will still come through!

Acorn bread

Acorn bread

Sacred Acorn Bread

  • 1 cup acorn flour
  • 1 cup flour (white, wheat, or GF- I use organic bread flour)
  • 1/2 teaspoon salt
  • 1.5 tablespoons of  baking powder
  • 1 eggs (I use duck eggs)
  • 1 cups milk (you can use rice or soy if you prefer)
  • 3 tablespoons  sweetener (I use maple syrup, you can also use sugar or honey)
  • 3 tablespoons oil or butter

This recipe makes one loaf (you can double it to make two!)

Preheat your oven to 400 degrees. Grease a loaf/bread pan.  Mix your dry ingredients and wet ingredients separately, then mix them together, just enough to integrate. The batter will be thick and a bit lumpy–that’s ok.  Pour your batter into the pan and place in the oven.  Bake for 30-40 minutes, till a knife or toothpick inserted into the center comes out clean.  Pull out of the oven, remove from the bread pan, and then let cool for 10-15 minutes before eating.  The bread will keep for a week in the fridge or can be frozen.

Making acorn cakes

Acorn Pancakes

  • 1 cup acorn flour
  • 1 cup flour (white, wheat, or GF)
  • 1 teaspoon salt
  • 2 teaspoons baking powder
  • 2 eggs (I use duck eggs)
  • 1/4 cup of oil or better
  • 2 cups milk
  • 1/3 cup sweetener (I use maple syrup, you can also use sugar or honey)

This recipe makes about 12 pancakes.

Combine all dry ingredients then add wet ingredients slowly and stir till mixed. The batter should be smooth and pour well into the griddle.  If it’s too thick, add more milk. If it’s too runny, add a little more flour.  Prepare a griddle, allowing it to heat up.  Check your heat by putting a tiny bit of batter on the griddle and seeing how it does and then adjust your heat accordingly.  Lightly oil your griddle (butter, olive oil, bacon grease) and then pour out pancakes using a 1/2 cup measuring cup.  Cook on one side for 2-3 minutes, until you see bubbles rising through.  Flip and cook another 1-2 minutes.  Serve hot with fresh jam, maple syrup, and butter.  You can freeze the leftovers.

Delicious and slightly purple pancakes!

Gratitude and reciprocation

Part of the reason that I believe that the nut-bearing trees, including the mighty oak, have had

Thank you, sacred oak!

such a sacred place in human history has to do with this beautiful relationship between the near un-ending abundance they provide and the gratitude that people offered in return. As part of my fall equinox celebration, I make sure to take some time not only to eat of the fruit of the oak tree (through cakes and breads) but also, to offer something back.  I go to the base of the large oak and offer an acorn cake, build a shrine, and play some music.  And during the year, I visit frequently with the oak tree, spending time, communing, engaged in tree for a year work.  These kinds of reciprocal practices are as important as the technical skill of learning how to make food from acorns–they are the practices that allow you to deepen your relationship with all aspects of the living earth and engage in reciprocity.

Creating Individual or Small Group Rituals: A Step by Step Guide

Rituals are not just an important part not just of druidry or of nature-based spirituality, but of human life in general.  According to leading scholar Catherine Bell in her book Ritual: Perspectives and Dimensions, human beings have been involved in rituals for as long as we have recorded history—and likely well before. Rituals use meaningful symbols, movement, actions, repeated forms and staging to help us step out of our normal time with conscious and sacred intention. While many rituals may have spiritual or religious significance, rituals can also be cultural (graduation ceremonies) or personal.

Sacred Mandala as part of our MAGUS 2018 Ritual

Sacred Mandala as part of our MAGUS 2018 Ritual

A few weeks ago, I hosted a ritual creation workshop as part of AODA’s online workshop series as a lot of people want to start to create their own rituals.  In this post, I’m going to offer the framework I shared at the workshop to help you think through how to create rituals, the considerations for creating rituals, and so on.  In this post, I’m drawing upon the work of Catherine Bell and John Michael Greer as well as my own experiences in writing many, many rituals over the years: personal rituals, rituals for two different druid groves, and rituals for multiple large gatherings (here are a few examples: Hemlock Galdr, Ley Line Ritual, Water Healing Ritual, and a Grief Ritual.  I’m mostly sticking to personal and small group rituals in today’s discussion and assuming you want to plan in advance, for my take collaborative ritual creation without scripts, you can see this post.

Rituals can help us connect with ourselves, connect with the living earth, raise and direct energy, celebrate or mark an event, and much more. All human cultures have some forms of ritual, although what that looks like and how it manifests varies quite widely (for a fascinating look into ritual, I suggest Catherine Bell’s Ritual book, which offers an anthropological introduction to rituals in human cultures).  In the druid tradition, particularly revival Druidry, we often do rituals for a wide variety of purposes. These may include any of the following (and I’m sure there are some categories I am missing):

  • Celebrating and marking the seasonal holidays (solstices, equinoxes, cross-quarter days, new moons, full moons, etc)
  • Raising energy for land healing, blessing, and honoring the land
  • Raising energy for personal work
  • Opening up sacred space for meditation, bardic creation, or sacred communion with the land
  • Seeking assistance or guidance
  • Lowering energy for a variety of reasons (removal of sickness, shadow work, land healing/palliative care work)
  • Gratitude practices, which are so important I put them in their own category

A Ritual Creation Framework

In what follows, I’ll walk you through step by step how you can go about creating rituals for yourself or for others.

Step 1: Intention

What is it that you want to accomplish? What is your intention for the work? Start by answering these questions, as your goal or purpose for the ritual will determine to a large extent what you do and how you do it.  There are many goals when you seek to create a ritual and you may have more than one in mind for the ritual you will create.  For example, you might want to do a blessing for a local park or celebrate a seasonal holiday in a way that is local and resonant with you.

Step 2: Framework

All traditions have some framework or structure in which their tradition understands sources of power as well as helps categorize or interpret the world. Frameworks are often very closely aligned or the same as sources of energy (see step 4). Recognize that if you are using existing sacred space/grove/circle opening and closing rituals as part of the work you want to do, you already are given a framework from those opening and closing rituals, and you can skip this step.  For example, AODA’s opening and closing rituals, you will already have a source of energy and framework: AODA’s seven-element framework, which will manifest for you in a specific way that you choose to call each.   Not all rituals will need to use full opening and closing rituals but if you plan on using them, keep this in mind.  It’s important to know if you want to use an existing grove opening/closing (and considerations there are discussed in Step 3).

A ritual altar at the fall equinox

Broader Druid frameworks:

  • Four elements: earth, air, fire, water (or 5, if you also want to use spirit); these elements have been with Western traditions for at least 2500 years, but likely much much longer
  • Earth / Sea / Sky framework from the Celtic tradition
  • Gwyar / Calas / Nyfre framework from the Druid revival
  • Four druid animals tied to the directions: Great bear (north), Hawk (east), Stag (south), Salmon (west)

AODA-specific frameworks:

  • AODA’s primary framework is the seven-element framework which includes Air, Fire, Water, Earth (classic elements) and Spirit Above/Spirit within/Spirit Below (three aspects of spirit)
  • An alternative way we think about the three aspects of spirit are three currents: Solar, Telluric, and Lunar

Something tied to your tradition: Many people meld more than one tradition into their spiritual path.  If this applies to you, you can draw upon any of the frameworks of your other tradition(s) to work.  This might include a deity, etc.

Something local or unique to you: Over time, you might develop your own framework. frameworks you develop or those that resonate with you and your practice.  For example, you might use a framework of four sacred mountains, sacred trees, animals, etc.

Step 3: Consideration of Marking/Opening/Closing sacred space and Formal/Informal Ritual

One consideration you will need to make is whether or not you want to do a formal grove opening and closing as part of your ritual.  When would you use a formal sacred space opening vs. not?

The first thing to understand is why we might use grove openings or closings at all: and there are at least three reasons. The first is psychological: we need to have some way of helping us mark the difference between sacred time/spiritual time and everyday life.  For people in the more dominant world religions, they often accomplish this by going to a physically separate location, wearing special clothing, and in many Christian traditions, opening up with song or prayer for example.  For people in the druid and neopagan traditions, we have very few buildings or anything else, and so doing a grove opening or circle opening is a way of helping us designate sacred time and space from mundane time and space. The second reason has to do with your own relationship and connection to the world of spirit and the tradition you are working in.  As Catherine Bell’s definition of ritual above suggests, it is the repetition of certain traditions that turn them into rituals embedded with deep meaning.  After years of doing the same grove opening and closing, it takes on symbolic and emotional meaning.  The more that you engage with these same ritual forms, the more effective they will have on you over time.  You build meaning as you engage with them and the imagery and energy will become part of you.  The third reason ties to the occult roots of many of these traditions.  We create sacred space, particularly if doing energetic or magical work because we need to protect that work from outside influences.  The world of spirit is not all light and love; there are many things out there that would grow attracted to the raising and directing of energy and come to meddle.  By setting a boundary between you and the world, you are better able to protect yourself from any undue external influence.  This is particularly important when you are raising and directing energy.

So with these reasons aside, the question becomes: when do you actually use a formal grove opening and closing?  The first is your intention and the work you set out to do.  I think a lot of this can be summarized in the difference between doing a formal ritual (which would include a sacred grove opening/closing) vs. an informal ritual, which would be shorter and likely more simple.  Formal rituals are reserved for celebrating the major holidays and also other “major” work you want to do where you are going to raise and direct energy, work magic, do major blessings, or do deep work on the self.  By contracts, informal rituals are more like your everyday practices or small things you do if you feel the need, often spontaneously. Short, everyday rituals that serve to celebrate, mark, offer gratitude, or honor rarely need a formal ritual.  For example, if you want to create a small ritual to open up your meals, you do not need to do a full grove ritual for that (otherwise, meals would get quite long).  But if you wanted to do a blessing for the whole growing season for your garden, a formal ritual would make more sense.

Context is a major factor here.  If you want to do any ritual work where you are going to be out in public or with others who do not follow your path, the opening of a formal sacred space may not be feasible. For example, if I wanted to do a quiet tree blessing in a park where there are other people, I would certainly not go through opening up a sacred space. But if I was going to do that same blessing in my private backyard, I likely would use the full grove opening because it would offer a bit extra power and help me get into the right frame of mind. What I might do, in the case of the tree blessing in a park is to do a blessing ritual in advance, where I would open a sacred space, and then embed that blessing into a stone.  I can then go to the park, leave the stone with the blessing, and say a few words or play some music.  The point is depending on where you are, the formal ritual may not make sense.

A final consideration here on levels of formality has to do with tools and ritual clothing: when do you use them and when do you not?  For more formal rituals, it is likely that you will also want to dress the part in ritual gear, use a full altar setup, and really get into the part.  For informal rituals, it’s likely you’ll use fewer (or no) tools and certainly won’t be dressing the part.  If you are going somewhere where the ritual is likely, you can always create a crane bag to take with you.  I have a lot of information on crane bags here or here.  Another option for travel is to create some kind of Altoid tin mini set or even grove stones that you can take with you (grove stones are described in the Druidry Handbook by John Michael Greer).

Step 4: Sources of Energy, Assistance, or Guidance

What often makes a ritual effective is to have a source of energy, assistance, or guidance that is outside of you that you can call upon as part of that work. This can be directly tied to your framework (Step 2) or can be separate from your framework.

Sources of energy

Not all rituals require sources of energy, assistance, or guidance, but anywhere you are trying to have an effect upon the world (e.g. blessing, healing) would require it.  For example, a simple honoring of the sun ceremony where a druid would go out and greet the sun each morning would not require a source of energy–other than the sun itself!  But, if you wanted to offer a blessing upon a journey, you’d want to send some energy that was not yours as part of that ceremony.

Why does this matter? We all have energy within us that we can call upon.  But we have only so much, and the more we pull from ourselves, the more we can deplete ourselves over time. Rituals are more impactful and meaningful if you draw upon sources of energy from outside of yourself that can lend strength, power, and additional layers of energy to your working.

Here are some common sources of energy you might draw upon:

  • From within you or the movement/music/activity, you generate
  • From your framework (3 druid elements, 4 elements, 7 elements, ogham trees, etc)
  • From sacred timing (solstices, equinoxes, full moon, new moon, etc)
  • From the natural world: rivers, mountains, plants, herbs, stones, trees
  • From connection to spirits or deity
  • From existing sacred spaces that you build and cultivate that hold energy over time

Sources of assistance or guidance

Some rituals seek assistance or guidance from outside sources.  This might be because you want to ask for advice about a new direction to take or ask for guidance for a particular challenge in your life.  Or you’d just like to request that spirit or deity have your back for the work you are doing.  Sources of guidance or assistance can often come in a few forms:

  •         Divination systems (Tarot, Runes, Ogham, Pendulum)
  •         Deity, Spirits, Guides
  •         Nature (specific nature or nature broadly)
  •         Subconscious or higher self

Obviously, if you are going to use any of these in a ritual, you’d want to think about how you will call in and honor this source of guidance or assistance.  For nature/diety/guides, I would certainly do this in a respectful way with gratitude and offerings. Even for your divination system, I think it’s a good idea not to just use the tool, but to really honor it.

Step 5: Methods You Can Use

Now we get to the many possible methods you can use to achieve your goals or intentions.    I’m going to list a lot of them here (this list is not exhaustive, but it is a good place to start) so you can have a variety of methods to work with.

Goose ritual helpers!

Setting up the ritual space. The ritual space that you choose to create is an important part of helping you prepare for the ritual.  Here are some considerations:

  • Is your ritual going to be outdoors or indoors?
  • Is your ritual going to take place in an established sacred space (the one you use often for rituals) or in a new setting?
  • What might help you set the stage for your ritual? Consider how you will decorate, use materials from the season, light candles and incense, set up an altar, and more.
  • Are you going to dress for the part?
  • Are you going to have a feast and/or offerings as part of your ritual? If so, what might that include?  (See Gratitude practices, below).
  • If you are including others, make sure you design a way for everyone to share or add to the space.  For example, last year, our grove did a great Samhain weekend and one of the things we did was built an ancestor altar on Friday evening.  We each brought one or more ancestral objects or photos and took time sharing.  That altar stayed with us all weekend.

I always take the time to set up the space for any formal rituals that I do.  To me, space is a very important part of the overall equation in developing a ritual that is impactful or meaningful.  It’s kind of like hosting a dinner party–you want the space to be just right, flowers on the table, and the house clean.  Hosting the same party with a dirty and messy house just doesn’t cut it.

Raising Energy Methods: Energy raising methods are used for healing, blessing, empowering, bardic arts creation, new journeys, and so much more.  Here are some methods to raise energy:

  •  Chanting (changing ogham words or Awen is a good choice).  Chanting magic is powerful and can be an excellent way to accomplish a number of goals and rituals.  I use ogham chanting regularly for a variety of purposes in my own practice.
  •  Dance and body movement.  Often, you see this method employed with more ecstatic rituals where people are encouraged to dance, drum, and move to raise energy for a specific purpose.  But there’s no reason you can’t do this on your own as well.
  •  Drumming / clapping / Noise.  Nothing like raising energy through some good noise making.  Drumming, clapping, hooting, and hollering all fall into this category.
  •  Visualization.  Visualization is a technique we use often in AODA, where you use your inner eyes to envision something–light radiating out into the world, rains falling, land healed and clean, etc.  Visualization is a very powerful way to employ the imagination for the work you are to do.
  •  Auditory/calling forth/Inviting in.  Words have power.  Stating your intentions and speaking of the work you are to do can certainly be effective.
  •  Use of herbs, plants, oils.  Drawing upon the inherent power and relationship you have with herbs, oils, or plants can be a very useful energy raising method.  I have found that the deeper your own relationship or connection is with the plant or herb, the more effective this practice is.

Lowering Energy / Removal Methods: Just as there is specific work to raise energy, there may also be times where you want to lower the energy or remove energy.  I use this technique fairly often in my land healing work dealing with palliative care, where very damaged lands that are suffering need rest and quietude.  Removal work is also common when you are doing self-development work and trying to let go of bad habits or things that harm you.

  •  Drumming down (starting fast and slowing the beat till it stops)
  •  Ritual burning (words, papers, herbs)
  •  Taking an object that is imbued with power and casting it off (such as into a body of water) or burying it
  •  Use of clearing or cleansing herbs, salts, or vinegar.  You can use fumitory herbs (e.g. smoke cleansing) or water cleansing with salt/vinegar to assist with this.

Gratitude Practices:  Another big part of the work of rituals is honoring and showing gratitude.  Traditionally, an offering was something that actually cost the person something: the fruits of your labor, the fruits of the first harvest, a portion of the food for the winter, etc.  I like to think about offerings in that way–they aren’t just symbolic but should somehow be meaningful and useful.  Here are a few methods you can consider for this work.

  •  Physical offerings (cakes, wine, herbal blend, incense).  While these might be considered an easy “go-to”, I really push back against offerings that are part of the capitalist system that is destroying the planet.  If you are going to offer physical offerings, they should be md
  •  Service offerings (cleaning up trash, planting trees, lifestyle changes).  In the 21st century given all of our challenges, I actually think these offerings are some of the best we can do.  If you are doing this in a ritual setting, what you might do is state the offering you have recently made or plan on making (e.g. I will be attending a tree planting in the park next week as part of my offering to the land for assistance in this ritual).
  • Bardic offerings (music, dance, chanting).  Bardic offerings are always welcome, particularly because they do not consume physical resources and can be made with sacred intent.
  • Bodily offerings (hair, liquid gold).  Sometimes you are out and doing spontaneous ritual and you don’t have anything to offer but what you have with you.  Hair is a traditional offering (particularly if you are ritually harvesting plants and wanting to give back).  I’ll also put in a plug for liquid gold (urine) which can be given at the base of trees (not directly on the plants) or roots.  That’s pure nitrogen.  Even your own carbon-rich breath can be offered.

Step 6: Solitary or Group

Before we get into putting the ritual together, you will obviously want to account for the participants in your ritual.  If it’s just you, move onto step 7.  If you will include others, I’ll briefly share some thoughts (writing good group ritual is an art in and of itself, and this post will be way too long if I included all the info on that, so I’ll cover it in the future at some point).  In the meantime, here are a few considerations for you:

Ritual smoke through the trees

  • If you are working with known others (say, part of a small grove), work with others to design the ritual so that they are invested if at all possible (even if it’s just to bring something to the ritual, like water from a local source).
  • Make everyone comfortable- some people like to participate and some people prefer to have an observer role; work to make sure everyone can fill a role they’d like to fill.  Even if people don’t have a formal part, invite them to engage in parts of the ritual like visualizing, interacting, etc.
  • Make it interactive – have everyone in the group doing something as part of the ritual.  It can be small, but meaningful.  The boring rituals are ones where you have to stand in a circle and listen to people talk and watch people move around for 30 min–create something that engages people in some way.
  • Give a memento – group rituals are more powerful when people have something to take away that is tied to the ritual in some way: a bit of sacred water, seeds, ribbons, you get the idea.  Takeaways build connections.
  • Make it meaningful – good ritual work should be meaningful and impactful, not empty.  Think about how you can make the moment meaningful for people who are participating.
  • Make sure people know what is going on.  If it makes sense, talk through the ritual in advance so everyone has a good idea of what will be happening during the ritual, the goals for the ritual, and not be lost.  When running Crescent Birch Grove in Michigan, we always made sure to have at least 30 min set aside before we started a grove ritual to talk through what we were doing and the work at hand, let people read over parts, and so forth

Step 7: Structure

Alright! It is now time to put your ritual together.  I’m going to share a few different possible structures that can help you.

Formal structures. Most formal rituals have a variation on a similar structure, which is as follows:

  • Opening the space:  After you set up your space prepare yourself, you can open up your sacred space/sacred grove.
  • Declaring intentions for the ceremony: Language that expresses what the ceremony is about and what you hope to do; this sets your intentions not only for you and any other participants but also for spirit/deity/powers of nature.
  • Engaging in the core ritual work: This varies widely and I’ll offer some options below
  • Closing the space in some way. Close out your sacred space/grove. Closing a grove helps you to transition back to everyday life (ritual can be unbalancing if you do not transition carefully).  Closings often return unused energy to the land and offer thanks.

The core ritual work obviously depends on your intention, but much of it follows a formula something like this:

  • Prayers, gratitude, or words about the intention of the ceremony
  • Raising energy
  • Directing energy
  • Giving thanks

There are a lot of variations on that theme, but a good 80% of the rituals that I’ve attended or written have some structure similar to the above.

Informal structures. Informal ritual structures dispense with anything on the formal opening and closing elements and just focus on the core work at hand.  They may include a simple prayer, meditation, breathwork, offering, and more.  They may still have small pieces to give you a moment to transition (such as the three deep breaths offered in the ogham wisdom chant).

Ogham Wisdom Chant.  This is a simple ritual that you can use immediately when you need it, even in the middle of your workday or daily life.

Intention: To offer wisdom, strength, and discernment in everyday life, available at a moment’s notice. Framework and Source of Energy: Ogham (Oak few, Duir, pronounced “Doo-er”)  Work: Raising energy for wisdom, strength, and discernment through chanting

The ritual:

Take three deep breaths.
Place hands across chest
Chant Oak Ogham Three Times: Duir, Duir, Duir
Take three deep breaths

Closing

While what I’ve offered above looks like a lot, after you have some practice writing rituals, it’s

likely you can dispense with the formal steps entirely and just do things intuitively.  But having steps like these can really help people as they are learning to write rituals know what to think about and how to think about it.  I’d love feedback on this framework: for those of you who are new, does this help you?  Please share what you end up creating!   For those of you who are experienced ritual writers, am I missing anything or is there anything you’d suggest differently?

Daily Rituals and Daily Spiritual Practices

In my time as an Archdruid and now Grand Archdruid in the Ancient Order of Druids in America (AODA), a set of questions I see often are questions surrounding the establishment of daily ritual or daily practice question. These are questions like: how do I figure out how to do something every day and actually stick to doing it?  How do I build daily rituals into my life? What are some daily rituals people do?  Why would I want to do daily practices?  Since these questions are so common, today’s post explores the idea of daily rituals and practices for druids:  I’ll share how to begin and some considerations and also share a number of examples of daily or regular practices that you can do to deepen our druid path.

Daily practice

Daily practice

The idea of a daily ritual is, of course, that you do something at the relatively same time every day and it becomes part of your daily routine.  We have tons of daily rituals that aren’t necessarily sacred, from feeding pets to sitting down for a meal to brushing teeth.  We may also have unconscious rituals, like laying in bed in the morning and reading a book or mindlessly looking at social media every time we pick up our phone.  Some of these rituals (brushing teeth) are obviously good for us while some (social media at the beginning and end of the day) may actually harm our mental health.

Daily rituals and practices within the context of spirituality can help us achieve some of our spiritual goals: attune with nature, offer us healing, improve our mental health, offer us grounding, and help us deepen our practice and our connection to core work.  Daily rituals that are established may help us when we have times of challenge or instability (hello, pandemic!) and offer support.  Daily rituals can also help us deepen our spiritual practices–you might think of daily rituals similar to how a musician practices scales.  The more we do our practices, the deeper we connect with them and the more they build both meaning and power over time.  One of the best things you can do is to find a way to engage in regular practices and ritual work, to provide some consistency and forward momentum to what you are doing.

Setting Ritual Goals and Examining Life Circumstances

What really helped me in establishing a daily ritual was to give the practice some serious thought and consideration before I began. I didn’t want to do daily rituals because someone else told me to do so.  I wanted to do daily rituals because I wanted them to enrich my life and offer grounding and connection.  Even if the daily rituals were recommended by a druid order or study program, I wanted to find the motivation intrinsically and be motivated not because I should do them but because I wanted to do them and saw a benefit.  These are the kinds of questions that you might find helpful in finding your own intrinsic motivation and discovering what you hope to gain from such a practice:

1. What do you want to accomplish with a daily ritual?  Articulating your goals will likely help you decide what practices might be appropriate.  Here are a few ideas for you:

  • Prayer or devotion
  • Connecting with nature
  • Improving mental health or clarity
  • Deepening spiritual practice
  • Staring the day in a positive / sacred way
  • Ending he day in a positive / sacred way
  • Preparing for sacred living
  • Preparing for sacred dreaming
  • Offering a daily commitment to your practice
  • Taking a quiet moment in an otherwise busy day
  • Simply feeling good

Come up with your own list of things you’d like to accomplish and go from there!

2. Does your tradition or order already offer a daily ritual or practice?  If so, this is a great place to start. Most traditions offer some kind of daily practice–a mediation, prayer, or energy working.  This connects you both to the tradition you are practicing and allows you to focus your practice in ways that are useful to continue to learn that tradition.

For example, in AODA we offer two daily practices and a weekly practice:  we encourage regular time in nature (at least 15 minutes each week) and we ask that all members perform a daily Sphere of Protection and also engage in meditation.  These three practices are at the heart of what we do and help strengthen one’s spiritual journey in AODA druidry, give connection to the order, and offer considerable spiritual benefit.  I always do these practices and have a few others I’ve added in over the years :).

3. How much time do you want to spend?  Do you have 5 minutes, 15 minutes or 30 minutes a day to spend?  My suggestion here is to have a basic practice that you can do regardless of whether you are in your normal routine, are traveling, have house guests, or whatever else it may be.  You can also have an extended practice one or two days a week.

Remember that you are in this for the long haul.  It is better to start small with something you can sustain rather than something that you will never be able to sustain long-term.  If you start small and have good results, you can always add more over time and feel good about your practice.  If you start big and can’t maintain what you are doing daily, it might make you feel bad and be a detriment to your spiritual growth.  Thus, small, slow steps are best.

For example, when I was doing a lot of work travel and often staying with others in various hotels, I tried a longer daily practice and found it difficult to maintain with the travel–and then it was harder to pick back up when I came home and my practices would fall off before I had to jump-start them again.  Since this happened with unerring frequency, I decided that I wanted a small daily practice that could be done in the bathroom at a hotel or while taking a walk in a city.  Thus, I kept it pretty basic (SOP, walking meditation, and some observation of nature), knowing that I could always do that practice regardless of what was happening in my day.  And I built in regular once-a-week larger practices that I could do when I had more time or was home.

4. What time of day is best for you?  Another factor here is to find a way to build your daily ritual into your routine at a time of day that works best.  For example, if you are exhausted at the end of the day and are non-functional for the last hour or so before bed, it’s probably not a good idea to try to meditate for 15 min because you’ll fall asleep (not that I have ANY experience with that, haha!).  A better option would be to build a daily meditation practice into your lunch break and/or morning routine.  If you are a busy mom and the only time you have is early mornings or when you take a bath, consider how you can build that in. You might have to test out a few things to see what works for you.

I will also note that some people are working in different traditions at the same time, and those traditions are not always energetically compatible (or it is too much to do it all together at once), so it may be necessary to split the practices.  If this is the case for you, you can do one set of practices in the morning and another in the evening.  For example, I also practice the Celtic Golden Dawn tradition, and I prefer to do those practices in the evening to compliment my AODA and druid practices in the morning.

5. Do you have existing routines that you could extend or daily practices that could be altered? Another way to think about building in daily spiritual practice is considering what you already do that is required and/or habituated and that you could extend into a daily spiritual practice.

For example, I am responsible for our morning animal/homesteading chores, which usually take about 30 minutes each day.  I have to do these chores rain or shine, snow or sun, because our animals need let out of their coops, fed, watered and tended.  This gives me a great opportunity to be outside and to take an additional 15 minutes a day to do my Sphere of Protection, drink a cup of tea, and do some light nature observation or meditation or a short walk on the land (pending weather).  This is what works for me now–what worked for me before I had such responsibilities was different, and thus, you should always recognize that if your routine changes, you may have to adapt to a new routine.

Testing and Habituation

So you’ve done the above and have developed a good plan for your daily ritual or practice–great!  The next thing you want to do is test it out.  Why?  Because what you have may not actually be workable, or only partially workable.  One of the things I see new druids do is use their enthusiasm and excitement to build in a ton of practices that they can’t necessarily sustain once that initial enthusiasm is over.  It is better to have a simple practice, 5 or 10 minutes a day, that you can commit to rather than an elaborate practice you can only manage to do once in a while. Thus, spending some time testing the practices to get the right timing, the right time, and the set of practices that work for your best is important.

I suggest trying out the practices for a few weeks or one lunar cycle.  Give yourself time to really dig into them and if they haven’t worked for you, try another set of practices until you find what does.  Developing daily work takes time and its important to give yourself time and be patient.

Daily walks in nature provide room for discovery

Daily walks in nature provide room for discovery

Once you are happy with the practice, then you want to work to habituate that practice. Habits are things we form that become something we simply do (often without thinking) and we almost never miss.  For most of us, brushing our teeth before bed is a good example of this kind of habit.  You don’t really think about it most times, you just go into the bathroom and do it.  Ideally, you can get to that level of habituation with your own daily practices–they are just something you always do and benefit you.  But that’s not where many of us start, and it takes a while to get into that rhythm for two reasons: first, habits take time to form (the 21 days is actually a myth, research shows that it can take anywhere from 15 – 200+ days to form a lasting habit depending on what it is and your own circumstances).

Another thing to realize here is that a major change in life circumstances may lead to a necessary change in your daily practices–and that’s totally ok.  A new home, new job, move somewhere new, new baby or family member, or any number of other things may require you to re-evaluate what you do, when you do it, and how long you do it for.  And that’s totally ok.  Always remember that these spiritual practices are for you.

Finally, be prepared to be flexible.  I like to take a morning walk on our land, but I might shift to a cup of tea on the porch if we are having a downpour.  Recognize that small variations in your daily ritual (depending on weather, if you are sick, etc) are also ok.  This practice is for you and only you.

Examples of Daily Rituals and Practices

There are so many good rituals that you can do.  I’m going to offer a few options for you to spark your own ideas.  Remember that daily rituals don’t have to be formal–they can be simply time spent in nature, a quiet cup of tea with the moon, anything that helps you with your own spiritual practice.

Daily Prayers and Altar Work.  Daily prayers and altar work are probably what most people think of when they think of daily ritual work. Your altar can be a center of your spiritual practice and tending it each day and spending time there can provide you a focus for everything else you do.  Consider any of the following:

  • Leaving a daily offering for spirit/deity/guides/etc.  I like to offer spring water as I can then offer it to a plant the next day (double offering for the win!)
  • Burning incense or lighting candles for a period of time
  • Doing daily divination or tarot card draw
  • Offering prayers or speaking affirmations (e.g. I always say the Druid’s Prayer and the Druid’s Prayer for peace in addition to a prayer that I wrote that reminds me and affirms my path as a land healer and being in service to the living earth)
  • Doing short meditations
  • Daily ritual work, like the Sphere of Protection, mentioned above.

Altar work will often evolve as you do in your spiritual journey or may change as circumstances require.

Greeting the Sun.  Whether you wake up at dawn or later in the day, it is a useful practice to greet and honor the sun (similar to the idea in Yoga of the Sun Salutation, many cultures have done this work in honor of the sun, the giver of light and warmth).  This greeting takes no more than a minute but is a powerful way of connecting you with the giver of life for our beautiful planet.  I like to do a simple greeting.  I face the east and put my arms in the air and simply feel the sun’s rays on me.  I observe the sun’s rays hitting the leaves and landscape. If its an overcast day, I still honor the sun and clouds/rains.  I raise my hands to the clouds facing east and thank the spirits for the rains.  After raising my hands, I bow my head and cross my arms in honor, and chant an “Awen” (Ah-oh-en) for inspiration for the day.

Greeting the sun!

Greeting the sun!

Communing with the Moon. The phases of the moon present another opportunity for daily ritual.  You can get or make a moon calendar (my moon calendar is wood burned and in the PA Dutch tradition).  While you can’t always see moonrise depending on the weather and time the moon rises, you can take an opportunity to acknowledge the moon.

For this, what I do is brew a cup of lunar tea (using lunar herbs like violet, mugwort, ginger, passionflower, clary sage, or hibiscus) and take my steaming cup of tea outside (unless it is really frigid, and then I’ll sit in a window instead).  I hold my cup of tea so that I can see the reflection of the moon in the tea, and wait a few minutes, feeling the connection between me, the moon.  Then I drink the tea, saving a bit in the bottom to pour on the earth as an offering.

Tree energy exchange. Go to an accessible larger tree (accessible as in you can easily get there). Place your back to the tree and allow the energy of the tree to flow through you (particularly if you are feeling tired or depleted). If you have an excess of nervous energy, place your front to the tree and allow it to subside.  (You can tie this to my “tree for a year” challenge from earlier this year!)

Mindful Eating and Honoring the Harvest. I like to build this daily ritual in for at least one meal to help connect me to the living earth and have gratitude for what the land provides.  Choose a meal where you can be alone or eat in silence (which may not be possible every day!)  Ideally, take this to a nice place where you can look out upon the land or be in the sun.  Place your hands over the meal and express your gratitude in your own words (I like to express gratitude to the land, to the farmers who grew it, and to anyone who prepared, packaged, or shipped it. If you grew it, even better!)  Now, really be present with this meal and dedicate yourself to simply being present and enjoying it.  Chew each bite and savor the taste.  Engage with your senses.  When you are finished, offer gratitude.

A winter view from my own druid's anchor spot

A winter view from my own druid’s anchor spot

Observation and a Druid’s Anchor Spot.  Another really great way to honor the changing of the seasons and to connect with nature is the practice of the Druid’s Anchor spot. I think this is one of the most powerful ways of attuning deeply with a local place.   More on the Druid’s Anchor Spot can be found in this post.

Daily Divination. Using an oracle, ogham, or tarot deck can offer you insight into your day, offer themes for meditation, and be an excellent way to really learn a divination system.  Doing a simple one-card or one stave daily draw is a nice way to start or end a day and can be combined with many other practices.

Candle Meditation. One of my favorite daily meditations is a simple candle meditation.  This meditation not only encourages calm and rest, but it also strengthens focus and cultivates inner vision (which is necessary for most advanced journey or shamanic work).  I like to do a candle meditation before I go to bed, sometimes burning some mugwort to encourage vivid dreaming.   A dark room is best for this practice.  Light a candle and place it before you.  Spent time staring at the candle, affixing how it looks firmly in your mind.  As you do this, quiet your breath and settle into a comfortable position.  After you are calm, close your eyes and keep the flame burning in your inner eye.  Breathe and focus on the flame.  If you lose your focus, simply open your eyes, affix the candle flame in your inner eye, and close them again.  Even five minutes of this practice a day will yield results.

 

In conclusion, I also want to remind you that in addition to daily work, you might have seasonal work that varies by the season–you can read all about that here.

Also, dear readers, I hope that you will share additional ideas for how to build daily rituals into your spiritual practice!

Rest, Retreat, and Balance at the Fall Equinox

I don’t know about you, but 2020 has been a hell of a year.  Usually, the Fall Equinox and the coming of the dark half of the year is a time for celebration, as Fall is my favorite season. But this year, the idea of moving into the dark half of the year when so much has already been dark is hard.  We have so much loss, death, employment insecurity, health insecurity, food insecurity, sickness, political unrest….the list goes on and on. Here in the US in particular, things are really difficult and many are dealing with basic issues to security, including financial security, food security, health security, and obviously, a lot of isolation. So, given these challenges, I think its important to fall back on our spiritual practices for nurturing, support, and grounding and embrace what the season offers. The Fall Equinox, as a time of balance, can help us bring those energies into our lives. The light and dark are balanced, reminding us to work to balance those energies in our own lives. So in the rest of this post, I offer some ideas for those who are solitary this season for potential practices, particularly surrounding rest and balance.

Contemplating Darkness and Embracing Rest

The fall equinox is a time when, for the briefest moment, we have balance. The balance between the light in the world and the darkness, when we stand equally within the dark and the light. I love the Fall Equinox because, like the Spring Equinox, it is a gateway.  In this case, in the Northern Hemisphere, we are walking through the gateway from the light half of the year, from the time of planting into growth, into a time of harvest and then, of rest.  Darkness isn’t a bad thing, its just different than the high light of summer (I wrote about some of these differences a few years ago and how to embrace the darkness as it comes).  I also think its important to realize that nature’s darkness is a different kind of darkness than we might be facing culturally.  Nature’s darkness is a time of rest, of rejuvenation, and of completeness.

At the same time, it’s also important to note that the darkness is hard for many: the energizing quality of the sun as it wanes can be difficult.  Many people suffer from seasonal affective disorder, and the thought of going into the winter months with the cold and dark can be difficult.

Given all of this, I think that’s one of the things to focus on during this season in particular: rest and slowing down. If we consider traditional agricultural calendars and holidays (which much of the druid’s wheel of the year is based on), the Fall Equinox helps us continue the harvest season (which begins at Lughnasadh and ends at Samhain) and moves us into the season of quietude. As a homesteader and sacred gardener living in Western PA, we have four seasons, and the late fall and winter really do provide a time of rest.  It is dark early, the animals hunker down, the perennial plants go into their hibernation, the woodland creatures hibernate, and the annuals drop their seeds.  Our garden is tended and put to bed.  Our garden, which is always a source of labor and joy, goes into slumber. And then, we can all rest for a bit before the season picks back up in the spring.

An Outdoor Rest Ritual

A place of rest

A place of rest

On the theme of rest, you can do a simple rest ritual for your fall equinox celebration. The first is a rest ritual.  Its pretty simple: take a blanket and go into the woods or a wild place of your choice.  I like to be near running water for this.  Open up a sacred grove or circle in your tradition and then place your blanket in the middle of the space.  Lay down on the blanket.  First focus on physical relaxation and deep breathing: starting at your feet, work to tense, and then relax each part of your body, working your way up to your head.  As you do this, attend to your breath, coming into a quiet breath meditation.  After this, just rest.  Work on the absence of activity, of thought, and simply be at peace.  Doing this, even for 10 or 15 minutes, can really help you slow down and relax.  If being absolutely still doesn’t work, try just observing the natural world around you and give your conscious mind something to focus on.  When you are done, thank the spirits of place, and close out the space.

I do want to stress that you can do this ritual indoors (and I’ve done so with good effect) but I’ve also found that it is much more effective if you do it outside somewhere if at all possible. Laying on the ground allows you to really soak in the telluric energy from nature and that has a nurturing quality to the body, mind, and soul.

Druid Retreat

Playing on the theme of rest, I have long advocated for druid retreats (of any duration–from a few hours to a few days) as a spiritual practice, and these are something that I really think can benefit us in these challenging times, particularly in the spiritual preparation of heading into the dark half of the year among so much cultural darkness. This is an excellent time for one–the Fall Equinox is still usually pretty warm out and you can go camping, rent a cabin, or even just retreat into nature for a few hours.  I have written extensively on how to take a longer druid retreat (Part I and Part II) for more details on a longer retreat.

Even if you can’t do a longer retreat, consider a shorter retreat of a few hours.  The most important thing here is that you set your intentions and just go and be.  Spend time with yourself, looking inward, and working on the things you can control (we can always do self-work, even when the world is spiraling out of control around us!)

One of the things I did recently in this theme was doing an overnight kayak trip, a retreat from the difficulty of everyday life.  My sister and I went overnight on the Allegheny river, taking our trip the weekend before the fall equinox.  Packing minimal gear, we camped on one of the public wilderness islands in the Allegheny that are open for primitive camping.  My favorite part of this trip was sitting in the brisk morning watching the sunrise over the water.  It was really nice just to disconnect for two days and spend time with water, wildlife, sun, and good company.

Retreat on the Allegheny River

Resiliency was a key theme for me as we were on our retreat–it was helpful to meditate on the theme of resiliency, what it means to me, what qualities that I have that can make me more resilient, and how I can move forward despite some extremely challenging circumstances at present.

Gratitude Practice and Ritual

I think because of these challenging times, we are all tending to focus on what we are missing or how things are hard or scary, not what we still have or are grateful for. One of the things I’ve been doing throughout this challenging time is to ramp up my gratitude practices.  I want everyone and everything in my life to understand how much I value them. Gratitude practices can be as simple as taking the time to thank those in your life (human and non-human alike).  Offering practices, shrines, and other nature-honoring practices (see link above) can also be a fantastic way to offer thanks.

One of the things you might try is committing at the Fall Equinox to a daily gratitude practice and bringing gratitude more into your central awareness.  Here’s what I suggest:  in a ritual space, begin by focusing your meditations on the idea of gratitude.  What is it to you? How does it manifest? How does it make you feel when someone is grateful for you? What does it make you feel when you express gratitude to others?  Once you’ve done this, write down everything you are grateful for in a list.  Now take that list and divide it into days between the Fall Equinox and Samhain (about 6 weeks) and divide up your list across those six weeks.  Each day or every few days, you will have something or someone on your list to express gratitude for.  Make this a part of your life for the next six weeks and see what happens.

Spiritual Tools and Healing Herbs

Some of the nicest hawthorn I have ever harvested — found on the recent retreat!

A final tool I want to mention the theme of rest and rejuvenation is to seek out herbal healing allies during this time.  Here in our ecosystem, we have a number of plants that are ready to harvest at the fall equinox: Goldenrod (anti-histamine and anti-inflammatory), New England Aster (lung support), Hawthorn (for the heart and emotional heart), joe pye weed (for supporting the kidneys and gallbladder), and so much more.  Learning about one or more plants in your ecosystem, how to make sacred medicine from them, and harvesting them is a wonderful practice.  I’ve written extensively about this, so check out any of these posts:  Sacred medicine making at Lughnasa, A druid’s guide to herbalism part I &  part II, preparing flower essences, how to learn more about herbalism.  One of the things that I especially like to do this time of year is to create smoke cleansing sticks for spiritual purposes–smoke cleansing traditions appear in many traditional cultures and certainly have a role in many modern druid practices.  I have offered instructions on my blog for the basics as well as extensive lists of plants you can use if you live in an ecosystem similar to what I have here in Western PA!

One practice I can suggest is thinking about one thing that plants could help you with in the coming dark half of the year (if you need suggestions about plants or ideas, post in the comments and I’m happy to help!) Create yourself some sacred plant medicines and spiritual tools with the intent of using them to assist you with these challenging times and the coming dark half of the year.   Here are a few ideas:

  • Working on emotional healing and resiliency – Hawthorn tincture or glycerate
  • Focusing on grounding – acorn infused oil
  • Working on clarity of thought – ginko leaf and/or lavender tincture
  • Clearing away dark energy or thoughts – cedar and sage smoke stick

You get the idea!  The list I offered above are spiritual tools you can craft and use for these challenging times.

Conclusion

I hope this post has found its way to you in a time when you needed it and that you have a blessed Fall Equinox. I’d love to hear other ideas for what you are doing this particular fall equinox to strengthen and prepare for the dark half of the year.

 

 

Herbal Grief Ritual for Healing of the Soul

2020 has been challenging for nearly everyone in a multitude of ways.  One of the things that we are faced with right now is grief: grief over lost friends and family who have passed, grief over a previous way of life that seems to be gone for good, grief over lost careers and uncertain futures, grief over continued suffering and uncertainty with regards to our climate and life on this planet.  I have certainly been experiencing many of these things.  Perhaps the two most central things that happened to me this summer was the loss of a good friend after a long and difficult battle with cancer and the destruction of a large part of our family’s property to put in a septic line.  The loss of many trees that I had grown up with and a beautiful ecosystem that we had cultivated into a botanical sanctuary.  These losses happened within a few weeks of each other, and they both weighed heavily on me, prompting me to work with the plants for healing and strength.

Grief is part of the letting go process.  I think it’s important that, when faced with any kind of serious loss, we take the time to honor that loss, acknowledge our feelings, and work to heal.  If we bury the loss within us and don’t take the necessary time to heal, it becomes like a weight holding us down and back, surfacing again and again until we are ready to deal with our feelings.  Engaging in rituals to help with grief and healing is a powerful tool. This ritual, working with rosemary, sage, and thyme, is meant to help ease the spirit and begin or continue the grieving process.  Perhaps you are grieving a specific person or thing, or perhaps it is simply time to let go of your grief surrounding the broader challenges we face or some spiritual work you are called to do (such as psychopomp work or palliative care for the land).

Rosemary from the Plant Spirit Oracle

Rosemary from the Plant Spirit Oracle (www.plantspiritoracle.com)

For this ritual, I’ve drawn upon three longstanding plant allies, plants that nearly everyone has had direct interaction with (even just in the food that they eat); gentle and powerful plants that can provide us healing.   Rosemary is a plant tied to remembrance, a plant tied to memory and things of the past.  Rosemary is also a potent plant spirit ally reminding us to hold in our hearts those things that are no longer with us but to live in the present and look towards the future. Sage is a plant with enormous spiritual power, for this ritual we are drawing upon sage’s ability to help us with grounding, clearing, and cleansing.  You can use any kind of sage you want for this (garden sage, cleary sage, white sage) as all will work equally well. Thyme is another powerful plant ally that helps us hold space for our grief, remind us to make time (thyme!) for our grief, work through our feelings, and come to a place of acceptance.

Preliminaries

Materials:  For this ritual, you will need a sachet of herbs:  sage, rosemary and thyme.  If you have fresh or dried herbs from a garden or farmer’s market, just tie them together with a string before the ritual begins.  If you have crushed culinary herbs from the supermarket instead of a sachet, you should also prepare three strips of paper.  On each sheet write the name of one of the three plants.

You will also need a pair of scissors and a large bowl.

Setting: Ideally, this ritual takes place in a large bathtub. If you don’t have access to a bathtub, you can use a basin, place the herbs in the basin, and use a sponge to sponge yourself off while sitting in the shower or sitting in a natural setting.  Regardless of what setting you use, make sure you will be undisturbed for the duration of the ritual.

You can also set the stage for this ritual any way you like.  Candles and incense will help set the mood for a nice bath.  You might choose to have objects or photos of those that you are grieving setup somewhere nearby.

 

The Grief Ritual

Draw your bath or fill your basin, light your candles, and set the stage for your ritual.  Add your herbal sachet to the hot tub.  As you add it, step into the bath and begin chanting, “sage, rosemary, and thyme, aid me in my grief.”  As you chant, just be with your grief.  Acknowledge and honor the feelings you are having, and let yourself experience them fully without hesitation or reservation.

When you feel ready, call to each of the three healing herbs.  You can use your own words for them, themed after the bullet points above, or you can use the words that follow. For each of these, as you speak, feel the words coming from your mind, body, and spirit.

  • Rosemary. “Rosemary, aid me in holding my loved one(s) in my memory.  What is remembered, lives.”  Speak of your loved one or that which you grieve about, and feel rosemary listening to what you share. After speaking aloud, feel the energy of the rosemary offering you gentle and kind memory of that which has been lost.
  • Sage: “Sage, aid me with cleansing and grounding. With your healing energy, let my heart be brightened and made less heavy.” After speaking it aloud, feel the energy of the sage offering you grounding and peace.
  • Thyme.  “Thyme heals all wounds.  Sacred thyme, lend me the strength to accept my grief process, to feel my way through the grief, and know that time will heal.”  After speaking aloud, feel the energy of the thyme offering you a passage forward, where time heals all wounds.

After calling to the three herbs, simply be in a place of quietude for a while, letting the herbs work their magic of heart, mind, body, and spirit.  Soak in your tub, feel that healing is happening both within and without.

When you feel like the work is complete (or your bath is getting cold), fill the bowl with some of your bathwater.  Take the sachet and cut the sachet open, placing all of the herbs in the bowl.  Close your eyes and swirl the herbs around the bowl.  When you feel ready, draw one of the sprigs from the bowl.  (If you are using small dried, crushed herbs, instead here, place your three pieces of paper before you in the bowl, close your eyes, and draw one).

The herb that you draw is a message for you to help you move through your grief.

Sage: Focus on your spiritual self-care, engaging in regular practices such as meditation, grounding, spending time in nature, and daily spiritual practices.  Use a sage smoke cleansing stick or a sage incense regularly as part of your spiritual practices. This will be the best path through your grief.

Rosemary: Do work that honors the memory of those that are lost in any way you feel led.  This might be creating a small memorial altar, planting trees in your lost one’s honor, engaging in creative work, or any other way you feel led to honor those that have passed. This will assist you through your grief.  Bring rosemary into your life often through cooking, a potted plant, and more.

Smoke clearing sticks to assist in your grief

Smoke clearing sticks to assist in your grief

Thyme: Embracing the process of grief, being kind to yourself as you work through your feelings.  Create space just to feel and to be as time passes. Allowing yourself time to heal and come to a place of acceptance.  This message is that there is no rushing the process, and giving yourself time to work through it is best.  This herb may also signal the need to reach out to others to talk through how you feel.

When you are finished, thank the spirits of the sacred plants for their assistance.  Close your space by exiting the bath and blowing out the candles.

Drought workings: A Druid’s Perspective on Drought and Dry Weather

2020 is certainly a year to remember for many of us in the human realm.  Here in Western Pennsylvania and up along many parts of New England, we’ve had an additional serious problem affecting the natural world—an extreme drought. This summer, the jet stream is way off of its normal course and so most of the major storms that would typically hit us have been forced south of us, creating the  “moderate” drought that we are now in and causing uncharacteristically dry conditions.  know there are other serious droughts around the world, such as the three-year drought currently happening in Germany.  Climate change is making these kinds of weather events all the more common and teaching us powerful lessons along the way.  In today’s post, I’ll share some drought lessons, drought land healing, and ways of working and honoring water.

Honoring Water and the Scarcity of Water

Altar for water healing

Altar for water healing

I think for people who live in areas that are usually abundant in water, it’s not something that is often at the forefront of your mind.  For example,  here we get about 40″ of rain a year and another 30″ of snow, and have precipitation an average of 140 days a year–so precipitation is a regular event that happens at least once a week, if not more.  I must say, before this year, I was guilty of this–water was just always present.  We had almost no need to water the garden, we would just wait for the inevitable rains to come.  I realize that this perspective must be hard to imagine for people who live in desert climates or other low-rain areas, but for people who live in areas like I do, I think it is quite common.

But a drought lets you reframe your relationship to water because it becomes scarce.  In modern cultures where we can literally buy our way into anything, we have been socialized to see scarcity as a bad thing.  Yet, time and time again, I have found that the lesson of scarcity is important to both cultivating both more connected and sacred relationships and in gratitude practices. Scarcity is a lesson that nature provides through each yearly cycle. Scarce things are sacred things; something that is scarce becomes more valuable and meaningful.  Any mushroom hunter knows this–if you hunt all season for the elusive hen of the woods (maitake) mushroom, and you find only one, it is truly sacred.  You may harvest it or not, but certainly, you would be thankful for the experience.  Perhaps you’d craft a sacred meal and enjoy it with friends. But if you find them all over, they become more common.  For us in a water-rich climate, water and precipitation was so common that you really didn’t think about it.  And then, the drought came. Scarcity came.  And you realized how sacred water really was.

The drought has been a really good opportunity to reframe my relationship with water and honor all water as sacred, both in mundane ways and in ritual ways. Here’s an example.  Our geese have a big plastic swimming pool (our pond is away from the house and is home to snapping turtles and other wildlife, so we opted for this closer pool).  We have the swimming pool out in our front yard where we can easily fill it with the hose and where the geese hang out.  At the beginning of the summer, I used to “bail” the pool–I had a large bucket and would keep bailing water out of the pool and dumping it on the ground until the pool was empty.  The water would just spread all over the lawn and be absorbed. I didn’t think about it much, just checking off one more homestead chore to do before moving on to others.  But as our rainless days stretched into rainless weeks and then into rainless months, the dirty water in the goose pool became sacred. That water became the most precious resource on this drought-stricken land: we could use it to conserve our water supply (we have a spring and cistern), a way to help the many plants in this drying up the landscape, and a way to honor every drop.

I would instead move the water into our wheelbarrow and wheel it around the property–into the gardens, into the perennial beds, into the edges of the woods, into the milkweed patch I was trying to cultivate.  Every two days, I hauled water and prayed for rain.  It became a kind of ritual in itself–offering what I could to this parched landscape, honoring the water, and singing for the rain.  When we “dump” water on the ground, we are literally disposing of it and in that disposal mindset.  If we instead offer water, honor water by pouring it with intention, returning it to the earth, and sending it on its journey back into the hydrologic cycle–this is where your own relationship sifts.

Other small amounts of water, too, became sacred.  The water leftover in our big pressure canner became something to provide the forest plants with relief.  Each drop mattered.  I’ve been thinking about our bathtub upstairs and how to rig a greywater system.  This drought prompted a new connection with water and an opportunity to engage in sacred action through our everyday lives.

Land Healing Practices During the Drought

A healed and restored river (the Clarion!)

The Clarion River

Because land healing is an important part of the spiritual work we can do as nature-based spiritual practitioners and druids, I decided to work to address the drought spiritually. Within land healing, as I’ve outlined before, different kinds of practices exist depending on the situation at hand: energetic healing and palliative care.  It is important to know what you are attempting to do if you are going to be engaging in land healing work.  With regards to a drought, energetic healing is for lands that are damaged but in a place to heal (e.g. the drought has ended and now the land can heal–this is a good time to raise energy for healing). But for a drought-stricken landscape in the middle of a drought, palliative care is most appropriate: in this case, we would work with the spirits fo the land to minimize the worst of the pain and offer hope that rains will return.

The Water Grove of Renewal

If you are living in an area that is experiencing a drought, here is one palliative care technique that you can use to provide some relief.  This is a play on my “grove of renewal” practice that I shared some time ago. For this, choose a small section of land that you have easy access to or that you own, or even a potted plant on a windowsill.  For my water grove of renewal this summer, I had recently planted ramp roots in a small patch of forest.  These were saved from the path of destruction at my family property.  You should select if at all possible, an area that normally would not get watered intentionally by you (e.g. not your garden).  Mark the space in some way (with flags, stones, sticks, etc.) so that you give it some kind of sacred boundary so that you know where to water.  My water grove of renewal had a natural boundary; a small clearing in the forest surrounded by trees, about 3′ across.

This is the place that you will keep watered as a sign of hope and solidarity to the rest of the landscape.  Every few days, bring an offering of water and water the earth.  As I leave the offering, I say a small prayer that I wrote for the grove

Parched earth, dry soil, cracked clay.
Know that the rains will come.
Withered roots dried vines, drooping leaves
Know that the rains will come.
I leave this offering of water here as a sign of hope.
Know that the rains will come.
As this small grove of renewal radiates outward.
Know that the rains will come.
Endure for a little while longer.
The rains will come.
The rains will come.
The rains will come.

Do any other kind of sacred work here as you see fit: I brought my drum and flute and offered some music. I also offered my sacred offering blend.  Spend time in this grove and remember–the rains will come.

Honring the watershed

The Stone Cairn in the Stream

The Stone Cairn in the Stream

During a drought, it is a good time to learn about and honor the watershed that you live in.  There are many ways to engage in this practice, so I’ll share a few of them.  The first thing you should do is learn about your watershed–what watershed do you live in? If you are in the USA, you can use this tool produced by the EPA.  Once you learn your watershed, you can honor the tributaries, visit the headwaters (where the watershed begins) or visit a major river of your watershed.  For me, our homestead is along the Twolick Creek/Blacklick Watershed, a minor tributary of the Conemaugh watershed, which is part of the Ohio watershed.  I have worked during this drought to visit several spots along the watershed and do the following:

  • Water blessing and healing rituals (some of which are offered here).
  • Simply sitting and interacting with the waterway, which could include meditation or conversing with the spirit of the waters or watershed
  • Making offerings of music, healing waters, or herbal blends
  • Spending time in recreation at waterways, such as hiking or kayaking (provided the water levels are high enough).

Honoring the waterways is a fantastic way to attune to water, anytime, but especially during a drought.

Rain Workings

A final thing you may be tempted to try is rain magic or rain workings.  These things can be done, and with great effect, but also, at great risk.  I outlined one such rain working in an earlier post which you can try.  Even something simple, like using a rain stick, calling to the sylphs and undines to bring rain, or making offerings can help.  Rain magic and rain workings are a bit beyond this post, but I’ll pick them up at a later point in more depth!

And the rains come…

And, as things often happen, while I was composing we had temperatures in the 90’s and no rain for over two months.  As I got ready to post this–the rains came. Two beautiful days of storms and gentle rains, courtesy of Hurricane Laura coming through our region.  While two days of rain will not end the drought, it certainly gives much relief to this parched landscape.  The rains will come.

When the rains came over the last two days, I saw it as an event worthy of sacred practice, of ritual action, and of celebration.  I went out into the rain to dance, sing, and be merry.  I stripped most of my clothes and ran through the wet and dripping landscape, allowing the rain to soothe me.  I laid upon the earth and allowed my body to soak up the rains, just like the earth around me.  I felt refreshed and renewed after so many long months of trying to keep everything alive.  I rested in the gentle arms of that blissful rain.

Regardless of what happens in the future, I am in gratitude for the experience that was the drought of 2020–that I could more mindfully honor the waters of life, the waters that sustain us, and that water now holds a deeper and more central place in my practice.  And I understand, more than ever, why my ancestors tied their spiritual practices and lives to the seasons: to honoring the harvest, calling the rains, and bringing abundance and life to the land.  This is a lesson too easy to discount in the 21st century–but yet, the drought brought it to the fore.

PS: I also wanted to share a few updates on publications and the like!  I finished going through the page proofs of Sacred Actions: Living the Wheel of the Year through Sustainable Practices.  It should be released sometime in 2021–as soon as I’m able to share more details here, I will!   I also was able to finalize the layout on the updated Tarot of Trees: Artwork and Meanings book.  The 10th-anniversary edition should be available for release sometime in October (we are waiting on the printer to ship everything now).  Thanks for your patience while I took this hiatus from the blog!   If you have topics you’d like to see for the rest of 2020, please reach out!

A Walk Through a Sacred Garden

View of some of our gardens at Lughnasadh!  Here you can see our main garden (on the left, annuals) and the meditation garden (on the right; smaller perennials). We also have other perennial patches we are cultivating on other parts of the property.  And of course, our wonderful greenhouse in the center!  Behind the greenhouse is a compost tumbler.  In front of the greenhouse, you can see our duck enclosure (more about that later).  Towards the back in the center, you can see our guinea/chicken enclosure and goose enclosure.  The compost area is off to the back left.

Today, we are taking a walk through the sacred gardens at the Druid’s Garden Homestead.  There are so many lessons to learn with a simple walk in a beautiful garden.  Today’s Lughnasadh garden walk reminds us of the power of nature to heal wounds, strengthen our spirits, and help us through challenging times.  For more on the creation of some of these gardens, please see the meditation garden with hugelkultur beds and creating our greenhouse from an old carport. You can also learn more about the principles behind this garden through sacred gardening principles as well as permaculture design. These principles are what we use to guide our decision making in the space.  With that said, let’s begin our walk….

The way I’ve written this article is that the main text in between the photos offer spiritual lessons, while the captions on the photos describe what you are seeing.  You might choose to read captions first, and then go back and read the main text.  It is a weaving of inner teachings with outer practices.

The mighty mullein, garden gaurdian, standing tall in the back of our vegetable garden!

The mighty mullein, garden guardian, standing tall in the back of our vegetable garden!  Mullein is a medicinal plant that can support the lungs (leaf) and also help address ear infections (flower).

Three sisters garden- corn, beans, and squash. We had trouble with corn germinating due to the drought.  Three sisters is an ancient technique used by the Native Americans to create balanced growth: the beans replace nitrogen in the soil, the corn supports the beans and squash, and all is abundant.

All gardens are always in the process of cycling and change. The cycle and progression of the season are constant.  Each season progresses through seed starting, planting, growth, harvest, and fallow times.  Gardening brings us powerfully back into the cycles and the seasons and reminds us to enjoy the moment, for the change is always afoot.  Plants bloom, they produce flowers and fruit, they go to seed, and they die or go fallow.  This cycle repeats again and again–both in the garden and in our own lives: times of new seeds being planted, times of growth, times of harvest, and times of passing on. Taking part in this in a sacred garden can help us have a deeper insight into these patterns and cycles in our own lives.

Upper garden beds just before the garlic harvest. Weeds got a little crazy this year, but the plants still grow!  We have alliums in our upper beds this year along with perennials: lemon balm, asparagus, strawberries, clove currant, and more.

Milkweed patch now well established in the meditation garden.  It took about three years for it to be this healthy and abundant–the caterpillars kept eating it to the ground. Milkweed is a fantastic edible plant with at least four different harvests–learn more about it here.  And of course, it is host to many butterfly and moth populations, including the endangered monarch butterfly.

While these larger cycles and seasons are always at work, each season is also uniquely different.  A single season is different than the year before, even if there are similarities and broader patterns. For example, this year, we’ve had one of the driest years on record (and two years ago, we had the wettest year on record) and are in a borderline drought.  From this, we learn adaptation, we learn how to grow with more heat and less water–it has been a hard summer.  We learn, for example, that certain plants thrive in this heat (sages, rosemary, monarda, mugwort) while others struggle (annual veggies, especially squash with broad leaves).  This is the nature of gardening now, with unpredictable weather patterns and climate change.  Just like other cycles we humans face–some of us struggle and some of us thrive, depending on the individual circumstances.  Seeing the land respond to this intense sun and heat has helped me respond to many intensities in my own life (and the lives of us globally at present). I learn to take on the quality of sage, basking in the seemingly eternal scorching heat and growing strong despite months with no rain. I learn to grow thick like monarda, to protect my roots with my leaves and flowers.  I learn to bask in the sun like rosemary, with small leaves that can withstand drought conditions. I learn the rest need a lot of water, and I am grateful for the spring that provides.  I learn to carry on.

A medicinal flower and herb polyculture in our meditation gardens: sunflower, poppy, feverfew, st. johns wort, pumpkin and tomato, zinnia, and probably some more!  Polycultures, made up of plants that grow in harmony, are beneficial to the land.  Most of these self seeded from last year and now the garden just flourishes.

Inside our greenhouse. You are looking at the back (north-facing wall) where we have a cob and stone heat sink wall to absorb heat during the day and relase it at night. The shelves hold our seedlings in the springtime. We have hot crops and long-season crops in here: this year, we have two gourds, our hardy fig, a number of white sages, tomatoes, and kale. Everything but the fig and Kale will come out in the fall, where we will plant late fall/winter crops.

Inside our greenhouse. You are looking at the back (north-facing wall) where we have a cob and stone passive heat sink wall.  This wall is most effective during spring, fall, and winter, where it absorbs heat during the day and releases it at night. The shelves hold our seedlings in the springtime and can store supplies in other times a year. We have hot crops and long-season crops in the greenhouse at present: this year, we have two gourds, our hardy fig, a number of white sages, tomatoes, and kale. Everything but the fig and Kale will come out in the fall, where we will plant late fall/winter crops.  I let the grass in the paths grow till late in the year, this will provide fresh greens for geese and our tortoise.

Another lesson as we walk through this amazing garden at Lughnasadh is the lesson of reciprocation. I write about this often because its a lesson that is lost to most in our present age. The sacred garden reminds us that we are always in a relationship, as equals, with the living earth.  We tend and honor the land, and the land provides our needs. We can cultivate this same kind of relationship with the garden: the soil web of life, reminding us of the interconnection with all beings.  With the seeds that I harvested from our spinach just this morning–the spinach died back leaving the seeds of hope for a new generation to be born, trusting that I will make sure those seeds are planted and tended. This sacred relationship is why, at Lughnasadh, a time of first harvest, we make offerings.  The philosophy is simple: an offering encourages reciprocal relationships rather than one rooted only in extracting resources.  While we tend and honor the garden, the garden tends and honors our spirits.

Our main garden with tomatoes, beans, potatoes, and chives.  We regularly rotate our annual beds and support the soil web with no-till gardening using sheet mulching. We have multiple supports for the tomatoes, which get heavy and like to fall over this time of year.  Beans are rotated in after the tomatoes to ensure nitrogen and other minerals are put back into the soil.  We top dress with compost each fall.

A walk through a sacred garden is perhaps best at Lughnasadh, at least here in our ecosystem in Western PA.  This seems to always be the time when the garden is at its peak: peak vegetation, so many fruits, and vegetables being ready to harvest.  The bulk of the harvest is still before us, and the plants are just abundant and full.  Its a good lesson and good energy now, when we are in such challenging times.  We are weary.  The garden opens up to us, welcoming us, encouraging us to stay awhile, sit with that amazing energy, and remember that this cycle too will end.

One of the most integrated parts of the garden: duck enclosure on a hill just above the main garden. The ducks require clean pools each day, so all of that duck water is dumped into the swale in front of this “wet bed.”  This is where we grow brassicas and celery and other crops that like it very, very wet!  The duck enclosure also serves as our blueberry patch–so we are stacking many functions with this space.  The bed never dries out, and has been a real blessing during this drought.  Putting the ducks next to the garden also provides us on two sides with a “duck moat” – the ducks eat bugs that would want to fly or hop into the garden and give us trouble.

The garden gander, Widdershins! He oversees everything that happens on the property and guards the land.  He also loves dandelion greens and grapes. If there’s any trouble, Widdershins’ powerful honk lets us know to come outside.

I hope you have enjoyed this walk through the gardens at the Druid’s Garden homestead!  There are so many lessons to learn and take from any garden you visit.

PS: I will be taking a short writing break from the blog for a few weeks. I have been asked to spend the next two weeks reviewing the galley proofs from my publisher for my book that is coming out in 2021 – Sacred Actions: Living the Wheel of the Year through Sustainable Practices.  I’ll see all of you in a few weeks!  If you have any topics you’d like me to cover when I get back, please let me know!

Lughnasadh for Solitary Practitioners

In a typical year, at Lughnasadh, my grove would be gathering for our favorite celebration of the year.  This is typically a weekend of rituals, feasting, fire, and merriment, all hosted here at our homestead in Western PA. With the pandemic raging around us, this kind of gathering cannot happen at present. As much as I enjoy our yearly Lughnasadh gathering, I’m taking time this year to focus on my solitary practice and enjoy Lughnasadh in a different way.  Looking at the history and lore of Lughnasadh offers some wonderful solitary practices that honor the history of this holiday and have a fun time.  For a historical look at Lughnasadh (and where some of the inspiration for this post was drawn), you can see Máire MacNeill (1962) The festival of Lughnasa: a study of the survival of the Celtic festival of the beginning of harvest published by Oxford University Press. For my other posts on other ways to celebrate Lughnasadh, please see building sacred plant relationships at Lughnasadh and Sacred Herbalism at Lughnasadh.

Visits to Sacred Wells (Springs, Waterways, other Bodies of Water)

A local mineral spring worthy of a visit!

A local mineral spring worthy of a visit!

A Lughnasadh tradition that stems back to ancient times is the journey to a holy well or sacred spring.  Although wells and springs do not necessarily have the sacred significance in some parts of the world (like the US) that they have in others, it is still an excellent experience to find a local spring, well, or other waterway and make the journey.  You can begin to build a relationship with a spring, well, or other water source which in turn can offer you deep spiritual practices. For more on practices that you might do at a sacred spring, see Seeking Sacred Springs for Inspiration and Healing.  If you want to find a spring local to you, you can use www.findaspring.com.

Pilgrimage to a Hill or Mountain

Another very common tradition is the act of climbing a hill or mountain.  Like many other traditions, climbing mountains as a sacred act was appropriated by Christianity as part of the coversion of the British Isles.  One such modern tradition called “Reek Sunday” where pilgrims climb a mountain sacred to St. Patrick (like everything else, it is likely an older sacred site that was transformed into a Christian monument).  Regardless of who claims the practice today, it certainly had pagan origins and was taking place long before the arrival of Christianity.

For your own mountain or hill climb, you will want to think about something that has local significance or personal significance to you. For example, since I live in Western Pennsylvania, one of the best options is to hike to one of the overlooks in the Allegheny mountains–we have several peaks and ridges that are excellent climbs, offer a beautiful overview when you reach the top, and are certainly sacred to me.  Finding a spot to climb can be part of the fun!

Once you have your hill or mountain picked out, you can decide if you want to plan something (e.g. bring sacred water, offerings, have a picnic, do a ritual) or keep things spontaneous when you reach the top.

Creating a Garland

Garland creation used to be a common occurrence in the British Isles, seeped in tradition and spiritual significance, but the practice has largely been lost in the Western world (but is still practiced in many other places). A garland is a decorative wreath of flowers and greenery that can be worn as a headdress, a necklace, hang over an altar, laid a an offering (such as at the top of the mountain or next to the sacred spring), or hung in the house as a blessing. Garlands were often used for spiritual purposes,  including for celebrations, rituals, offerings, and more.  At Lughnasadh, garlands were often placed around holy wells and could also be used for the many weddings and unions that happened at these times.  Here is a nice introduction for how to create a garland out of fresh flowers and plant material.  I’ll be writing more about garlands and how to build in druid and pagan symbolism soon!

An offering of “First Fruits” or Giving Back

Lughnasadh is a traditional time of first harvest, when the “first fruits” of the land were offered in thanks. Traditionally, offering back part of the first harvest demonstrated reciprocation, interdependency, and the importance of sustaining and nurturing the land. I believe that without these kinds of traditions, we forget how much we depend on, and therefore need to nurture and sustain, our living earth. If you grow something (or go wild food foraging for berries, etc), an early harvest here is an excellent choice for an offering. Even if you don’t grow anything yourself, you can think about an appropriate offering to the land for her bounty: a prayer, a song, a poem, picking up trash, anything that can show that you are giving back. For more on offerings and gratitude practices, you might want to see this post.

Cook a Special Meal with Local / Homegrown Foods

Another take on the “first harvest” is preparing a special meal and taking a little bit of that meal for an offering. Go to a farmer’s market, get what is in season, harvest from your garden.  You can also tie it to a ritual–having a ritual meal where you open up sacred space, break bread with loved ones or commune silently with spirit, and simply enjoy the experience of good, local food.

A good place to spend some time

A good place to spend some time

Simply Be / Forest Bathing

I think this last one is really important in today’s hectic life: just take some time to be present in nature. Take a blanket into the woods or a local park. Rest, relax, and allow your mind to wander. Spend time simply in nature, enjoying being outside.  Taking an hour or two to do this will be relaxing, grounding, and effective.

 

Dear readers, I hope you have a very blessed Lughnasadh in the coming week!  If you have other solitary ideas for celebrating Lughnasadh, I’d love to have you share.

 

 

 

Land Healing: Distance Work and Levels of Connection

The Laurel Highlands - Overlooking the mountains

The Laurel Highlands – Overlooking the mountains

Often, working as a land healer is very local work: you work with the plants, animals, bodies of water, insect life, and many other aspects of life that are nearby  to you. Depending on where you live, this is often ample enough for any of us to do.  But, you may also feel led to do work at distance on behalf of a place–perhaps a place you visited or one that is calling to you.  Even though you live far away or cannot reach that place, you want to help. This is where distance land healing can come in.

An important aspect of energetic land healing (that is, working in a ritual way to help bring positive energy, blessing, and healing to land, bodies of water, animals, plants, insects, and more) is distance work. Often, land we want to heal (such as those ravaged by natural disasters or animals at risk from extinction) may be physically inaccessible, and thus, being able to work at a distance is important.  Some work is actually better done at a distance, while while other work, like physical land regeneration, must be done in person.

Distance energetic work is necessary for a variety of reasons: lack of access a site due to it being on someone else’s property or in the middle of an extraction zone (e.g. fracking well, mountaintop removal site), mobility and transportation issues, safety, or because the site is too far away for you to reach it physically (like when the fires were raging in Australia and you live on another continent). Thus, employing distance techniques are often necessary for advanced land healing practice.

Distance healing techniques are more advanced techniques that require confidence in a variety of spirit communication and protection techniques:  deep listening, spirit communication, visualization, grounding, and shielding.  You have to be able to  focus for long periods of time and open to the messages of spirit.  You have to be able to protect yourself, as any energetic healing requires a deep energetic connection–and that connection goes both ways. You have to be able to raise and direct energy effectively.  If you are still learning these techniques, you should work on developing them further  before doing serious distance healing work, particularly on sites that have extensive damage or require palliative care.

Any distance work is based on a connection that you establish between the land (be it a piece of land, body of water, specific animal or group of animals, plants or groups of plants, etc.). If it is land you visited before, you can use your own memory or any mementos or tokens you may have gathered. If you haven’t ever visited the site but still want to do healing, it’s helpful to have something that represents the land, such as a natural object, memento, or photograph. The idea behind connecting at a distance is that you will establish some energetic line between you and the land you are working to heal, and through this line, you can send energy, activate sigils, chant, work magic, and much more.

Levels of Connection

There are at least three different energetic levels of connection you can make with the land, and understanding the differences is important for distance work.

Communicative.  The first level is being able to sense and communicate—enough to do deep listening work, enough to ascertain what state the land is in energetically. This is a lot like standing on a peak and overlooking a mountain below or talking to a friend on the phone—you see what’s going on, but you aren’t quite close enough to be affected energetically.  This level of connection allows you to communicate and sense energy, but not actually affect it (which is good for those new to these practices). This connection can allow you to do witnessing, communication, apology, and some space holding techniques, which are all important to land healing.

Energetic. The second level is an energetic connection, where you can send energy to the land and in turn, receive energy back. It is at this level that you can work magic, where you can do chanting magic, raise and direct energy, and do any number of energetic healing techniques

Trees

Trees

Attunement. The third level—what I call attunement—happens only over prolonged contact with the land, where you are always deep connection with the land.  This happens after years of direct working with the land, interacting with it, and a period of time where you have lived on the land or regularly visited.  With attunement, there is always some energetic connection present and that connection can be sensed and activated on either side very easily.  This level requires a great deal of trust.

Doing Distance Work

Preliminaries: To connect with land at a distance, begin finding a quiet place where you will not be interrupted. Begin by engaging in shielding techniques, such as the Sphere of Protection or your own that you regularly use. No distance work should take place without shielding—because you are establishing an energetic link between yourself and the land, you will want to have basic protection. Remember that you can send energy through this link, but at the basic level, the connection should be enough to sense the land only.

Once you are properly shielded, make yourself as comfortable as possible (sitting or laying on the floor). If you have any objects or images to connect with, hold them in your hand or place them before you.

Communicative: Finding the thread. Now, envision the land/waterway/plant/animal before you. See it in your mind’s eye, focus on the object or image. Speak aloud, asking to connect.  Sense the connection between you, like a small golden thread, connecting you to that place, being, or species.  If you have been there before, this thread may already be established.  If you haven’t been there before, you might need to establish the thread by reaching out through the object/image with your minds eye and establishing the connection through visualization. Breathe, allowing the connection to unfold out and be established.  If its the first time you’ve connected in this way, just sit with the connection for a while, sensing it.  Then, go about whatever communication you want to do (here are some suggestions for first steps). This connection should allow for basic communication and deep listening techniques, including witnessing, holding space, deep listening, prayer and chanting work.

If you are new to these techniques and in need of doing distance work, I suggest you work with this first technique until you feel comfortable before moving on to a deeper connection.

Energetic: Feeling the Heartbeat of the Land. The second stage of connection establishes an energetic link that goes both ways so you can do ritual at a distance and healing. Connecting to the heartbeat of the land takes you a level deeper, and allows you to work energetically with the land. All land has its own rhythms, and if you focus, you can eventually align with the heartbeat . To do this, once you have connected at a distance, slow your breathing down and quiet yourself as much as you can. Now, feel your own heartbeat. As you listen to yours, widen your range and feel the beat of the land/tree/body of water, etc. If you have an object from the land, hold the object in your hand while you do so.  Sometimes this can take time, and you may not be able to align in this way unless the land/tree/animal/water body wants you to do so.

Once you have the beat, match it on a drum, rattle, gong, bell branch, or any other instrument. If you don’t have any of these, simply clapping or slapping your hand on your leg will work perfectly fine.  Spend some time aligning to this second beat.  This gives you a very deep connection to the land, even at a distance.  From this point, you can do many different kinds of energetic healing of the land including chanting, raising energy, and various kinds of palliative care.

Mountain laurel

Mountain laurel

Attunement: Feeling in the spirit:  Deep attunement requires long-term physical connection to the land, or to a particular species or body of water. This happens when that land/species/body of water gets in your blood and bones, and it becomes a part of you.  You can do distance work on land that you are not physically present on that you have attuned to, but you cannot establish any kind of attunement without actually being present on the land for a period of time.   Practices like the Grove of Renewal and the druid’s anchor spot will put you into these deeper relationships and connections over time.

I think the work of land healing is important and powerful work, and hopefully these tools will help you best do this work if you are feeling led!