Category Archives: Elements

A Spring Equinox Meditation: The Mysteries of the Dandelion and the Three Currents

Fields of dandelion

Fields of dandelion

One of the hallmarks of spring is the blooming of the vibrant and colorful dandelion. Emerging as soon as the coldest of the temperatures ease, the blooming of the dandelions affirm that the long, dark winter is indeed over and summer is just around the corner. In today’s post, and in honor of the Spring Equinox and the incredible dandelion, I offer a spring tonic and meditative journey to celebrate the Spring Equinox and learn more about the mysteries of the dandelion. This is one of my monthly AODA-themed posts, so I hope you enjoy it and have a blessed spring equinox!

About the Dandelion

The blooming of the dandelions is a special time of year. For us here in Western PA, dandelions bloom just as the final frosts are easing, and are a sign that we can start planting some of our more tending crops in the coming weeks.  Then it is dandelion blooming week, where every dandelion growing in an area will bloom.  You will see the most amazing fields of dandelion blooms–and then the next week, they will all turn to beautiful seed puffs and scatter to the wind. If you want to make dandelion wine or dandelion jelly, you have a short window in which to collect copious amounts of dandelion flowers before they all turn to seed and scatter.

Widdershins the Gander enjoys a dandelion!

Dandelion is one of the most widespread plants in the world; it was native to Europe and Asia and is now naturalized throughout the globe. Dandelion was spread far and wide by peoples migrating from Europe and Asia for the simple fact that it is an incredibly rich source of nutrients as a healing food and also it is fantastic medicine. Dandelion is very rich in antioxidants, dietary fiber, and low in calories, making it a very good green to integrate into your diet regularly. They are particularly high in Vitamin K and A, and also contain good amounts of Calcium, Iron, and Vitamin C. It also has a range of medicinal benefits–it is known as a bitter herb, diuretic, and supports the detoxification of the body.  In many parts of Appalachia, including here in Northern Appalachia in Western PA, people would brew up a spring tonic to help “thin the blood.” What these tonics actually did was help support the liver (Sassafras) and Kidneys (Dandelion, Nettle), flush these organs of toxins, and promote more healthy elimination.  Thus, this is another reason that Dandelion is a great springtime healing herb.

Dandelion Meditative Journey

 

Yard full of dandelions!

Yard full of dandelions!

The following meditation can be used as part of a solo or small group ritual for celebrating the Spring Equinox or any other time.  This meditation focuses on exploring the dandelion’s mysteries and connecting you to the great energies of the universe.

Optional Interaction: Plant meditations work best when you have interacted with the plant in the physical world in some way prior to starting your journey.  This puts you in touch with both the.  This could be greeting a plant outside, eating some dandelion greens, or drinking a dandelion root spring tonic tea prior to the start of the ceremony.  I’ve offered two dandelion tea recipes at the bottom of this post.

The Meditative Journey

Begin with opening up a sacred grove, doing smoke cleansing, or anything else that will help prepare and protect you for the journey to come.

Slow your breathing down and do the four-fold breath:  breath in for four counts, hold for four counts, breathe out for four counts, and hold for four counts.  As you breathe, feel yourself relaxing into this time and space.

As you continue to do the four-fold breath, imagine the deep green of the dandelion leaves in the air around you.  As you breathe, breathe in that green energy, allowing it to sink within you.

You are standing before a field.  As far as your eye can see, the field is covered in blooming dandelions.  The warm spring sun is high in the sky, warming the earth. A smiling man with dandelion gold hair walks toward you.  He greets you and says, “I and my tribe welcome the sun back to the earth after a long and cold winter. The sun’s rays, full of solar energy, bless the land and energize it for the season that is to come. It seems that you, too, have experienced the darkness and cold of winter.  Come now, and lay in the field, and allow the solar current to infuse you with the joy and light of the sun. The sun’s rays will prepare you for the journey ahead.”

As the field is so inviting, you lay for a time, and bask in the sun.  You feel the sun’s rays come down upon you, nourishing you, vitalizing you, and filling you with vitality and energy for the coming season. Take a moment to Listen for any other messages or feelings you might have as the solar energy imbues you with light.

When you are finished, you stand and your guide greets you once again.  He says, “The Dandelion is unique that it is one of the few plants that offer true balance–the flowers of the dandelion, which I represent, are solar in nature and welcome back the sun.  Dandelion flowers can aid you in times of darkness by bringing back the light.  However, the dandelion also basks in the light of the moon.  Let us now meet another spirit of the dandelion and continue our journey.”

As you walk closer, you see that one cluster of dandelions grows larger and larger, until it is taller than the tallest tree.  Next to the stem cluster, you see a young woman.  She is silver-haired with brown skin and has fine features. She smiles and greets you, “I and my tribe welcome you to journey deep within the mysteries of the dandelion.  The roots of the dandelion go deep into the fertile earth, drawing up the rays of earth energy that runs through the land.  The telluric current offers strength, grounding, and purpose and allows us to shed that which no longer serves you.  Will you enter and experience the blessing of the telluric current? ”

She steps back and lifts a small green leaf to reveal a door into the center of the dandelion stalk and down into the root. The two of you enter. As you journey into the root of the dandelion, you see a green-gold pool full of telluric energy welling up from the roots of the dandelion tree.  She smiles and says, “Now that you have been energized and blessed with the solar current, you are ready to shed your weary burdens. The long and dark months of the recent past have added to your burdens.  Shed that which you no longer want to carry. Take only what you want to take forward.  When you are ready,  we will be waiting for you.”

As you shed your burdens and stay within the dark roots of the dandelion for a time, feel the energy of the Telluric current welling around you.  When time has passed and you are free of your burdens, you return to the door to be greeted by both the solar and lunar avatars of the dandelion.

Use many resources already on the homestead!

Use many resources already on the homestead!

As you exit the door, you see that night has fallen. The moon reflects in the starry night sky, and you look upon the great field full of dandelions.  All of the dandelions have gone to seed and the field appears as though thousands of full moons are there upon the earth.

Both guides come to stand together, holding hands.  “You have received the blessing of the solar current, from the sun and the turning wheel of the stars above you.  The solar current has revitalized you from the weariness of the dark half of the year. You have received the blessing of the telluric current of the spirit that resides below, of the nurturing heart of the earth, cast your burdens.  Now, we send you off on your journey to seed the future what is to come.”

You see a glowing child who is frolicking with a seed pod in their hands, far off in the field.  They laugh and begin running towards you, with dandelion seeds spiraling up into the warm sprint air.  The child says, “We children know that when you blow on a dandelion, you make wishes.  If the seeds fly far enough, wishes come true.”

After you answer, they hand you a seed pod. “Put your intentions into this pod.  Think about what you would most like to bring into being this coming season.”  As you meditate on this intention, you see the green-gold energy of the telluric current welling up below you, and the golden energy of the solar current coming down from above. The lunar energies swirl into your seed pod, adding energy to your intention for the coming season.  The child nods and blows their own seed head, and beckons for you to do the same.

As you blow, the child says, “Watch the seeds as they blow in the wind and see what messages they have.”  You do so, pausing for as long as necessary.

The child smiles and says, “The seeds are off on their journey, but they will need your help to bring your intention into reality. Think about what you might do as the next sun rises to help you on your new journey.”

The three aspects of the spirit of the dandelion come together to stand with you and the four of you watch as the full moon sets and as the sun rises with a brilliant splendor.  As the sun rises, the dandelion seeds continue to spiral around you, and you are filled with joy and purpose.

Your guides leave you with parting words, “By bringing together the energies of the earth with energies of the sun, we come into a place of balance and the lunar current is born.  And it is in this sacred connection that offers us the spark of Nywfre, the life energy that allows all things to come into being. Through the power of the sun and the moon, through the power of the heavens and earth, the dandelion will aid you on your journey to come.”

You can close your grove in the usual manner.  Finish the journey by having a cup of dandelion and other herbal tea.

About the Symbolism in the Meditative Journey

In my work with the dandelion over the years, I have always been fascinated by how this incredible plant can hold such potent solar and lunar energies.  Through these meditations and work, this journey was born. The symbolism in this journey uses the Druid Revival concepts of the solar current, the telluric current, and the lunar current, or the three aspects of spirit in a seven-element system.  In the Druid Revival, it is the synthesis of the solar current, the light coming down from the sun and heavens, with the telluric current, the light rising from the earth, that allows the spark of life, Nywfre, and the lunar current to be born.  For more on these concepts, consider checking out this post!  This system is used by the Aas our core energetic system.

Dandelion Spring Tonic Tea

If you’d like to supplement this guided journey, you can make either of these delightful teas:

Roasted Dandelion Root “Coffee”

Dandelion root tea is a very rich and warming tea that helps support the body’s natural cleansing with a specific alterative action (which supports the liver’s healthy functioning). Roots are best gathered in the fall and early spring before the dandelions have started into flowers.  Dig your dandelion roots and put them in a bucket of water.  Let them soak for a bit, and then swish them around, and repeat a few times.  This will get most of the dirt off of them–the rest can be scrubbed off.  Dandelion roots can be finely chopped and roasted for about 30 min in a 350-degree oven.  They are done when they brown nicely.  Then, you would make this like any other root tea–boil for 10 minutes with the lid on, add honey if you’d like, and enjoy.

Dandelion Flower and Leaf Tea.  Dandelion leaf also helps cleanse the body, with specific support for the kidneys, with diuretic action. Pick fresh dandelion flowers and leaves and simply pour over boiling water, let steep for 5 min, and then enjoy.  Dried leaves actually make a better tea (dried herbs have the plant cell walls ruptured, so they are easier to extract the medicine).  Be aware that dandelion leaf is a diuretic (makes you pee).

Enjoy a cup of either tea as a spring tonic and a way to begin or end your meditative journey with the dandelion.

Beyond the Anthropocene: Druidry into the Future

Druidry into the future

Druidry today has both ancient and modern roots, and there have been several distinct “phases” of druid practice historically. While it’s not critical that the practitioner of the modern druid traditions know what I share, it is helpful to have a sense of where the tradition comes from and the forces that shaped it–particularly so that we can think about where we are going.  I want to talk today about both the past of druidry in order that we might talk about its future.  How do we shape our tradition today so that we become the honored ancestors of tomorrow? What is the work that we might consider doing now, as druids, to create a tradition that endures?

Modern druidry is inspired by the Ancient Druids, a group of wise sages who kept history, traditions, and guided the spiritual life of their people. The Ancient Druids lived in areas of Britain and Gaul (modern-day France) as well as in other parts of Europe; the earliest records of the Ancient Druids start around 300 BCE and go about the second century CE, when they were wiped out by the Romans. The ancient Druids had three branches of study: the bard (a keeper of history, stories, and songs), the ovate (a sage of nature or shaman), and the druid (the keeper of the traditions, leader of spiritual practices, and keeper of the law). Much of what we know about the Ancient Druids today comes through their surviving legends, stories, mythology, and the writings of Roman authors. The druids themselves had a prohibition against writing anything down that was sacred, and so, we have only fragments of what their tradition looked like. But fragments cannot be a full spiritual tradition.

Centuries later, at a time when industrialization began to rise in the in the British Isles in 18th century, a new group of people in the British Isles became interested in the Ancient Druids. Modern Druidry’s spiritual ancestors watched as the wheels of industrialization radically and irrevocably changed the landscape: the land stripped of her resources for industrialization and progress; the growing emphasis on produced goods over communities; deforestation and pollution becoming commonplace; and the relegating of humans, animals, and the land to that of a machine. Modern druidry’s spiritual ancestors began to shape a new druid tradition, inspired by the ancient druids, and beginning with the fragments that had been left behind by the ancients: texts and stone circles alike. The Druid Revivalists reached deeply and creatively into history to return to an earlier time where humans and nature were connected. The Druid Revival movement, therefore, sought to reconnect with nature through ancient and ancestral roots in a time where the broader wheels of industrialization was pushing humans into a very different kind—and ultimately destructive—relationship with nature. It is for this same reason that people today are drawn to the modern druid tradition–there is “something” missing for them and what is missing is often rooted in that lack of connection with the living earth. (Note: This discussion of the rise of modern druidry is heavily influenced by the work of John Michael Greer in the Druidry Handbook.

It is in this perpetual seeking of reconnection that we can see how druidry is a very human response to the larger wheels of industrialization that have been thrust upon most of us in the Western world. Despite the early promise of industrialization and, later, consumerism, we are now living in a world on the brink of ecological collapse. Many of us recognize that we must make a different way forward, and druidry offers one such way. For over 300 years, the ancient druids have offered modern people sources of inspiration and reconnection. The ecological crisis is a spiritual crisis as much as it is a crisis of culture. Druidry, then, is helping us find our way “home.”

A stone circle at Sirius Ecovillage--rebuilding sacred landscape features

Stone Circles – Honoring the ways of our ancestors and creating the sacred spaces for the future

Sharing historically where the druid tradition came from helps us get to what I see as the core of druidry today: focusing on what an ecologically-centered, wildcrafted, localized and living druidry today can look like, how it can help us reconnect, and how it offers us spiritual and practical tools for responding—and taking care of ourselves and the living earth—during the ecological crisis of our age. 

Descending in spirit from the Ancient Druids and descending in principle from the druid revival several centuries ago, the Druid tradition in the 21st century is shaping up to be a vibrant one that focuses both on drawing deeply from the past but also creating a living tradition, and evolving tradition, that meets the needs of both druids and the earth today. I really want to push us to deepen and extend druid practices and the druid tradition—not by eliminating or removing pieces from the existing tradition, but building upon it.

Druidry, as a tradition in its current form (that is, as a path of nature spirituality) has been around less than two centuries. Many druids are scattered around the world, being in small groups or always as solo practitioners. Communities of druids are formalizing, expanding, and establishing their own traditions and paths, rooted in the frameworks of the druid revival tradition.

Druidry is a language that we are starting—only now—to learn how to speak. The metaphor of how a new language is formed is a helpful metaphor in terms of the druid tradition. New languages often form from what is known as a “contact zone.” This is when two established languages come into contact (say, through trade, resettlement, or colonialization) and speakers of each language intermingle and have to figure out how to communicate. What initially forms is what linguists call a “pidgin” language, a language with limited vocabulary from both languages, simplified grammar (usually borrowed from one of the languages, often the dominant one), and limited ways of communicating. This is not anyone’s native language, but something created out of a basic need to communicate. In time, typically a generation or two, the pidgin language becomes a creole language. This happens when children are born hearing the language and acquire it as native speakers. These new native speakers help shape the pidgin language beyond its initial simplified form with more elaborate grammatical structures that can allow for more complex meaning, a richer vocabulary, and so on. Eventually, given enough time, the creole language becomes its own language that is distinct and fully independent from either the parent languages.

Learning how to speak a new language of connection

Many of us are speaking druidry as a pidgin language—we began to walk this path within a contact zone of other dominant religions and childhood religions that have shaped our thinking, reactions, and beliefs. And the basic forms of druidry, like those published in many pioneering books and early curricula from this tradition, helped us get the job done as we developed our unique nature spirituality.  These included basic practices like connecting with nature, celebrating the seasons, practicing the bardic arts, working with spirit. But as we grow into our own druidry, both as individuals and as communities, the kinds of material and practices becoming part of this tradition are expanding considerably.

I believe that druidry as a community is in the place of transitioning from a pidgin to a creole language. As more and more people find our tradition and practice it seriously, and as children begin to be born into and grow up in this tradition, as we are increasingly surrounded by groves and communities, we are able to fully develop and expand various parts of the druid tradition to fit these expanded needs. I’ve witnessed this here in the United States on the East Coast, for example, with tremendous growth not only in the number of druid gatherings per year and number of people wanting to attend, but also the kinds of activities we now do at gatherings: community building, coming of age ceremonies, bardic competitions, croning, and saging rituals, the development of permanent sacred spaces and the creation of widespread energetic networks, and more. Our language of druidry is expanding, and each new voice and perspective has much to offer.

So then, how might we “expand” the language of druidry?  I think every single person on this path, from those new to those who have been walking it for a long time has the opportunity to do so.  Here are some of the ways we might engage in this practice:

1. Develop and Share Wildcrafted and Localized Druidries. While druidry originated in the British Isles, there are more people who practice druidry worldwide and here in North America than ever before.  While I think we should see the British Isles as part of the wisdom and background, it is part of that original contact zone language for those of us who are not in the British Isles.  We will certainly be inspired by the mythology, sacred sites, and spiritual practices–but we must embrace the idea of creating something new that is specifically adapted to where we are rooted today.  For those who don’t live in the British Isles, it is very important to develop locally-based and wildcrafted practices.  The Ancient Order of Druids in America is very committed to a wildcrafted druidry path and has an entire curriculum built around wildcrafted druidry as a core principle. Through learning about ecology, planting trees, spending time in nature, and exploring nature through the bardic, ovate, and druid arts, druids get a deeper sense of place and are able to thus, create a wildcrafted druidry that fits their own immediate ecosystem.

Once you have developed these approaches to druidry, I really want to encourage you to share them.  Put that information out there in the world so that others who live in similar bioregions can learn localized practices.  If you’ve read my blog for a while, you know that’s a lot of what I’m doing here–my Sacred Trees in the Americas series, the Allegheny Ogham, how to make Tree Incenses, Acorn Flour, Tree Wassailing, so many more pieces–these are all pieces of localized druidry that I have developed while living in both the US Midwest and the US Mid-Atlantic regions.  If these pieces help others, the tradition becomes richer and more robust. 

2. Put tired debates of authenticity behind us and instead focus on today and tomorrow. Perhaps this is my revival druid path bias showing, but I am growing very tired of talking about authenticity. I don’t think it moves our tradition forward in any meaningful way, and I think it is disrespectful to our direct spiritual ancestors. Yes, a lot of the early druid revival works and authors have been discredited for taking liberties and creating texts; I find these attempts to discredit them problematic for several reasons, particularly for those who practice druidry.  First, they were working within the bounds of acceptable practice within their own age, not ours. This was an age where forgery and plagiarism of texts were common. Second, the practices of the druid revival tradition work—as attested by tens of thousands of druids worldwide.  If it works, obviously, it was inspired. Third, at this point, some druid revival texts, such as Iolo Morganwg’s Barddas, have considerably shaped our tradition for several centuries. And finally, regardless of some of their practices, the Druid Revivalists as a group had an enormous impact in a wide range of fields including modern archeology, poetry, culture, and certainly, nature spirituality.  We have fragments from the ancients, and we have a rich history from the revival–both of those shape who we are today.  But it is modern practitioners–you and I–shape who we are tomorrow. So I suggest we set aside these discussions, acknowledge that the practices work, and think about what we are doing today–and how we can move into a better tomorrow.

Refugia Garden Design

Refugia Garden Design

4.  Focus on being a good ancestor. It strikes me that in the age of the present predicament we face, one of the most important things we can do is live today in a way that makes us good ancestors. What can we do today–spiritually, physically, socially, creatively–to create a better world than the one we live in? That preserves the diversity of life on this planet? That helps humans reconnect with the living earth?  These are the kinds of questions that I find really important now, both for my own practice and in the mentoring and support that I offer those in the AODA and broader druid community.  Druidry offers an alternative perspective to the dominant narratives that are currently killing our planet.  It is important that concepts like nature spirituality are rooted firmly now so that these ideas may flourish beyond our own lives. 

5. Create refugia and regenerate ecosystems. As I’ve discussed before on this blog, there are physical and metaphysical practices we can do now, given the challenges we face as a world.  One of the most powerful we can do is preserve small pockets of life and foster ecosystems in any way we can.  Refugia are how so many species–including humans–survived the last ice age.  Small pockets of abundant life not only support the many species on this planet (birds, insects, mammals, reptiles, amphibians, etc) but also offer humans places to deepen their connection to nature.  You can learn more about how to create a refugia or one example of a refugia here.  Another method that is extremely empowering is learning and practicing permaculture design.  These approaches allow us to do more than honor nature or work with it metaphysically, but be a force of good right now, today, and a champion of all life.

6.  Practice resilience.  If events of the last year have taught us anything, it is that the concept of resilience is going to be a critical skill in the years and decades to come.  Resilience is a term I first learned as a permaculture practitioner–resilient ecosystems were those that are able to withstand hardship, recover quickly when faced with difficulty, and had a capacity to endure.  This same concept, I believe, is central to any spiritual work we do.  We need to become both physically and spiritually resilient so that we can continue to face the difficulties that will only grow in seriousness as we live our lives and continue to walk our spiritual paths.

But resilience isn’t easy–it is a process.  I would argue that it requires both inner and outer work. On the inner side, resilience requires us to adapt, be flexible, and be brave. Practicing resilience requires us to privilege our own self-care, put things in perspective, and continue to work through our own feelings. It requires us to understand our own fears, weaknesses, and shadow selves.  Resilence in our physical lives is something that, thankfully, many more people are attending to now than they were a year ago.  It means being better prepared for things that may occur that are unprecedented (like global pandemics or food shortages).  Physical resilience is about having your basic hierarchy of needs met, even in a time of disruption. It is a good time to start growing some of your own food, look into food storage options like a root cellar and pantry, and make sure that you have a monthm at a minimum, of stores to meet your needs. Physical resilience is also about being flexible and opportunistic, almost like the understory trees I wrote about several weeks ago–learning how to be resourceful and adaptable.  I would argue that resilience is a mindset that you can learn.  Resilience is the great challenge of our age, and will allow us to face any other challenges with strength, wisdom, and peace.  It will certainly help facilitate our work in other areas, and will allow us to thrive even in difficult conditions.

I think these are only some of the things we might do now to help us shape a better future for tomorrow.  But I like to think along these lines, in a positive way, because that allows all of us to do good in the world and keep moving in peace, joy, and hope.

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?

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!

Standing stone - bringing the solar into the telluric

Standing Stones at the Summer Solstice

Ancient peoples set standing stones in various places in the world.  In places, such as in the British Isles or Iceland, you can still often find these standing stones, trilithons, stone circles or stacks of stones.  While their many uses are shrouded in antiquity and subject to some speculation, in the Druid Magic Handbook, John Michael Greer describes standing stones can channel the solar current into the earth, which offers blessing and healing to the land.  I think it’s likely that standing stones can do many other things (tell time, point to astronomical features, be places of worship and community). Today, new groups of people and individuals are choosing to set stones. For our purposes, today, setting stones for land blessing and healing is certainly a good thing to do to provide spiritual support for the land.

The Summer Solstice is a fantastic time to raise a standing stone–in your garden, in a natural place you visit, or even in a planter on your windowsill. You can set a standing stone as part of a permanent sacred grove, sacred garden, or other such space of worship and do this as part of your solstice activities.  The full energy of the light of the sun will infuse your standing stone, allowing it to radiate blessing and light to the landscape.

Choosing Your Stone, Location, and Timing

A stone circle at Sirius Ecovillage--rebuilding sacred landscape features

A stone circle at Sirius Ecovillage–rebuilding sacred landscape features

As someone who has raised standing stones with many others at ritual events, I know how hard this work is to do, especially on a larger scale. Ancient—and modern—standing stones and stone circles were set by communities of people working together, often over long periods of time. The size of a stone that a single person, or small group of people, could set is nowhere near the massive stones of old, such as those seen at Stonehenge, Avebury, or other ancient sites in the UK.

And yet a smaller stone, set by one or two people, is no less effective at bringing in that healing energy and light, creating a space for ritual, and allowing you to commune with the land.

Begin by looking for a stone that you could manage to carry and set on your own or with a small group of friends.  I usually look for stones that are long and thin. Standing stones are ideal if they are able to be placed 1/3 in the ground and 2/3 out of it, somewhere that gets sun. Thus, the best standing stones are ones that are tall and somewhat long but not necessarily very wide. That’s a general guideline, however, and your stone might end up being something shaped very differently. Stones that contain some quartz are ideal (as quartz is an excellent transmitter of energy). Where I live, we have mostly shale and sandstone, I’d choose sandstone over shale since the sandstone has a higher quartz content.

Take your time looking for your standing stone. Look for it when you are hiking, in your yard, walking along streams, just being out in the world. A standing stone will find you when the time is right. I find a lot of these kinds of stones when I’m hiking and kayaking, but getting them back to where I might set them can prove difficult–so understand your own limits or move a stone slowly over time.

Once you have your stone, find the right place to set it—a place where you feel inspired by spirit to do so. This could be anywhere—an edge of a forest or field, in your backyard, even on your patio set in a pot with flowers (if you use this option, consider then moving your ‘energized’ soil to places in need of healing.  Like all other aspects of land healing, make sure that you engage in appropriate deep listening to make sure A) setting the standing stone is appropriate and wanted and B) that you have the right time and location to do such work.

Raising stones the old fashioned way

Raising stones the old fashioned way…yes that’s uphill!

To set your stone, choose a fortuitous day and time. The most fortuitous day of a year and timing for setting a standing stone is noon at the Summer Solstice, as you are calling upon the energy of the sun, and setting the stone when the solar energy is at its peak in both time of day and year will be powerful. You can choose any other day or time that is fortuitous, however, but I do suggest you set it at noon if at all possible.

Physically, to set a stone, you dig a hole, place it where you want it to go, and fill it back in, checking to make sure the stone stays in the position you want it as you fill.  Most standing stones go about 1/3 into the ground for the sake of stability.  I really recommend keeping it natural–no pouring concrete.  Just fill it in with whatever you dig out, add some gravel or smaller stones if you like for stability, and your stone should do well.

If you want, you can plant something around your stone (flowers or veggies if its in a garden, seeds or acorns you find nearby where you are setting the stone) and leave an offering.

You might like to use the following ritual for setting your standing stone.

Ritual for Setting a Standing Stone

Materials: Assemble all of your supplies prior to beginning your ritual. This should include tools needed to move and place your stone (such as a shovel) as well as blessing materials to bless the hole your stone will be seated in.  The ritual below uses an herbal tea made from fresh healing herbs: rosemary, sage, oregano, and lavender as well as a blessing sigil (a pentagram or other sigil as appropriate).

The Ritual

Open up your sacred grove in the manner you usually do.

Begin by stating your intentions for the healing to take place.  While I highly recommend you use your own words, you can also use the words here: “Land before me. What a journey you have had to get to this place.  And now, your healing is coming forth. As you regrow, as you heal, know that I am with you.  I set this standing stone today to aid you with your healing, that you may grow bountiful and diverse.”

Now, bless your stone. Pour some of the tea over the stone, and bless the stones in your own words.  Or you can say, “Sacred stone, sacred ancestor who has been on this land for millennia, thank you for lending your healing power as a channel for the solar current.”

Prepare to dig the hole. Say, “Spirits of nature, powers of this land, I offer my energy to prepare this earth.”

Standing stone - bringing the solar into the telluric

Standing stone – bringing the solar into the telluric

Dig the hole.  As you dig, focus your mind on healing for the land.

After you dig the hole, bless the hole with your own words, or say, “Sacred earth, oh cradle for this stone. Hold this stone firm, and be a conduit for healing to radiate forth.” Pour the remainder of the healing waters in the hole.  Place a blessing sigil in the hole as well.

Set the stone, making sure you firmly tamp down the soil all around the hole.

After you finish, say, “From above to below, from the solar to the telluric, may this stone radiate healing energy to all of the lands. Each day as the sun rises until the sun sets, this stone will serve as a conduit to channel nywfre (noo-iv-ruh) throughout this land.”

Visualize the rays of the sun warming the stone, and then envision the stone channeling those rays into the earth, a beautiful golden light emanating from the stone in all directions. Visualize those rays of golden energy helping plants regrow, seeds take root, eggs hatch, and young ones grow.  Imagine the land before you as a healthy, strong, and abundant place for all.

Offer your own vow as a caretaker of the land (optional, if you feel led).  “As I close this ceremony, I offer myself as a force of good and healing in service to this land.  Lead me as to what you need me to do.  Speak, and I will listen.  I honor you and heed your call.”  Bow your head and cross your arms.

Close the ritual space.

Closing

This ritual is most effective if you visit the stone and continue to offer healing and blessing.  After the initial setting of the stone, you might come back every solstice and equinox and do a full season of healing rituals or use it as a focal point for other work.  Or just come by the stone to commune with nature, meditate, and enjoy the energy.  I hope that the long days of summer (or long nights of winter for those in the southern hemisphere) bless you and keep you safe.

PS: If you haven’t had a chance to check out the Tarot of Trees 10th Anniversary Edition Indegogo Campaign, please consider doing so.  We are working to bring the Tarot of Trees in a revised and larger edition.  Thanks for your support!

Pattern Literacy: A Guide to Nature’s Archetypes

The unfolding of the bramble ferns in the spring always feels, to me, like the unfolding of worlds. The tightly packed fronds, formed at the end of last season and dormant all winter, slowly emerge, uncurling so slowly that you can’t see it happen, but if you come back later in the day, you can see clear progress.  I like to meditate with these ferns, as they connect me to the deeper energies of the cosmos.  The unfolding of the fern frond, there in my backyard, is the same pattern as the Milky Way galaxy in which we all reside.  It is in this sacred pattern that I can see the connection to all things and connect with nature deeply.

 

Sacred Spiral in the Spring Ferns

This post is a follow-up to a great conversation about wildcrafting one’s own druidry that members of the Ancient Order of Druids in America (AODA) had in April 2020.  In this conversation, one of the topics that we briefly we discussed was how people who were new to an ecosystem or transient might benefit from understanding nature’s patterns.  In this AODA-themed post, I would like to offer some deeper discussion of this concept of pattern literacy and share a few of these “universal” patterns that we can use in our druid practice.  Patterns can be used as themes for ovate work and understanding nature deeply, but also for bardic practices (such as incorporating them in the visual arts) or druid work (using them for magic, sigils, meditations, and more).

 

What are nature’s patterns?

Within the human realm, we are surrounded by patterns. Writers like Carl Jung and Joseph Campbell have helped us identify some of the archetypes within human life (the hero, the warrior, the mother, the hermit). Many cultures, including Native American cultures here in the US, have identified the archetypes present in animals (e.g. bear, wolf, eagle) and their broader representation. These archetypes are fairly accessible–many of us know someone who fits the mother, hero, or warrior role, and it’s clear to see how a bear might embody strength and protection. Thes archetypes help us make meaning of the world and to map our specific experience onto more general principles that are consistent across the human experience.  Of course these, too, are archetypes ultimately deriving from nature.  But today, we are focusing on another kind of natural archetype in the form of nature’s patterns.

 

Although it’s not always as apparent, the rest of nature also has its own archetypes, patterns that repeat over and over again; these are often explored in the practice of sacred geometry as well as in plant identification. Understanding some of nature’s broader patterns can help us connect deeply with nature, hone our observation skills, and engage more deeply with our own spiritual practice.   Nature is literally full of these patterns–patterns in weather, migration, blooming, wind, plant life, animal life, insect life, and more.

 

The other thing here that’s useful to remember is that ancient people knew, understood, and worked with these patterns in nature extensively.  We see them reflected among our most ancient sacred symbols.  We see them woven into spiritual and religious iconography, such as the spiral patterns present in Celtic knotwork designs.  Connecting with these ancient patterns helps us connect with our ancient spiritual ancestors, which I always feel has great benefit.  So now let’s look at a few of these big picture archetypes that nature offers:

The Spiral

After a cold and wet spring, the land is finally waking up and growing green here on the Druid’s Garden homestead. One of the characteristic patterns that can be found now is the spiral, as I shared above, reflected in the fern fronds. I also see this same unfolding patterns in the petals of Witch Hazel as they open in the fall, or in the petals of the New England Aster blooms as they die back and go to seed.  While we have a number of different spirals in the world, many of the spiral patterns found on the planet emerge from the sacred geometry of a number of spirals, including the Golden Spiral.

Spirals can be part of our sacred practices as well!

Spirals can be part of our sacred practices as well!

The Golden Spiral, and its associated golden angle and golden ratio, were well honored by many ancient peoples, and were worked with extensively by the Ancient Greeks. The Golden Spiral is a logarithmic spiral, derived from the golden mean equation, which has a value of 1.6180339877… (I can’t put the actual formula in here, but you can see it here if you are interested). The Golden Spiral is also known as the Fibonacci spiral because it is derived when you continue to add up the two numbers to derive a third.   0, 1, 1, 2, 3, 5, 8, 13, 21, 34, 55, 89, 144, and so on.

 

Ancient peoples were particularly fond of the Golden Spiral, Golden Mean, and associated principles. These found their way into many other disciplines, like Ancient Greek architecture or DaVinci’s Last Supper painting.  The use of the Golden spiral in this way was another way that humanity could honor and connect with one of the great principles of the universe.  Speaking of the universe, the spiral pattern found in galaxies is–you guessed it–a Golden Spiral.  As above, so below indeed!

 

Major themes of the spiral:

  • The Microcosm and Macrocosm are present within the spiral.  When you look at the formula and the numbers, what really unfolds from it is like the relationship between the microcosm and the macrocosm: the small is in harmony with the large, and the large is in harmony with the whole.
  • Harmony is one major theme of the spiral–all things are in balance and all things have their place within the great spiral of the universe.
  • Paths to growth and wisdom. The spiral reminds us that things ever-unfold and ever-deepen.  This is the path from innocence and childhood to old age and wisdom.  This is the path that every living being walks, their own spiral path, the spiral of life, and living.  The spiral reminds us that while this path deepens over time, we can also learn a great deal

 

The Branch

The branching pattern is another very common pattern found all through nature.  As I look outside my window as I write these words, I am struck by the massive, 250+-year-old grandmother black oak that stands tall, reaching into the heavens.  Her branching pattern isn’t random; the branching pattern is 2:5, representing yet again, the golden mean. (This was discovered by an 11-year-old boy in 2011, which shows the power of citizen science and gives us hope that there is so much left to discover about the world around us!)  I see this same branching pattern when I kayak at a river delta, or when I look at the larger pattern of rivers flowing into a larger water basin.  When lightning strikes during a particularly bad storm, the branching pattern is also present.  When we trace evolutionary histories or even our own family histories, they branch out from us like a tree.

Branching patterns in walnut trees

Branching patterns in walnut trees

While branching may not have the ancient esoteric connections of some of the other archetypes presented here, I think that we can come to some conclusions about it simply based on how it functions in nature.  Here’s my own take:

  • Flowing from the source. Branches are inherently connecting while also expansive.  When I look at the branching pattern of the watershed that I belong to, each of those tiny branches becomes a larger branch, and all of those eventually flow into the same source–the ocean.  It reminds me that even though I might be a small branch, I am connected to the greater whole.
  • Collective thought and action. It reminds me too, of the power of collective thought and action–how a million small branches of a river can add up to a very strong current. We can be the river–each small stream can combine to a larger force!
  • Paths and choices: the branch also can remind us of the many choices that have led to the present moment, and ever-branching before us, the choices in the present and yet unrealized future

As you find this pattern in nature and meditate on it, I hope you discover your own meanings.

 

The Pentacle / Pentagram

As spring is unfolding on our landscape here, I look to the blossoms of the fruit trees: apples, blackberry, raspberry, and hawthorn. These blossoms all reflect another sacred archetype in nature, one that has at least a 5000-year-old human history: the pentacle or pentagram (they are the same symbol, the pentacle is simply surrounded by a circle while the pentagram is not).

The first recorded human use of the pentagram was by the Chaldeans of Mesopotamia, who lived between the 10th and 6th centuries BC.  Chaldeans were a nomadic people who were known for their skill in magic, astrology, writing, and the arts.  They often inscribed the pentagram into their pottery (for more on the fascinating Chaldeans, check out Chaldean Magic: Its Origin and Development by François Lenormant). The ancient Greek philosopher, Pythagoras, who lived in the 5th century BC, likely assigned the five elements to the pentacle: earth, air, fire, water, and spirit/psyche.  We see similar uses of the pentacle in antiquity in China and Japan.  Again, as with the golden spiral, the ancient peoples understood and worked with this symbol as one of nature’s archetypes–long associated with the elements and protection.

I find it ironic that, even in my own mundane landscape here in Western PA, people choose to adorn their houses with 5000 year old magical symbols in the form of “barn stars” or “country stars” or the more elaborate cut-out wooden pentacles that can still be seen on old barns dating to the 18th century.  Most modern folks just see them as a “country symbol” but a quick dive into history tells a very different tale!

Magical Barn sign in Somerset County

Magical Barn sign in Somerset County

In nature, you can find the pentacle not only in the blooms of the apple, but later, in the seed pattern.  Cutting an apple lengthwise allows you to see the pentacle pattern reflected there in the seeds.  Once you start seeing the pentacle and other five-fold patterns, you’ll see how abundant and rich they are.  Another cool tidbit–Rubus allegheniensis, the Common Blackberry, reflects this pattern in multiple ways.  You can see it in the spring in the petals, but also in the mature largest leaves (a 5-fold pattern), and, if you cut the stem straight across, the stem itself has a five-pointed pattern.  (And, you can see a Golden Spiral reflected both in the distribution of fruit clusters, leaves and thorns!)  Here are a few interpretations of this incredible sign:

  • Protection. The pentacle and pentagram are all about protection.  They don’t end up on barns in Western PA (or houses or anything else for that matter) without the desire to protect what is inside the barn.  For many early settlers, barns represented their survival: their animals and crops were their life.  Protecting that with the pentacle allowed them to thrive.
  • Unification of the Elements.  For millennia, the pentacle has also represented the union of the five elements of earth, air, fire, water, and spirit.

The Wave

A final common pattern is the wave.  This pattern is often on the level of the landscape: we see the wave pattern as waves in the ocean or sea, sand on the ocean floor, the pattern of sand from the wind in the desert.  We can see the same wave pattern in water flowing on a river or in blowing tall grasses in the wind. If we look into the sky, at times, the same pattern is sometimes reflected in the dispersion of clouds.  Waves reflect movement and the intersection of the elements: the sea with the shore (ocean waves, waves in sand under surface), the sand (earth) with the wind; the water in the clouds with the air.  Waves are all around us, showing us that change is constant.

  • Movement and energy. I think of the wave a lot like “The Chariot” card from the tarot—waves signify patterns of movement.
  • Variety–While the movement and energy are constant, the changes present in the wave pattern also teaches us the power of repetition, of pattern, and of predictability of change.  Each wave that crashes on the shore is unique and yet, consistent with other waves. waves remind us that change is all around us, the wind and waves are constantly changing and yet, also, repeating their unique patterns over time.  In the same way that humans have certain characteristics (e.g. two eyes, two hands, two feet) but infinite variation.

Key Plant Patterns

While I’ve just offered four major patterns in nature, I also want to talk briefly about other kinds of patterns, those we can find in plants.  Each plant family has its own patterns–patterns that repeat across species.

For example, the Rose (Rosaceae) family plants happen to mostly follow a pentacle pattern, particularly with their flowers, while the leaves are alternate and usually oval-shaped with serrated edges.  Plants in the mint family (Lamiaceae) instead, have a square stem/stalk, leaves that grow opposite from one another, seed pods that contain four seeds each, and are often aromatic (e.g. when you crush a leaf and smell it, it has a distinct smell).  Plants in the pea/legume family (Fabaceae) have an irregularly shaped flower that often has two large petals (called banners), two smaller wings, and a single petal called a Keel (similar to the keel on a sailboat). They often have pea-like pods and pinnate leaves.  I share these three patterns to help you see that each plant family has its own characteristics, things that define them, and if we learn those things, we can better understand, connect, and identify with life.  (I’ve mentioned it before, but the book Botany in a Day is the best guide out there to learn plant patterns).

Understanding these kinds of patterns can also help you navigate the world safely and with identification skills that can come in handy. For example, a few years ago, a friend and I decided to camp in the Flordia Keys–we had never been there and wanted to do some kayaking, etc, and get away from winter for a bit When we got there, I noticed a particular pattern that appeared to be what I would consider “Toxicodendron” like (e.g. in the sumac family). And I was right: I had just met a poisonwood tree–which turned out to everywhere in the Keys.  Poisonwood isn’t actually in the Toxicodendron subspecies, but it does belong to the larger sumac / cashew (Anacardiaceae) family.  Because I already knew the pattern of what these plants looked like from my longstanding relationship with Poison Ivy, I was quite good at quickly spotting them–saving my friend and I a nasty bout of dermatitis. 

The other piece here with plant patterns is useful for those that might be traveling and/or moving somewhere new.  If you are deeply connected with your local ecosystem and have to temporarily or permanently relocate, learning these larger patterns of nature can really help you reconnect.  Maybe you can’t find that which was growing in your old home, but you can find plants in the same plant family, which can help you re-establish and build these relationships.

Patterns in Spiritual Practice

Patterns in nature and in plants can offer many different kinds of insights for spiritual practice in the bardic, ovate, or druid arts.  In the ovate arts, plant patterns can help you more deeply connect to nature, identify plants, and work with the land and the spirits of the land.  You can establish deep relationships with plants across similar species by understanding them, identifying them, and looking for patterns.  In the druid arts, consider using nature’s patterns for themes for ritual work, meditations, or sigils.  In the bardic arts, you can use nature’s patterns as themes and inspiration for poetry, writing, visual arts, music, dance, and more!  The sky is the limit in terms of what you can do with these powerful patterns.

I’d also argue that many of the symbols that are developed over time by human cultures have their ancient roots in nature.  We might have advanced writing systems and iconography, but if you go back far enough, nature’s language is embedded within all of our symbols.

Patterns of the World

I hope that this post has helped illustrate the many magical and wonderful patterns present in our natural world.  Do you have any additional patterns to share?  How have you worked with these patterns? Are you working with other patterns? I’d love to hear more.

 

PS: Tarot of Trees 4th edition! I also wanted to announce that we are working to fund the 10th-anniversary edition of the Tarot of Trees.  If you liked the original, please check out the Indegogo campaign here.  We are offering the Tarot of Trees in a larger size with a new design.

Finding Balance at the Spring Equinox: A Sun Ritual Using the Three Druid Elements

The Spring Equinox, Alban Eiler, is the time when the light and the dark in the world are in balance. The timing of the Equinox is fortuitous–this time of balance–after such turmoil in the world. Here in the last two weeks here in the US, we’ve been on a whirlwind of change where nearly every person’s life has been radically disrupted and changed due to the global pandemic. Given the circumstances of where we are, today, I’d like to offer a balancing ritual for Spring Equinox that you can do personally to help bring balance into your life.  (I’m posting this a few days early from my usual weekly post so that you have it in time for the Equinox!)

 

Preliminaries

A representation of the 3 druid elements

A representation of the 3 druid elements

This ritual uses the three druid elements: Gywar, Calas, and Nyfre, drawn from the druid revival for the ritual. These three terms, deriving from old Welsh, represent three principles in the universe.  I think they are particularly useful for a spring equinox balancing ritual.

 

Nwyfre (NOO-iv-ruh) literally translates as “sky” or “heaven” and refers to the life force or vital energy that is in each of us.  Nywfre is the spark of life, that which separates an inanimate thing from an animate being.

 

Gwyar (GOO-yar) literally translates as “blood”, and refers to the concept of flow, flexibility, fluidity, motion, and general change. This is the element that acts like water, flowing around obstacles rather than hitting up against them.

 

Calas (CAH-lass) is tied to the old Welsh word “Caled” and literally translates as “hard”.  This is the element of solidity, stability, and grounding.

 

What’s interesting is that to truly have balance, we can’t just focus on Calas (grounding), which might be the first thing that would come to mind.  A situation as unstable as what is before us requires us to balance the three elements together: we do need Calas to help us be stable and rooted, but we also need a great deal of Gwyar, as the situation is evolving rapidly and nobody knows what is next.  Nwyfre is life itself–and embracing life during this challenging time focuses our energy not on the chaos and fear of death but on the energies of life, thus bringing us into greater harmony.

 

This ritual also uses three prayers (two from the druid tradition and one I wrote) and uses the chanting of another welsh term, Awen.  For more on Awen, see this post.

 

The following ritual would ideally be done in three parts: as the sun rises, at mid-day, and as the sun sets (this is the first version of the ritual I present). The second variant of the ritual still uses the energy of the sunrise, noonday, and sunset times of the sun, but in a metaphorical sense. Thus, I will offer two variants of the ritual.

 

The Ritual: Balancing of Gwyar, Calas, and Nyfre: A Three-Part Sunrise – Noonday and Sunset Ritual

The solar current rising at sunrise

Sunrise

Select a sacred place that you can return to at three points in the day: sunrise (or early morning), noon, and sunset.  Ideally, this should be a place that you can open up a sacred grove in, leave, and return to throughout the day and one where nobody else will disturb for the day (e.g. a spot outside or a spare bedroom). If you would like, you can set up an altar in this spot.

 

For this ritual, you should also have an offering for the land and her spirits. See this post for more on offerings. In terms of your offering, I think what you do, and how you offer, are very personal things. Offerings should be personal and tied to those spirits/deities/powers/lands/places you work with.

 

Sunrise:

Either in the early morning or just as the light is beginning to come into the world, go to your sacred space.

 

Open up a sacred grove in your tradition. For this, I suggest using whatever grove / sacred space opening you have in your tradition or using the AODA’s Solitary Grove Opening. If you do not have a dedicated spot for the three stages of ritual, I instead suggest doing the AODA’s Sphere of Protection ritual around yourself to start the ritual.

 

Make your offering in your own words. Leave your offering in your space.

 

As the sun is beginning to rise (or observing the rising sun), say, “Sunrise is a time when the sun rises from the earth.  The promise of the day is before us.  The balance between light and dark is here.  We enter the light half of the year, full of promise and possibility.”

 

Pause, continuing to observe the sun. Then say, “As the sun rises with possibility, I call upon this moment to provide me fluidity, flexibility, and the ability to adapt to a radically changing world. I now intone the ancient word for flow: “Gywar (GOO-yar), Gywar, Gwyar.” (Chant this as much as you feel led).

 

Stand facing the sun, and feel its rays upon your skin. Observe how the light continues to change as the sun rises. Feel the possibility of this moment. Pay attention to how the winds flow upon the land, and how the land awakens. Spend some time in mediation as the sun rises, drawing upon the fluidity and flexibility of this moment.

 

Say a Prayer of Flow (By Dana O’Driscoll):

Let me be like the waters,
Let me move like the sea,
Let me flow with the currents,
Let my spirit be free

Let me fly like an eagle
Let me buzz like a bee
Let me swim like an otter
Let my spirit be free

When the world is crushing
And I am unable to see
Let me flow like the river,
Let the awen flow in me!

 

When you are finished, leave the sacred space and go about your day until the mid-day sun.

 

Noon:

Enter your sacred space. Take a few moments to come back into your ritual mindset through deep breathing and quieting your mind.

 

Say, “Noon-day is when the power of the sun is at its zenith. This is when the sun’s rays offer life and vitality to all.  As the sun is at its height, I call upon this moment to provide me vitality, strength, and energy.  I now intone the ancient word for the lifeforce, “Nwyfre (NOO-iv-ruh), Nywfre, Nywfre.”

 

At this point, spend some moments in the light of the sun.  Soak in the sun’s vital rays, and observe the leaves and plant life upon the landscape and their interaction with the sun.  You might feel led to do some movement meditation, dance, or another vitalizing movement at this time.  when you feel the work is complete,  say the Druid’s Prayer:

 

Grant, O Spirits, your protection
And in protection, strength
And in strength, understanding
And in understanding, knowledge
And in knowledge, the knowledge of justice
And in the knowledge of justice, the love of it
And in the love of it, the love of all existences
And in the love of all existences, the love of earth our mother and all Goodness.

 

Chant three Awens (Ahh-oh-en) <As you chant the Awens, feel this vitalizing force settle deeply within you.>

 

Leave the sacred space until sunset.

 

Sunset: Arrive just as the sun is setting, where it is just beginning to touch the edge of the horizon.

 

Say, “Sunset is a time when the sun meets the earth.  As the sun enter’s the earth’s embrace, I call upon this moment to provide me grounding, stability, and peace.  I now intone the ancient word for grounding: Calas (CAY-lass), Calas, Calas.”(Chant this as much as you feel led).

 

At this point, if you can, lay or sit upon the ground.  Feel the solidity of the ground beneath your feet.  Feel the deepening darkness on the landscape.  Spend some time in meditation as the darkness comes.  As the darkness comes, feel the womb of the earth supporting you, grounding you, and providing you peace.

 

When you are finished with your meditation, say the Druid’s Peace Prayer (this is my own variant):

 

“Deep within the still center of my being may I find peace.” <Pause, feeling the peace within you>

“Quietly, within the circle of this grove, may I share peace.” <Pause, feeling the peace within this space>

“Gently within the circle of all life, may I radiate peace.” <Pause, feeling the peace emanating from you outward.”

 

Close your sacred space (using your own tradition or using the AODA’s solitary grove closing ritual).

Single Moment Variant

Sunset

The above ritual uses three moments in time to call upon the druid elements and uses druid prayer (mostly traditional, one new one) to help connect to those energies.  I suggest removing the first two druids prayers, finishing instead with just the Druid’s Peace Prayer, and using visualization techniques for each of the moments where you would otherwise be in the sun. I also suggest using a drum, bell or another instrument to shift between the three points of the sun’s path across the sky.

 

Here is the adapted ritual.

 

Open up your sacred space and make your offering.  For this, I suggest using whatever grove / sacred space opening you have in your tradition or using the AODA’s Solitary Grove Opening.

 

Make your offering in your own words.

 

Say: “Sunrise is a time when the sun rises from the earth.  The promise of the day is before us.  The balance between light and dark is here.  We enter the light half of the year, full of promise and possibility.”

 

“As the sun rises with possibility, I call upon this moment to provide me fluidity, flexibility, and the ability to adapt to a radically changing world.  I now intone the ancient word for flow: “Gywar (GOO-yar), Gywar, Gwyar.” (Chant this as much as you feel led).

 

Envision the most beautiful sunrise you have ever seen. Feel the possibility and anticipation of the sun at the start of the new day.  Bring this possibility, flow, and energy into your life.

 

Pause, play a few notes on your instrument, ring a bell or singing bowl.  When you are ready to proceed:

 

Say, “Noon-day is when the power of the sun is at its zenith. This is when the sun’s rays offer life and vitality to all.  As the sun is at its height, I call upon this moment to provide me vitality, strength, and energy.  I now intone the ancient word for the lifeforce, “Nwyfre (NOO-iv-ruh), Nywfre, Nywfre.”

 

At this point, envision the sun at its highest point on a warm summer day.  Envision yourself soaking in the sun’s vital rays. You might feel led to do some movement meditation, dance, or another vitalizing movement at this time.

 

Pause, play again a few notes on your instrument, ring a bell, or use a singing bowl.  When you are ready to proceed:

 

Say, “Sunset is a time when the sun meets the earth.  As the sun enter’s the earth’s embrace, I call upon this moment to provide me grounding, stability, and peace.  I now intone the ancient word for grounding: Calas (CAY-lass), Calas, Calas.”(Chant this as much as you feel led).

 

At this point, if you can, lay or sit upon the ground.  Feel the solidity of the ground beneath your feet.  Envision a beautiful sunset, the most beautiful sunset you have ever seen, in your mind’s eye.  Envision that sun setting, and feel the deepening darkness on the landscape.  Feel the womb of the earth supporting you, grounding you, and providing you peace.

 

When you are finished with your meditation, say the Druid’s Peace Prayer (this is my own variant):

 

“Deep within the still center of my being may I find peace.” <Pause, feeling the peace within you>

“Quietly, within the circle of this grove, may I share peace.” <Pause, feeling the peace within this space>

“Gently within the circle of all life, may I radiate peace.” <Pause, feeling the peace emanating from you outward.”

 

Close your sacred space (using your own tradition or using the AODA’s solitary grove closing ritual)

Land Blessing Ceremony using the Seven Element (AODA) Framework

Loving the Land

Loving the Land (Earth Element card from the Plant Spirit Oracle!)

Last week, I provided an overview of the AODA’s seven-element system.  I have worked with this system as my primary magical and energetic practice for almost 15 years and have found it to be an extraordinarily flexible and engaging approach to working with the land, the spirits of nature, and providing blessing and healing to the land. Thus, today’s ritual is a land blessing ceremony, with both solitary practitioner and group variants.

 

Many traditional land blessing ceremonies include using some form of energy (in our case, the seven elements) to bless and protect a space. This ceremony draws upon the energy of the seven directions for blessing and healing.  This ceremony is ideally done walking the perimeter of a piece of land you want to protect.  If you aren’t able to walk a perimeter of the space due to size or other considerations, you can adapt it by simply calling in the elements. I would suggest before doing this ceremony, you do deep listening (chapter 2) with the land to make sure such a ceremony would be welcome (it almost always is!) This ceremony has individual and group variations.

 

Land Blessing Ceremony for a Solitary Practitioner

Materials: A bowl of lightly salted water and a smoke cleansing (smudge) stick (with a candle or lighter for relighting). A bowl of herbs, soil, or sand for marking the circle of spirit below. A wand, staff, sword, or knife for tracing the circle of spirit above. A bell, rattle, or drum for sounding spirit within. You can place all materials on a central altar and/or lay them on the ground.  Prior to the ritual, select a central stone, tree or other natural feature to be the anchor for the energy that you will be raising.

 

Declare intentions.  Start the ritual by declaring your intentions in your own words. For example: “The purpose of this ceremony is to bless and protect this landscape and allow for regeneration to happen.  I am here as a healer, friend, and fellow inhabitant of this land.  May peace abide in this working and throughout these lands.”

 

Make an offering.  See Chapter X for appropriate offerings. You can use your own words or say, “Spirits of place, spirits of this land, I make this offering to honor and acknowledge you. Guardians of this place, of matter or spirit, be with this place.”  Pause and wait for any messages or feelings before continuing.

 

Fire and Air.  Walk the perimeter of the land and/or in a large circle within the land for the next part. As you walk, you will begin by blessing the space with the four classical elements, air, fire, water, and earth. First, bless and clear the space using air and fire with your smoke purification stick. As you walk, visualize the elements of air and fire strongly in this place (you can envision them as a yellow and red light). As you walk in a Deosil (clockwise) pattern, chant:

Smoke of healing herbs and sacred fires that purify. Clear and bless this place.”

When you return to the place you began, pause as envision the energy of air and fire.

 

Earth and Water. Now, bless and clear the space with water and earth.  Again, envision the elements strongly in this space (you can envision them as a blue and green light). Take your bowl of water and flick it out with your fingers as you walk.

            “Waters of the sacred pool and salt of the earth.  Clear and bless this place.”

When you return to the place you began, pause as envision the energy of water and earth.

 

 

Spirit Below and Telluric Current. Move to the center of the space. Say, “I call upon the three aspects of spirit, those which connect the worlds. Let the spirit which flows within all living beings bless and protect this place today and always.”

 

Draw a circle on the ground in a desoil, as large as you would like. Alternatively, you can once again walk the perimeter of your space. Mark as you are drawing your circle, mark it with the herbs/flowers/sand. Move to the center of the circle and place your hands on the earth.  Pause and envision the currents of energy deep within the earth. Say, “I call to spirit below to bless and protect this land. Great telluric current that moves through this land, great soil web of all life, I ask that you fill this land with your energy and blessing.”

 

Pause and envision the currents deep within the heart of the earth as a green-gold, rising up from the core of the earth and blessing the land around you, bathing the land in a gold-green glow.

 

Spirit Above and Solar Current.  Using your hand or other tool (wand, staff, etc.) draw a circle in the air above you. Alternatively, if your space is small, you can walk the perimeter with your hand or tool in the air. Move to the center of your circle and raise your hands into the sky.  Pause and envision the energy of the sun and movement of the planets, all providing energy and influence. Say, ““I call to spirit above to bless and protect this land. Sun that shines above and the turning wheel of the stars that bathes this land in radiance, I ask that you fill this land with your energy and blessing.”

 

Pause and envision the sun radiating the solar current down to you a beautiful yellow golden light. Envision the stars and planets each contributing their own light. This light blesses the land around you, bathing the land in a golden glow.

 

Spirit Within and Lunar Current. Using the drum, noisemaker, or a simple chant, begin to reach out to the spirit within all things. The spark of life, the nywfre that flows within each thing, this is the power of spirit within. Place your hands on a living thing within the land, such as a central tree or stone, and sense the spirit within it.  Say, “I call to spirit within, the enduring spirit within all things. Spirit that connects us all, I ask that you fill this land with your energy and blessing.”

 

Pause and envision the spark of life and spirit of all things, rising up from within.  Envision the other six energies coming to the central point where you have your anchor stone/tree and see the energy pouring into that anchor point, only then to radiate outward to the surrounding land being protected.

 

Deep Listening and Divination.

Make space for the spirits of the land to communicate with you before finishing your ceremony. For this, I suggest either deep listening (if you have honed your skills) or using a divination system. Allow yourself to grow quiet and let the voices of the land speak to you.

 

Gratitude and Closing

Close the ceremony by thanking the seven directions.

Move to the east and say, “Spirits of the east, powers of air, thank you for your blessing this day.”

Move to the south and say, “Spirits of the south, powers of fire, thank you for your blessing this day.”

Move to the west and say, “Spirits of the west, powers of water, thank you for your blessing this day.”

Move to the north and say, “Spirits of the north, powers of earth, thank you for your blessing this day.”

Move to the center, and put your hands on the earth.  Say, “Spirits of the below, power of the telluric current, thank you for your blessing this day.”

Raise your hands to the heavens.  Say, “Spirits of the above, power of the solar current, thank you for your blessing this day.”

Cross your arms over your chest and close your eyes.  Say, “Spirit within all things, power of the lunar current, thank you for your blessing this day.”

 

Group Ceremony Variant

This ritual can be done in a group setting. If you have less than seven people, divide up the elements between you. You can also split up earth and water and air and fire into separate elements (see language below). If you have a larger group, multiple people can carry a representation of the element and/or some other energy raising object, such as bell, drum, or rattle.  Language for all four elements is as follows:

Air:      “Smoke of healing herbs and sacred fires that purify. Clear and bless this place.”

Fire:    “Sacred fires that purify.  Clear and bless this place.”

Water: “Waters of the sacred pool.  Clear and bless this place.”

Earth:  “Salt of the earth.  Clear and bless this place.”

 

 

Seven Elements as a Framework

The nice thing about the seven-element framework is that its quite adaptable.  Once you have it, you can do a lot of different things with it–this land blessing ceremony is but one of any number of options.  Blessings till next time!

 

 

The AODA’s Seven Element System: Above, Below, Within, Earth, Air, Fire, Water

The AODA's Sphere of Protection in a Tree

The AODA’s Sphere of Protection in a Tree demonstrating the seven-element framework

 

Perhaps the first thing to think about in any system of spiritual or magical practice is the way in which a practice offers a framework to understand reality. These frameworks vary widely based on the spiritual tradition: some use a complex system of deities to map concepts to reality.  Deities often have domains and represent certain aspects of reality (e.g the Horned God Cernunnos of Celtic Mythology can represent fertility, abundance, the land itself, and so forth). Other systems may have songs, stories, and dances to help explain the world.  Other systems may recognize different kinds of energies and map them (such as the Jewish Kabbalah or Yggdrasil, the world tree, in Norse tradition, In AODA, our primary framework is a seven-element framework. The seven-element system is a highly adaptable and non-dogmatic framework that you can use for a variety of purposes, whether or not you belong to AODA. As an elemental framework, it works with a classification of energies present on the land to provide a framework for raising and drawing energy in particular ways, for rituals and more. Once you have an understanding of a system of representation like the seven elements, you can work with it in any myriad of ways to develop your own unique practices, adapt it to your local ecosystem, and so forth.

 

The seven elements include three aspects of spirit: spirit above, spirit below, and spirit within, as well as earth, air, fire, and water. Thus, in this post, I’ll explain the historical roots of this framework and some of its features. This post is really the precursor to next week’s post when I show how this kind of framework can be used to create any number of rituals and practices, including land healing and blessing.  (As a reminder, since I became Grand Archdruid of AODA, I’m dedicating one post a month to AODA-specific practices!)

 

Understanding the Elements as a System of Representation and as Symbols

The first part of the seven-element framework is the four classical elements. The classical elements of earth, air, fire, and water or some similar equivalent were part of many ancient cultures including those of Ancient Greece, Persia, Babylonia, Tibet, and China. In ancient Persia around 600 BCE, the ancient philosopher Zarathustra (Zoroaster) seems to have originated–or at least, first written down–the four-element theory and described the four elements as “sacred” and “essential for the survival of all living beings and therefore should be venerated and kept free from any contamination.”[3] The failure to keep these elements pure could anger the gods. If only the modern world had such wisdom!

 

As in the classic period, today, the elements can be seen both as physical things (e.g. the soil as earth, the fire as fire, water in a stream) as well as metaphysical. Thus, we can see the four elements represented in nature and in revival druid symbolism, but also emotionally and physically in the human body. For example, earth in the druid tradition is tied to the energy of the bear, trees, and stones on the physical landscape. We can see representations of the earth everywhere we look–in the mountains, the stones, the caves. Its also tied to the personality qualities of determination and perseverance, the physical bodily qualities of being strong or having a high constitution, and the metaphysical qualities of grounding and rootedness. If we were to trace the element of earth back to through traditional western herbalism, we’d also see earth connected to the melancholic temperament, which indicates a deeply reflective, introspective, and quiet individual. Thus, the element of earth as a concept gives us a system to help classify and categorize the worlds within and without. This kind of thing is quite useful when you want to call upon all of the above with a single word or symbol, as we do in the Sphere of Protection ritual and other such rituals in AODA.  What I mean here is this: if I want to bring these qualities into my life, a simple thing I could do is trace the symbol of earth in the air each day (in AODA, it is a circle with a line pointing to the earth), carry a stone in my pocket, or lay down upon the earth.

 

What any elemental (or other) framework does, including AODA’s 7 element system, the Hebrew Kabbalistic Tree of Life, the Chinese 5 element system, and so on, is offer a way to represent the world.  It offers a way to take the complexity of matter and spirit and put it into an accessible framework that can be worked, adapted, and understood. Elemental frameworks, such as the classic four elements work to create a more simple system to represent the complexities of reality. The elements are symbols. Symbols are simplified things (e.g. a word, an image) that stand-in for something else or represents it, usually a set of much more nuanced and complex concepts. Symbols help us interpret and understand the world, and offer us frameworks not only for meditation and ritual but also for daily life.

 

The reasons you might to want to master such a system are numerous. For me, it helps me design effective and on-the-spot rituals and practices, design effective meditations, understand the ways my life may be in balance or out of it, and allows me to have a system of understanding in which to work as a druid.

 

 

The Four Elements

And so we begin with the four elements in AODA’s system, drawn from the broader druid revival and western antiquity.  These are some of the classic meanings for each, but in AODA practice, we encourage individuals to adapt these meanings as they see fit.

 

Earth is the element tied to the north, to the dark moon, to the energy of winter and midnight.  We find the earth physically in mountains, stones, trees, all of what classical writers would call “the firmament.”  The energy of earth, manifesting metaphysically, offers grounding, stability, strength, and perseverance. Earth encourages us to be grounded and stable in our work.  In the druid revival tradition, earth is often associated with the great bear, both manifested in the heavens as Ursa Major, but also on earth as a physical bear, who represents many of earth’s qualities.

 

Air is the element tied to the east, to the waxing moon, to the energy of spring and dawn.  We find the air physically in the wind, the sky, the clouds, the rustle of the leaves as they blow in the breeze.  The energy of air, manifesting metaphysically, offers us clarity, knowledge, wisdom, focus, and objectivity. Air encourages us to temper our emotions with reason, evidence, and clear thinking.  In the druid revival tradition, air is associated with the hawk soaring in the air at dawn.

 

Fire is the element tied to the south, to the full moon, to the energy of summer and noon.  We find the fire physically as a fire itself (such as that at a campsite or in your fireplace) but also in the combustion materials to create heat and energy (in the modern world, oil or electricity). The energy of fire, manifesting metaphysically, has to do with our inspiration, transformation, creativity, passions, and will—how we direct our lives and what we want to bring into manifestation. In the classical texts, fire is often closest to the divine as it is a transformative agent. In the druid revival tradition, fire is associated with the stag, often depicted in a summer forest.

 

Water element from the Plant Spirit Oracle

Water is the element tied to the west, to the waning moon, the energy of fall and the dusk.  We find the water physically in rivers, lakes, oceans, springs, streams, storms, and even in our own bodies. The energy of water, manifesting metaphysically, offers us intuition, emotion, healing, wisdom, connection, particularly connection with nature and spirit, and flow. In the druid revival tradition, water is associated with the salmon of wisdom, originally coming from the Fenian cycle[4] of Irish mythology, where the salmon who lived in the well of wisdom ate nine hazelnuts and was later caught by Finn, who cooked the salmon and had the wisdom transferred to him.  We might then see the water as helping us have wisdom, which is the integration of the head/heart and subconscious/conscious mind.

 

What I’ve just shared are the meanings that are most common. But in AODA practice, we encourage druids to develop “wildcrafted” and ecoregional druidries. So a druid living in California might have a different interpretation of what these elements are on their landscape than one living in Pennsylvania.  In fact, my own elemental animal interpretations are different based on the dominant animals in my landscape and I tie each of my elements to sacred trees. Each druid can thus adapt these basic meanings and directions as they see fit for their own wildcrafted and ecoregional druidry.

The Three Aspects of Spirit and the Three Currents

Drawing upon the earlier writings of the Greek writer Empedocles who introduced the four elements to the Ancient Greek World, Aristotle added a 5th element, Aether (spirit) to the four classical elements. The original four elements were considered four states of matter with the fifth being a connection to the metaphysical (that which is beyond the physical).  In AODA, we recognize three aspects of spirit–above, below, and within.  This distinction is certainly present in the druid revival (for example, see Trilithon, volume 1 for a druid revival text on the telluric current).

 

Spirit Above: The Solar Current

The Solar current is the energy—physical and metaphysical—that comes from the sun, our ultimate source of life. The solar current is magically associated with things in the sky: the heavens and birds: hawks, eagles, and roosters. Additionally, I have found that certain plants also can draw and radiate solar energy quote effectively—Dandelion (dominant in the spring); St. John’s Wort (dominant in at midsummer), and goldenrod (dominant in the fall) are three such plants. For Land healing or other earth-based work, we can use these specific solar plants when we need to light up dark places (energetically) and focus the solar current’s healing light.

 

Solar energy, being directly tied to the sun, changes based on the position of the sun in the sky on a daily basis.  That is, solar energy is different at noon than it is at dusk, dawn, or midnight. It also changes based on where the sun is in the wheel of the year; the energy of the sun is different on June 21st, the summer solstice than it is on the Winter Solstice on Dec 21st.)

 

Connected to the sun are the other solar bodies in our solar system and more broadly in the celestial heavens. In the Druid Magic Handbook, John Michael Greer notes that other planets in the solar system directly reflect the energy of the sun, so astrological influences can help us understand the current manifestation of the solar current at various present moments.  This is all to say that solar energy is ever powerful, and ever-changing, in our lives.

 

Standing stone - bringing the solar into the telluric

Standing stone – bringing the solar into the telluric

We can see the solar current manifested differently in the world’s religions—Christianity, for example, is a very solar focused tradition.  When you look at pictures of saints or Jesus, they are often accompanied by rays of light from heaven, god’s light shining down, even the halo of light around the head of a saint or Jesus. Buddhism, likewise, focuses on achieving “higher levels” of consciousness and being—these are all solar in nature. Any time that you hear things about ascension, the light of the sun, and so on, that’s the solar energy being connected to and being drawn upon. Part of the allure of these traditions, in some cases, is the idea of escapism—since the material earth is problematic and imperfect, we can ascend and go to more perfect realms. The problem with some of this thinking is that it separates the living earth from all things sacred or holy—I firmly believe that part of the reason that such pillaging of the planet is happening is because of the emphasis in dominant world religions on solar aspects as divine and earthy aspects as not.  The earth, then, is seen only as a resource worth taking from.

 

Spirit Below: The Telluric Current

While the light of the sun comes down to earth, the Telluric current rises from the heat and energy of the earth itself. Ecologically, we have the molten core of the earth which drives the earth’s tectonic plates and thus, shapes the landmass on the surface. Tectonic plates and landmasses, along with the energy of the sun and the composition of the atmosphere, determine our climate[1]. The great soil web of life, which contains millions of organisms in a single teaspoon of rich soil[2], also supports all life. Thus, we can see the importance of the biological aspects of the earth in the larger patterns of life on this planet.

 

The telluric current’s name comes from “Tellus,” a name for the ancient Roman goddess of the earth. She was also known as “terra mater” or Mother earth; later, this was a word in Latin “telluric” meaning “land, territory or earth.” These ancient connections, then, are present in the name itself, where the earth and her energy were often personified and worshipped as divine.

 

This telluric energy starts at the center of the earth and rises up, through the layers of the stone and molten flows, through the groundwater and underwater aquifers, through the minerals and layers of fossils, and into the crust of the earth. It takes its shape from what is on the surface: plants, trees, roads, rivers, valleys, rivers, and so on. As Greer notes in the Druid Magic Handbook, it is powerfully affected by underground sources of water (aquifers); springs and wells that come up from the land have very strong concentrations of telluric energy. This helps explain both why sacred wells, throughout the ages, have been such an important part of spiritual traditions in many parts of the world–and why we can use spring water for healing and energizing purposes. This also explains why fracking, which taints the underground waters themselves, is so horrifically bad.

 

As RJ Stewart notes in Earthlight, it is from the currents of the earth that the nutrients flow from the living earth into our bodies, regenerating them. It is from the telluric that you can find the light of transformation and regeneration. The telluric represents the dark places in the world, the energy found in caves and deep in the depths of our souls. The telluric energy sometimes is about confronting the shadows within ourselves and realizing that those are part of us too. It is about lived experience—the act of being—rather than rationalizing and talking about. In Lines Upon the Landscape, Pennick and Devereux sum this up nicely when they write, “For us, the sense of traveling through a dark and elemental landscape, pregnant with magical and spiritual forces, is no longer experienced. We have separated ourselves from the land and live within our own abstractions” (246). Take a minute to think about the word “dark” – in modern Western culture, it is immediately associated with evil (showing our strong solar bias).  But darkness can be a place of rest, of quietude, of inner learning and knowing.

 

There are fewer traditions that work primarily with the telluric currents—the Underworld tradition (see R. J. Stewart’s line of books as an example) is one such tradition. Many forms of shamanism, where the practitioner is going down into the depths of the earth or their own consciousness to seek allies and assistance is also telluric in nature. These traditions are frequently concerned with transforming the here and now, and seeing the earth as sacred, understanding the sacred soil upon which life depends.  It’s also unfortunate because, throughout history, many telluric-based religions that were indigenous and earth-based were essentially wiped out by solar ones.

Elemental Wheel - Animals in the Druid Tradition (Artwork by yours truly, Dana O'Driscoll)

Elemental Wheel – Traditional Elemental Animals in the Druid Tradition (Artwork by yours truly, Dana O’Driscoll)

Spirit Within: Awakening the Lunar Current

A third current—the lunar current–can be created by consciously bringing the solar current and the telluric current together in union. As Greer writes in the Druid Magic Handbook “When the lunar current awakens in an individual, it awakens the inner sense and unfolds into enlightenment. When it awakens in the land, it brings healing, fertility, and plenty” (p. 30).

 

We can see ancient humans’ deep knowledge of the three currents and their interaction reflected in the ancient ley lines upon the landscape—for example in Cuzco, Peru, which means “navel of the earth” had at its center, the Inca Temple of the Sun. It was here in the Inca temple that the Coricancha (the emperor) sat at the heart of the temple; radiating the light of the sun outward from this temple like a sunburst was a large web of straight lines reaching into the countryside (Lines upon the Landscape, Pennick and Devereux, 251). On the other side of the world, we see the same principles at play in China, where the Chinese emperor sat on his throne in the center of the Imperial Palace (the “Purple Forbidden City”), centered on the imperial road and with gates leading outward to the four directions (Pennick and Devereux, 251). In these, and in other ancient civilizations, the rulers, associated with the sun or considering themselves as “sun gods” or “sons of heaven” radiated via these “transmission lines” to bring the solar energy down and radiate it outward to bless the manifestation of the telluric. In both cases, the ruler was the personal awakening that third current and sending it out for the bounty and health of the land.

 

The lunar current also helps us resolve the binary created by the telluric and solar currents—it shows us that unification is possible and art of awakening the lunar current can be part of our healing arts in magical practice. To return to our opening discussion of “energy”; the Nwyfre flows from the awakening of this third current, through the alchemical synthesis and transformation of the other two into the third.  We can see this unification present also in the works of Jung–the unconscious (represented by the telluric) and the conscious (represented by the solar) come into unison to create a more complete and whole person when unified (a process Jung calls individuation).

 

Adapting the Seven Element Framework to Your Practice

If you are drawn to this framework or are a member of AODA, you might find it helpful to start mapping out your own understanding of these elements in your life and in your local landscape and building a seven-element mandala of ideas, experiences, and themes.  You can do this in many ways and, over time, you can layer many different meanings and understandings into your elemental mandalas.  This practice can take time to understand and requires some interaction and observation with the earth around you.  You can use the attached graphic to the left (click on the graphic for a full-size version) to help you map out the different relationships if you’d like.

 

Seven Element Framework Graphical Representation

Here are some of the many ways you can think about building your own:

  • What local animals to you represent each of the seven elements?
  • What local herbs to you represent each of the seven elements?
  • What local trees to you represent each of the seven elements?
  • See if you can identify local features that mark the elements and directions where you live: a mountain to the north, a river to the west, and so on (this practice may also have you switching directions–e.g. if you live on the east coast, the largest body of water is to the east, not
  • the west!)
  • What emotions tie to each of these elements?
  • Can you develop a movement for each of these elements?
  • If you practice bardic arts, you might consider developing a poem, painting, carving, photograph, or any other practice
  • Can you make a physical representation of this framework on an altar or in your landscape?

 

As an example of how this might work, in the photos earlier in this article, I shared one such bardic/artistic representation of my own. Earlier this year, I was asked to create a set of large elemental banners for the upcoming MAGUS 2020 gathering, which is primarily an OBOD gathering, so they were looking for elemental four-quarter banners.  I was asked to do them with an herbal/plant theme. Thus, I spent some time sketching and meditating on what local herbs would be appropriate (and put them into the seven elemental framework, even though I was only painting the first four for the gathering!)  I came up with the following list of herbs based on my own understanding, observation, and attunement with the local region and made several shifts and revisions during the development process.  Here’s my list:

  • Air/East/Spring Equinox: Dandelion (Taraxacum officinale).  Dandelion is excellent for east because she grows in the spring, she has a yellow flower, she is a dominant plant upon the landscape offering food and medicine, and when she goes into seed, she “takes to the air”.
  • Fire/South/Summer Solstice: Monarda / Bee Balm (Monarda didyma) Monarda here in this region blooms a firey red, bright pink, or light purple in the heat of the summer, usually throughout July.  This medicinal herb is also a very spicy plant–if you eat a leaf, you will have a spicy sensation.  It also helps fight illness and is a native plant here.  I could think of no better plant for fire/south because of both when monarda blooms and monarda’s firey physical nature.
  • Water/West/Fall Equinox: Cattail (Typha latifolia).  Cattail is another native plant here in our bioregion, and a very important one from an ecological perspective, as it helps cleanse and keep our waterways clear.  Like the other plants here, Cattail is a perennial plant, but it is most dominant in the fall as it grows its seed head (which is where it gets the name “cattail”.  Cattail is a water cleansing and water-loving plant often found on the edges of lakes and swamps.  It was perfect for the west!
  • Earth/North/Winter Solstice: Wintergreen (Gaultheria procumbens).  Wintergreen is another native perennial plant here, and while it has its green, waxy, and minty-tasting leaves year-round, by the winter solstice it is producing bright red berries that are flavorful and delicious.  Wintergreen stays green through the winter months.
  • Spirit Above:  Milkweed (Asclepias syriaca).  Milkweed offers such abundance, including four separate harvests for food, during the year, that I think it’s an excellent plant for spirit above.  Part of this is that it has a “spirit” quality as it slowly opens its pods as the season progresses and releases the delightful seed fluffs to the wind.  On a beautiful fall day here, you will see thousands of them in the air, offering a very ethereal quality. It has an enduring nature–there is some form of milkweed always on our landscape, whether it be the beautiful golden pods in the deep winter months to the shoots in the spring.
  • Spirit Below. Ghost pipe (monotropa uniflora).  Another plant imbued with spirit, ghost pipe is a parasitic plant that feeds on dead plant matter (and thus, does not have chlorophyll, giving it a “ghostly” appearance).  Part of why I selected this plant for spirit below is that has tremendous medicinal virtues associated with grounding–this plant is often used for people who need to come back from a bad experience (mental, alcohol/drug-induced or otherwise) and it helps them bring their way back to a place of stability–in a way that no other plant does.  It also has an enduring nature; even through all seasons
  • Spirit within. Sage (Salvia officinalis).  The uses of sage for spiritual purposes can be found in many cultures worldwide (it truly may be a “global” herb as far as spiritual practices are concerned).  Sages are found throughout the world, and certainly, here in my own ecosystem, where they are perennial, easy to grow, and abundant.  Sage has a long history of spiritual use in the druid tradition, and certainly, it burns beautifully, connecting matter with spirit, and serving as a connecting herb.  It has the quality of bringing mind, body, and spirit into the same place.

This is only one set of interpretations of the seven-element system, but I hope this example shows you how you might adapt this system to your own local ecosystem and understanding.  Next week, we’ll continue with the adaptations and work with the seven-element system, as I’ll further illustrate these concepts and how they can work together for land blessing and other kinds of rituals!

 

[1] Ruddiman, William F., ed. Tectonic uplift and climate change. Springer Science & Business Media, 2013.

[2] ch, Jeff, and Wayne Lewis. Teaming with microbes. Workman Publishing Company, 2010.

[3] Habashi, Fathi. “Zoroaster and the theory of four elements.” Bulletin for the History of Chemistry 25, no. 2 (2000): 109-115.

[4] Nagy, Joseph Falaky. “Fenian Cycle.” The Encyclopedia of Medieval Literature in Britain (2017): 1-5.