The Druid's Garden

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

Lessons of the River: Nature Connection, Health, and Healing April 23, 2017

Sometimes, natural places call out to us, and we heed their call and journey within these wild places–often gaining profound insights along the way. For some time, I have been called to a particular creek. I would drive over a bridge as I was leaving town to visit my parents, and I watched the creek flow–its gentle water lapping at the shores, ducks swimming, stones and water babbling. I didn’t know the name of the creek, but I knew I wanted to connect with it. Then, one day after a storm last year, I saw some people kayaking on it when it was higher and a bit muddy.  Having just purchased my own kayak, I grew very excited and began asking people about the creek. Eventually, I learned where I might put my kayak in and where I might take it out, resulting in about a six mile paddling trip.

 

A beautiful and warm spring day on a clean river!

A beautiful and warm spring day on a clean river!

Truthfully, the whole journey was a bit of a leap of faith–I had talked to others who had been out on the creek sometime before, but it had been in prior years, and I knew conditions often change. I have a very good kayak that can handle just about anything and have taken some lessons and training to address emergencies, and this was known as a calm and quiet river. I packed some supplies and did a small ritual to protect the boat and off I went. This particular trip offered me several deep insights–but one I’d like to explore today is humans connecting to nature and land/river health (and I think this is a very appropriate post following up from last week exploring Connection as the Core Spiritual Philosophy in the Druid Tradition).

 

The start of my journey was absolutely incredible–the water was pure, the scenery was beautiful. I could see evidence of many people’s interaction with the creek: in a quiet forest you could see benches lining the river, I saw several fishermen was fishing for trout, I saw bikers by the river taking a short break to enjoy the water, and even at one point, I passed a lovingly built small cabin the creek. I could tell from these signs that the river was well loved and appreciated by many in the area, even in some of its more hard-to-reach and secret places.

 

Miles passed in this serene way. I enjoyed my journey immensely and it allowed me to see so much life.  As I came closer to Homer City, which was the town where I had parked my car and was traveling to my “pull out” place, I turned a bend and saw this waterfall rushing into the creek. From a distance, it looked beautiful–I was excited to get up close. But as I started to get closer, something about that waterfall appeared very, very wrong. As I arrived near it, I realized that the waterfall was full of acid mine drainage (AMD), and it had bright yellows, oranges, and metallic spots all over the rocks and was pouring extremely acidic water (probably about a PH 2.5) into that creek.  Later investigation revealed that this particular stream–quite small–is coming out of a series of abandoned mines some 3 or so miles north with no AMD remediation.

 

AMD Waterfall - note the color of water change

AMD Waterfall – note the color of water change

Where the waterfall fell into the creek, the hue of the river changed–it grew cloudy and sickly pale yellow.  The waterfall left this cloudy trail in the water, a very distinct change from before. At first, only the edge of the river where the waterfall was running in was polluted, but as I went down the last mile of the creek, soon, it all took on that color.  Truthfully, as soon as I saw the waterfall and what was happening, I didn’t want to be on that river any longer–I racked my brain to see if I had a place I could pull out of the river early and call a friend to pick me up instead of paddling back to my car. But I decided to go ahead and finish my journey because there was clearly a lesson to see in all of this.

 

In fact, not so many years ago, this entire creek had once been filled with AMD. Acid mine drainage is a very serious issue anywhere where we’ve had coal mines. The earth’s blood and bones are torn up, and in the process, she bleeds, and that pain spills into our rivers. In this area, we have thousands and thousands of abandoned coal mines.  Most of these mines were put in prior to the laws of 1970 that required that mines clean themselves up, prevent runoff into streams, and replant the land. So we have a lot of problem mines that are from pre-1970 that are continually polluting the streams (in fact, this problem can go on for 1000’s of years–some mine runoff in Europe spans back to the time of the Romans!) Around here, due to the high acid content , AMD kills all of the life in and around streams.  The stream has a characteristic orange color, with all of the stones also turned orange and the water itself orange, cloudy, and toxic. In Pennsylvania alone, we have over 3000 miles of AMD-polluted creeks.  They are so prevalent in my area that when I was child, we had so many creeks and streams like that I thought that’s just how all waterways looked.

 

A typical AMD stream with no life

A typical AMD stream with no life

What I didn’t know was that all of Two Lick Creek that I was paddling had similar problems at one time. However, local conservation efforts by several groups have made good headway in the northern part of the river. One a group called the Evergreen Conservancy has been working to clean up one site nearby–and their efforts show!  The other (where I put my kayak in) is the Waterworks Park, that offers an AMD remediation site and wetland. Without the signage indicating that AMD remediation was happening at the Waterworks Park, I would never have known that the northern part Two Lick Creek had ever had an AMD problem.  The creek banks were beautiful, the creek itself full of life and vibrant.  This speaks, among other things, to the power of humans to heal.

 

And so, I simply observed what the AMD waterfall was doing to Two Lick Creek.  The environmental effects were clear.  As I continued to float downstream, the rocks grew tainted and orange, the river grew cloudy and I could no longer see the bottom.  As the river flowed, the tainted water slowly worked its way into the creek–and entire water grew cloudy and the rocks took on an orangish hue.  It wasn’t a serious case of AMD (like my photo above, another creek that nobody interacts with).  Still, nobody was fishing here, that’s for sure.

 

However, the environmental effect wasn’t the most surprising thing on the river that day, instead it was the shift in human-nature interactions. As I floated past the AMD waterfall, I witnessed an invisible “line.”  North of the AMD waterfall, people interacted with the river. They had chairs out behind their houses by it, they had benches, they had little docks, they were out fishing and enjoying the river, and so on. However, after the AMD waterfall, people no longer wanted to be near the river, and they worked to distance themselves from it.  The difference was very striking. People put up fences and walls, dumped their garbage and burn piles near the river, and simply didn’t not go near it.  It became a neglected thing. Despite the same kinds of houses and people and access to the river upstream and downstream, after the river had AMD, it was no longer wanted or desirable. I realized that it wasn’t just that the waterfall tainted the physical water in the river–it also tainted people’s interactions with it.  Pollution literally disconnected humans from nature.

 

In other words, even a small amount of pollution turned the river from something people cared about to something people didn’t.  It turned the river into a site of enjoyment and connection with nature to something to avoid looking at or interacting with.

Upstream: clear, pure, and human connected

Upstream: clear, pure, and human connected (and you can see clear to the bottom–and avoid the rocks!)

 

AMD water...

Downstream: Cloudy, Irony, and human disconnected…(and it’s hard to see to the bottom, and thus, you hit the rocks)

I wonder how often this happens. As lands are polluted or damaged, people no longer want to interact with them.  When people stop caring, stop interacting, even more pollution is allowed to occur.  The pollution itself disconnects us from the land and the more polluted things get, the less we want to interact. Even I, as a druid and land healer, a person who has long faced these things with open eyes and an open heart, had a first reaction of wanting out of that river as soon as I saw what had happened to it.

 

You can see how we have come to the point, in this time of so much pollution and damage, to where people aren’t in nature at all. Why would you want to spend time next to (or on) a polluted river? In a logged forest? Hiking among fracking wells?  (Only crazy druid healers do such things, that that’s spiritual work, not leisure!)  If that’s the only options you have, it is no wonder so many humans are so disconnected.

 

I am left with two profound insights from this experience. First, the work of land healing has an additional dimension that I had previously not realized.  Just like in the permaculture ethical triad of earth care, people care, and fair share: we see these things all entirely linked with the others.  If we can restore nature to a state of health and allow her to thrive, we can help heal not only the land, but the human-land connections (and in doing so, the humans themselves). This allows more interaction with the land, more connection with the land, and helps us grow more “places that people care about.” To me, care and nurturing is an essential quality of helping us, as a species, return to being in a positive and mutually beneficial relationship with nature.  And so, if we heal nature, we can start to heal those connections.

 

But secondly, if we see ourselves and our work as a metaphor for a river, we can gain insights. In journeying down the river, you get to see the growth of the river over time. As each spring or stream flowed into the river, the river’s power and size grew. The creek began, at the start of my journey, about 15 feet across, and by the time I pulled my kayak out of the water 6 miles later, it was spanning 30 or 40 feet. The small “creek” had grown into a river with power, carving out rock faces as it went.  And so, I see the tributaries as people, and all of us, combined as one, could accomplish much more than a single spring or trickle. There is power in these combined currents, just as there is power in numbers of people working together. This is something that I’ve been learning firsthand since taking the first steps to establishing our intentional community here–but also something that I’ve long seen the value of in various kinds of sustainable living (like permablitzes, barn raising or community groups).

 

As much as we, collectively, are the river, we also need to look for the sources of pollution–those things or people that will cloud us and prevent us from being our true and whole selves.  Otherwise, our entire river can become tainted, just like the AMD tainted this river–and that changes everything.  Tainted waterways can be remediated, of course, and perhaps, there are more lessons in this as well.

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The Art of Getting Lost in the Woods, or Cultivating Receptivity December 4, 2016

I think we’ve all had periods of our lives where we feel like we are moving like a stack of dominoes; we have so many things piled on us that we have to keep going, going, and going. In fact, I had a hard conversation this past week with a loved one, someone who is close to me and sees the everyday patterns of my life.  As part of this conversation, I realized that I had been, since moving to a new job a year and a half ago, literally zipping about. Most of my days were just like those dominoes–falling one after another. As soon as I completed a task I would move onto the next one, hardly taking a breath in between. Since moving and taking the new job, I find myself still settling in, still finding my new rhythms, and trying to fit my usual things into less time and space.  He recognized this in me, and asked me to take a few minutes to reflect on it. I’ve written about this before; our culture demands and glorifies the busification of our lives, the constant moving, doing, and pressing ever forward. We see this not only in the workplace, but in our expectations of our daily lives. I think this is especially true as we grow closer to the Western holiday season, where everything seems to be moving much more quickly than usual. It seems that celebrations and time off would be the perfect time to slow down, but instead, it seems that everything speeds up.

 

Time to slow down...

Time to slow down…

 

So today, I’d like to spend time focusing on the opposite of the hustle and bustle: the importance of observation and interaction through meandering, pondering, and wondering and the benefits of doing this work for our own health and nature-based relationships.  This post continues my “Permaculture for Druids” series, and focuses on some additional work with the “observe and interactprinciple.

 

Projective and Receptive States of Being

One useful way of framing today’s topic of being too busy too often is through two common terms used in many western magical systems: projection and reception. We can frame these two principles like taking a hike in the woods.  The first way to hike is with a set goal in mind: a trail we want to walk, a particular landmark we want to see, mushrooms to find, or some other goal to achieve.  This is the projective way of hiking: we are going to take X trail for X hours and see X landmarks.  We are going out to X spots to find X mushrooms.  But remember: that trail has been crafted by someone else, there are lots of people surrounding that popular landmark and our own plans can be disappointing. Or perhaps, the mushrooms are just not in the spot you’d hope they would be!

 

The protective principle is that of the masculine, of the sun, of the elements of air and fire. Projection in the world means that we are out there, doing something, working our wills and using our energy to enact change.  When we are projective, we are often setting ourselves a dedicated path and following that path; it implies that we have an end goal or destination in mind. This is the place we are in often–making plans, enacting them, working to push things forward, engaging in our work in the world.  Projectivity implies a certain kind of control–we are the actors upon our own destiny.  A projective view suggests that we have the power, and we are using that power to achieve our own ends.  Projectivity is both an inner and outer state–focus, determination, drive, and mental stamina are all part of the inner projective place while our specific actions towards a goal help propel us forward.  While projectivity certainly has its place, it can be rather exhausting if that is all we are doing. (And, I’ll just note here, that I wonder how much of these busy schedules really control us?)

 

The alternative way to hike, of course, is to enter natural spaces with a different kind of intent: the intent of wandering with no set goal, no set time frame, and simply seeing what unfolds before us.  This means that we engage in many activities that don’t necessarily have a positive connotation in our culture (but really should): mulling about, being directionless, meandering, and simply taking our time to smell the roses.

 

In western magical systems, the receptive principle is connected to the feminine energy of the moon and the elements of water and earth. And like those principles, receptivity means being open to those things, especially unexpectedly, that come into our lives–allowing things to flow in, allowing us to offer ourselves up to the experience without a set expectation or outcome. Receptivity means taking time to wander and wonder about things we aren’t sure of, to give space and voice to those things before firmly deciding any course or action or solution.  The receptive principle is all about creating space enough, slowing down enough, and turning off our projective natures, long enough to allow nature to have a voice and to take us by the hand and show us some amazing things.

 

Sometimes receptivity also means sitting back and not engaging in the world or putting off driving forward with plans; other times it means doing what we can and having faith in things beyond our control.  Sometimes, it means that the time is not right and the best thing you can do is wait. A lot of us have great difficulty in surrendering our control and simply trusting forces outside of ourselves to bring things in or waiting for a more opportune moment.  Sometimes, the more we try to make something happen, the less likely that thing will be the thing we really want to experience or the less likely it will actually occur. Receptivity applies both in terms of our own minds (cultivating a curiosity, pondering, wondering, and openness) and as well as in our outer experiences.

 

Trail into the woods....

Trails into the woods….

Since most of us have difficulty in particular with the receptive principle, I’m going to spend the remainder of this post talking through some specific activities with regards to interacting in nature that I think can help us cultivate receptivity, to observe, and to simply interact without a specific goal or agenda in mind. Nature is the best teacher with regards to most things, cultivating receptivity being no exception.

 

The Outer Work: The Art of Getting Lost in the Woods

I remember a warm summer day several years ago when three druids went out into the woods for the sole purpose of exploration. We literally picked a “green area” on the map and said “we wonder what’s there?” We had no set goals, no set timeframe, and a few backpacks of supplies–and off we went. It turned out that we had stumbled upon a recreation area/park that was no longer quite maintained by the township, and we had the place to ourselves.  The road we wanted was labeled “closed” but we went down it anyways and parked along the edge. We found a number of paths that were not exactly clear to walk on, as debris and fallen trees had come down in places.  The wildness of the place really added to the adventure. We found morel mushrooms growing up among the paths (which later made a delightful dinner). We found a downed sassafrass tree and used a small hand saw to harvest the roots; we also found a huge patch of stoneroot for medicine.  The further in we went the further in we wanted to go. And, best of all, we druids literally found a small stone circle there, tucked away in the forest along one of the abandoned path. We spent time in the circle, amazed at finding such a treasure.  This day, and the magic of it, remains firmly tucked in my mind as one of the most memorable and pleasurable I had had while living in Michigan for the simple fact that it was an adventure and none of us had any idea what we might find next.

 

When I say the art of getting lost in the woods, I’m not necessarily talking about physically getting lost (although that may also happen) but rather, to allow ourselves to get lost in the wonder and joy that is the natural world.  Getting lost with no set direction and seeing where nature leads.

 

I believe one of the best activities cultivate an open, receptive state is to enter the woods (or other natural area) with no set plans, agenda, or time frame–just like my story above describes. That is, to simply let the paths and forest unfold before you, to lead you deeper in, and to allow you to simply be. To slow yourself down, to make no plans, and to enter with an open mind, heart, and spirit. The key to all of this is to cultivate a gentle openness that is not in a rush to get somewhere, not on a time frame, and certainly not out to find something specific. The more that you try to project, the more that your projection frames your experience rather than nature and her gifts.

 

This is especially a powerful practice if you are able to go somewhere entirely new. When we visit new places, our minds are opened up to new ways of thinking, new experiences, new patterns, and new ways of being.  Find somewhere new, even if its local, and explore that place.  Even better–go to an unfamiliar ecosystem and give yourself a few days to explore it.  For example, if you a mountain-and-forest person (like I am), the rocky shore, lowland swamp, or sandy desert would be wonderful new spaces that could help you cultivate receptivity, observation, and peace.

 

If you are going more local, my favorite thing to do is pick a “green spot” on the map, show up there, find a trail, and begin walking (if its a very secluded area where getting lost might mean I don’t get found for a long time, I might get a park map, but often, I find a map itself is too constraining and instead focus on trail marking).  Sometimes I will go out wandering by myself, and other times, with friends.  A compass or finding your way techniques (like those discussed in Gatty’s Finding Your Way Without a Compass or Map) are necessary.  Just use your intuition and go where you feel led to go.  Bring along a hammock and tree straps if its a warm day–you’ll be glad you did!

 

I have also discovered the usefulness of “river trails” for this kind of activity.  This is where a river will decide where it wants to take you and how fast you will go.  For one, if you are used to being on the land, the river or lake offers a very new and delightful perspective.  For two, the river has a path of its own, and you are simply along for the journey of where it plans to go.  A long weekend with a few nights camping on the shore can be a wonderful way to allow nature to lead you in new directions and to new experiences.  The last river trail I did (which was a half day excursion on the Conemaugh river) allowed me to see three bald eagles–the first I had ever seen!  A gift indeed!

 

Unexpected mushrooms!

Unexpected mushrooms!

I’ll also note that winter is a really lovely time to do some of this work.  Put on your wool socks and warm clothes and just go.  If there is snow, you never have to worry about getting lost anywhere as you can simply follow your own trail home (and see the entire journey from a new perspective).  Winter and snow offers its own unique insights and lessons.

 

Sometimes, perfectly good trips are ruined by my strong desire to find some tasty mushrooms (and I have my mushroom eyes on, rather than just cultivating an openness of spirit and excitement for the journey).  Then, all that I do is look for mushrooms and feel disappointed when I don’t find them, rather than just enjoying my trip into the woods with no set purpose in mind.  The best times are when I go into the woods not to find mushrooms but simply to enjoy the journey (and then really unexpectedly come across a boatload of mushrooms).

 

Nature always has things to teach when we open spaces for her to do so, when we take time to get lost in the woods.  It makes it easier if we cultivate this through relinquishing our own control and simply taking the time to experience and explore new spaces with an open mind.

 

The Inner Work: Cultivating Openness and Curiosity

The inner landscape, too, greatly benefits from this same kind of “open space” that is free of both our own self-directed activities as well as other people’s words and ideas. Obviously, the material above on getting lost in the woods is of deep benefit to our inner landscapes as well.  But also of benefit is the simple act of inner pondering, wondering, and rumination.

 

Cultivating openness

Cultivating openness

I think the key here is cultivating openness. And I stress the word cultivation here, because, culturally and educationally, we are quick to make up our minds and stick to it and be in a perpetual protective state.  There is real value in withholding judgement, staying open, and gathering in more information that we initially think we need.  Continuing to ask “what if?” is a good way to start this process along.

 

There’s a lot of value in rumination, in simply thinking through things, wondering, and not settling on any one thing too quickly. Open and boundless spaces allow for creativity and awen (divine inspiration) to flow. Pondering is useful, in that it allows us to spend time asking “what if” over and over again until we reach an idea that we are satisfied.  One of my best teachers, Deanne Bednar of Strawbale Studio used this technique a lot as she taught natural building–she would take time to simply ask the students questions, come up with possible solutions, and ask for more until the class had exhausted many possibilities–only then would we move forward with a particular design decision or solution to the building problem we were facing.

 

Journaling and free association activities can be a great way to engage in pondering, as can discursive meditation on an open topic or theme.   Even conversations with the right kind of person, an open minded person who asks good questions and questions assumptions, can help you cultivate openness and receptivity. I use all of these often.

 

In permaculture design, this openness and receptivity is a very important part of the process. We are encouraged to spend a full year observing and interacting with our surroundings before completing a design and modifying any space–and it is really good advice.  Making plans to quickly leads to half-thought out designs. It is through the gentle time spent in nature, observing and pondering, and through focused meditation on key topics, that we might have the ability to craft and create designs that help change the course of our own lives, and our communities, for the better while regenerating our ecosystems around us.  While I think we are all pressed to act, acting too quickly can be worse than acting at all.

 

Finally, I want to mention briefly about screens, since they have become so pervasive and all-encompassing. Screens have a way of bringing in everyone else’s projections–and they literally project them into you.  Cultivating openness and curiosity means, for a lot of folks, seriously limiting screen time (try it with an open mind!)

 

Balancing Receptivity and Projectivity

The key to getting lost in the woods and finding your way back again is finding a healthy balance between receptivity and projectivity and understanding when we need to take control and when we need to surrender it.  I think when people think about doing the work of regeneration, of permaculture practice, of sacred gardening and the many other things I discuss here on this blog, they think about their own actions and plans. However, I have found that sacred healing work in the world, through permaculture practice or anything else is about the interplay between projectivity and receptivity, that is, between ourselves and nature. That is, while we are often those who make plans and initiate changes within a system (a garden, an ecosystem, a home, a community, etc) but also that we observe, creatively respond, and reflect upon what happens beyond us. We have to work both with enacting some changes, and also sitting back and simply observing what happens.  We have to be willing to receive nature’s messages and intentions before setting any of our own.

 

Permaculture Principles for the Inner Landscape (Mind, Spirit, and Heart) October 16, 2016

Patterns in Nature

Patterns in Nature

Let’s start today’s post with a short exercise. Take a look at your hand–look at the patterns of veins under the surface. What does that remind you of in nature? Now, look at the creases on your fingers, again, looking at the patterns of nature.  Turn your hand around and stretch out your fingers, pointing your hand in front of you.  What does that remind you of in nature? Next, make a fist and  keep your arm pointed out. What pattern in nature does your knuckles remind you of? Finally, turn your fist to face you. Take a look at the spiral there, in your fingers. What this exercise shows is that the outer patterns of nature, the patterns we work with in permaculture that I described in my last post in this series, are literally embodied within us. I only just shared a few of nature’s patterns you can find on the human hand: the pattern of the river or leaf (veins), the pattern of the waves/clouds/sand (creases in hand); the pattern of the river delta or branching tree (hand outstretched with fingers apart); the pattern of the mountain range (knuckles); and the sacred Fibonacci spiral (closed fist). Our bodies replicate so many patterns of nature, as we are, after all, part of nature. But we only need to look to our own bodies to remember this important fact.

 

The landscapes of our inner lives are rich and varied. Moving within, our minds are rich landscapes of thought, experience, wisdom; conscious and unconscious realms; these realms allow us access not only to our selves in this life, but our higher selves.  Some of us don’t like to go within our inner worlds, for the fear of darkness or pain we might find there. As we grow older, time creeps up, and more experiences pile on us–things we don’t want or didn’t ask for enter that can weigh us down. But as the ancients understood, and certainly as many magical traditions today explore, the rich landscape of the inner realms knows no bounds and has no limitations–only those we place upon ourselves. It is another landscape, the landscape of our inner lives, and one that very directly reflects outer landscape–the inner and outer worlds are reflections of each other, two parts to the whole.

 

And so, the inner landscape, the landscape of our immediate souls and inner worlds, is well worth considering through the permaculture design principles. Our bodies, and our lives, are a different of landscape from the external one that a permaculture designer would typically explore, but the principles can apply all the same. Today’s post explores some tools for working with our inner landscapes and the possibility of permaculture as a framework for some of the inner work that we can do there. (If you haven’t read my post on design principles, you might want to start there and then return to this one).

 

 

Bee on a sunflower!

Magic of the bee!

Spirit Principles: The Wisdom of the Bee

On the inner landscape, the principle of spirit and the magic of the bee asks us to do the work of transformation. We do not live in perfect bubbles of happiness where everything always goes as planned, and one of the key ways to stay healthy and happy is by learning to transform negative experiences and inner states into growth and healing.

 

Observe, Interact, and Intuit. On the inner landscape, this first principle is critically important. We don’t spend much, if any time, stepping back to fully observe our own patterns, behaviors, thoughts, and feelings because we are typically up close and living those experiences.  Stepping back and simply understanding those patterns is key. I want to clarify here the difference between observation and evaluation (evaluation is covered under “reflect and revise” below). Observation here is simply the act of non-judgmental understanding and acknowledgement. There are many ways to do this, including druid retreat, meditation, deep and open listening of loved ones who know you well, stepping back in an intense moment to re-see a situation, or keeping a journal of our thoughts and feelings (which can help us understand patterns in our lives). Any of these are all observation techniques that can begin to better understand ourselves and our own patterns. Once we have a sense of our own patterns, conscious, subconscious, and unconscious, we are better in a position to do inner landscape work and healing.

 

Reflect and Revise. Stemming from the first principle, the ability to critically reflect on our experiences and patterns and “revise” is tremendously helpful as it facilitates our own transformation, growth, and healing. This is where evaluation comes into play. It might be that we need to re-see painful or difficult experiences in our past and work to transform them. There are lots of ways of doing this, depending on the nature of a painful experience.  For example, I find it helpful is to revisit an old would and explore what good has come of it (for example, I have experienced a number of traumas in my life, and it has really helped me to heal by recognizing the harm/wrong that was done, but also how I was able to transform it and use it to help others in my own life). Reflection and revision also asks us to look at where we, perhaps, wronged others or wronged ourselves and allows us to think about how we can grow to ensure that never happens again. Revision allows us to move forward with the promise of change for the future.  Meditation on these issues is one of the primary tools I use for this work, although I also use the visual arts (and art journaling for healing) when I feel led.

 

Work on Multiple LevelsInner landscape work, like all work, works on multiple levels within our lives. One such level is the relationship between our inner worlds and outer realities: how we manifest inner hurts or joy as our outer realities; also, how inputs from the outer realms become our inner states (see my discussion on waste for one example of this). A second way to consider this principle from an “inner landscape” perspective is that of the conscious, subconscious, and unconscious (which I consider a connection to the higher self).  When we are pained, we are often not only pained consciously, but that pain works deeply within us, causing us to behave in ways that we aren’t always conscious of. Sometimes, we have to work on things consciously for a time, to do some deep inner healing work.  And then our subconscious and unconscious take over, facilitating healing at those multiple levels.  Yet another way to think about this principle is the connections between the mind, body, heart, and spirit–understanding that all of these levels need our attention. This principle asks us to understand that we are multiple-leveled individuals, with multiple kinds of levels, and these levels always present. We can maximize our own growth by attending to them and working with them through healing, reflection, and ritual work.

 

Hawk flying high!

Hawk flying high!

Air Principles: The Wisdom of the Hawk

The air principles on the inner landscape ask us to use our knowledge and logic to work through inner problems before us.  The hawk flies high, and it allows us to gain a new perspective through the application of wisdom.

 

The Problem is the Solution Sometimes, limitations in our thinking prevent us from moving forward. We become stubborn, using words like “can’t” or “impossible.” Some people are defeated before they begin. They go to face a problem believing they will already fail, and they haven’t taken the time to find the solutions through the problems they face.  That, in itself, is a magical act that disempowers them! Or people use words like “I can never change” or “these problems are too big” or “this is how I live” accepting the situation and feeling defeated.  We don’t just hear these on the outer landscape, but we also apply these ways of thinking to our inner worlds.  This is self-defeating talk, and with this talk, the problems really are insurmountable–but they need not be.  There is always way forward, and this principle asks us to turn the problem on its head, look for the solution within that problem, and use this as an opportunity rather than a hurdle. I like to use discursive meditation to work through problems of this nature and see the various perspectives.

 

Mushroom Eyes. One of the unfortunate cultural sicknesses we have at present is what herbalist David Winston calls a “hardening of the mind.” The mind, like the heart, can harden to the point where we become so set in our ways that we can’t see beyond it. We close down, we refuse to see anything other than what we want to see (and for evidence of any of this, I point to the US election at present).  Mushroom eyes asks us to get beyond hardening of the mind by applying multiple lenses and many approaches with which to see the world.  This can mean working to see something from someone else’s point of view, or someone else’s set of experiences. Or to see something with our own lenses removed. It asks us to cultivate an openness and wisdom to see into the heart of issues within and without. This reseeing, through new perspectives, helps guide our inner growth with wisdom and grace. A second way of considering the principle of mushroom eyes for inner work is through the importance of the ternary and ternary thinking within the druid tradition. Western civilization loves binary thinking and often, issues are framed as having only two “sides” when the reality is that three, four, or even dozens of different perspectives may occur. I try to cultivate this practice in my own life by talking to those of diverse perspectives about their experiences, practicing deep listening, and really trying to put myself in other people’s shoes. Speaking to those of different cultural backgrounds and experiences, and even visiting other cultures and places can really help us develop inner mushroom eyes!

 

Design from the Patterns to Details. The hawk flying high asks us to consider our overall goals and patterns, and to use those overall goals and patterns to enact change on a daily or even minute-by-minute detail.  Its not enough to say “I want to change” but rather, we need to set the broad goals that can help us work down to the specifics. Articulating our overall goals, and time frames for those goals, in big terms; seeing how they can weave into the existing patterns of our lives, and then creating a long-term plan are all simple ways to develop inner landscape designs.  There are lots of ways to do this: I like vision boarding, which allows my subconsious and spirit to speak, rather than using my concious mind.  Second, I like setting personal goals for myself–not just what I want to accomplish, but what I want to cultivate (like good listening skills, joy in my life, less tangible things). Setting goals, even for our own inner transformation can help fuel our growth.  For example, if I wanted to work on my own sensitivity to others, I might set that as my larger goal and then set weekly goals of self-monitoring when I am easily upset or offended.  I check in on the progress of my yearly goals during the eight holidays of the year–and set new “yearly” goals for my own growth and development at each winter solstice. 

 

Fire Principles: The Wisdom of the Great Stag

Fire is the embodiment of energy and change; it is the fuel through which we enact transformations on our inner landscapes. The stag in the heat of the chase facilitates our own healing and growth.

 

Catch and Store Energy (Holmgren)On the inner landscape, we should pay attention to our own energy flows and find out how to best harness them–for being masters of our own energy is one way to help us grow. Ultimately, how much energy we have on a daily basis determines everything in our lives: if we can pursue and adapt to our creative gifts, if we are able to meet our goals, how we balance our life and work, how we balance other demands–attending to our energy, and harnessing it for the things we really want to manifest, is key. There are many, many, aspects to this, so I’ll share a few here. First, we need to find out when we can best express our creative gifts or have the right energy to accomplish what we set to accomplish (for example, I like to write creatively during sunrise, and I drafted this post as the sun was peeking through the mountains!). Second, we can also explore ways of balancing our own energy and cultivating the positive aspects of energy in our lives (for this I like the daily protective working of AODA’s Sphere of Protection and OBOD’s light body exercise). Third, I’ve talked at points on this blog about the outer practice of using herbs for healing and support; they can be allies in helping us catch, store, and replenish our own energy. Finally, and most importantly, we need to see how our resources–especially our physical energy–is being replenished. If we are constantly drained and overworked, we are not catching and storing energy for our own growth and work that is most important to us. We need to evaluate our personal lives, work lives, and family lives to see how our energy is being used, and make sure it is in line with our goals (see above, “Design from the patterns to the details.”) A really interesting perspective on life energy and work is found in a book called Your Money or Your Life–it will totally change your relationship with your work!

 

Spiraling Changes (Use small, slow solutions, Holmgren): Spiraling changes also asks us to attend to our energy, but in a different way. This principle suggests that when we make change, we need to make it in a way that is both slow and spiraling; these changes in our inner landscapes are more effective than rash quick ones that can’t be maintained. This principle is about learning to sustain our own energy to  in our inner landscapes and our own healing and growth over the long term.  Spiritual development and inner work on ourselves is a long-term project; think of it like a snail shell where we are every growing, and yet, coming back around to visit things again and again from a deeper perspective.  Keeping momentum going, but momentum you can reasonably sustain, is key here. I’d also mention here the use of small daily reminders and rituals that can keep you on the path of positive change: a five minute daily ritual, even, can offer tremendous growth in your life in the long run.

 

Creatively use and respond to change (Holmgren). When I was in North Dakota some years ago, I went on a trail ride near the Teddy Roosevelt National Park.  The horses had walked this same trail so many times, that at points, the trail was at points 5 or six feet deep and quite dusty–we were literally walking in a deep rut in the desert, made by those horses feet over a period of decades.  This, to me, is a physical representation of a deeper truth:  how we can get stuck in the neural pathways of our own thoughts the more we engage in those thoughts. Change is a constant reminder that we either have to learn to adapt or be like those horses, only seeing the rut that we have inhabited for so long. That we are going to encounter difficulty and that things are going to change is inevitable–how we approach and use that change in our own lives determines so much of not only the immediate outcome, but the long-term growth we are able to have. A key part of this work recognizing change as an opportunity for growth. A good book on this subject is Carol Dweck’s Mindsets.  She describes two mindsets that people can have: growth (where change/challenge is viewed by an individual as an opportunity for growth) and fixed (where change/challenge is viewed by an individual as something to be defensive against).  Its more complicated than that, of course, but these two mindsets surrounding change and challenge really do have tremendous long-term implications for our own growth and development.  Seeing change in a positive light and looking for the good and opportunities even in challenging situations can seriously facilitate our own growth as human beings long term.

 

Being on the water!

Being on the water!

Water Principles: The Wisdom of the Salmon in the Sacred Pool

The Salmon and the element of water focus on interconnections and relationships—this is certainly true of our inner landscapes as much as our outer ones.

 

Integrate rather than Segregate (Holmgren). There are certainly many ways to take integrate rather than segregate. The one I’ll focus on here, however, is one that plagues so many of those in the druid community: the desire to live a whole, authentic, and unified self. So many of us find ourselves in unsupportive environments where we don’t feel we can be unified, and so, we live fragmented lives. We are “druids” in our houses or forests, and “professionals” in our workplaces and “parents” or “children” in our families…and this fragmentation grates on our souls. It takes facing your fears, cultivating the ground slowly, and really considering all aspects, for us to work to integrate our spiritual lives with our physical reality. Part of this means, of course, is finding ways of being open about who we are that allow us to navigate those tricky boundaries; a second part of this means living our principles and living in honor with the land through regenerative and sustainable living practices.  A third part might involve conversations with loved ones about our paths. This work is certainly not easy, but it is worth working towards: the integration and fullness of living who you truly are. I’ll be working on a post just on this topic in the near future!

 

Layered Purposes (Each element performs many functions, Mollison).  Layered purposes suggests, on the inner landscape, that many of the things we do can have more than one purpose. One of the challenges I put before me, for any inner work, is to see if I can find more than one take away or outcome from it: perhaps meditation gives me peace of mind, helps me work through a difficult problem, and reconnects me with nature.  Seeing the purpose, and the multiple purposes, of our daily spiritual practices are certainly useful!

 

Use the Edges and Value the Margins (Holmgren).  When I was taking my permaculture teacher training course this past summer, Lisa DiPiano shared the idea of “pushing your edges.” Each of us has an edge space–this is the space where we move from comfort to discomfort, the space where we don’t quite feel as at home, or the space where we are really in new territory.  Perhaps for our inner landscapes, these are the edges between two parts of ourselves (the “professional” and the “druid”), or the spaces between the “light” and the “darkness” within us, or the other places where we feel less comfortable. It is important to safely explore those edge spaces, as those are the spaces of the most change and growth.  Lisa suggetsed that we all bush just beyond our comfort zone–not so far as to get overwhelmed, but just far enough to know we are experiencing the discomfort that comes from learning and growing. You might think about the edge space like the rings of a tree: a tree grows each year, its bark expanding and another layer of life being added. Each time we push our edges, we are like the rings of that tree, growing stronger and more steady the more we are able to engage those edges and integrate those experiences.

 

Starry heavens

Starry heavens

Earth Principles: Wisdom of the Great Bear of the Starry Heavens

The element of the earth and the great bear focus on the material aspects of our lves; for the inner landscape, we focus on the outcomes and resources that we have.

 

Obtain a Yield (Holmgren). This might seem on the surface like a principle that wouldn’t fit in inner landscape work, but truly, it is one of the most important.  The “fruits” of our efforts–of spiritual practice, of going into nature, of daily meditation, of inner healing work–can be difficult to measure and take stock in because the “yields” are less tangible–but not less real.  I think its important to consider our yields in our own lives: what do we cultivate and bring forth? Happiness? Peace? Creative gifts? Nurturing of others? Calmness of spirit and mind?  One of the ways I like to recognize the fruits of my efforts is to keep regular spiritual journals (a practice I started over a decade ago in my AODA work).  Then, usually at the Spring Equinox, which was the time when I began the druid path, I take time to review one or more of those journals, and to consider my journey ahead.  It is a tremendously useful practice which allows me to see just how far I’ve come and recognize the yields that I’ve gained. And, just as I discussed in the outer principle in my previous post, we need to expand our idea of “yield” to think about the many yields we can have: clarity, peace of mind, joy, creative projects, self expression, depth and understanding, better relationships with loved ones, and more.

 

Waste is a resource (Mollison):  As I’ve written about in past blog posts, we have a lot of waste in our culture, in both our outer lives and in our inner realms. On the inner realms this often includes the wasting of our own time and energy on things that do not help us grow.  I can (and have) written a lot on this subject in the past, so I’ll be brief here. Monitoring our own wasted time (for most, especially with electronic devices) and turning that waste into a resource that we can use is a really important part of our inner landscape work and growth. This is not something you do once but rather is a continual process of self monitoring and adjusting. Limiting time on social media, removing television from our lives, all of these things can help us get back in tune with ourselves and turn waste into a productive resource.

 

Embrace Renewables (Use and value renewables, Holmgren): On the inner landscape, we might think about those things in our lives that renew and replenish (and that renew and replenish us) vs. those things that drain us (temporarily or permanently) and work to embrace renewing activities.  This might mean that we spend time with certain people or we work to bring in certain activities that we enjoy and that bring us energy and peace. We don’t want any “fossil fuels” in our inner landscapes, burning out and polluting the place!  I think the practice of self-care fits here; it is critically important in our own inner and outer work.  If we are not engaging in renewing activities, we will never be able to have enough energy for the inner transformations and healing that we seek.

 

Meditation: One Key to Inner Landscape Work

 

I want to conclude this post by offering a key suggestion for enacting many of the principles above: meditation. Meditation is a practice that can–literally–open up our inner worlds before us.  There are many, many, different practices of meditation, many with different goals.  Most of the meditation I do on inner landscape work is either discursive in nature (a type of focused thought) or inner journeying work.  I find the more culturally dominant “empty mind” meditation or “mindfulness” meditation good for cultivating peace and tranquility, but not good for actually helping me work through various things on the inner landscape.  Now, I need peace in my life and I need to learn to quiet my mind–and these empty mind kind of meditations are really good for that.  But a lot of the work involved in the principles above are about directing your thinking and feeling in particular ways–and this is where I believe discursive meditation really shines.  So if you are going to take up the practice of meditation, understand that there are many different kinds of meditation and that these practices often accomplish very different goals. One meditation style may not yield everything that you need; it is better to have a few different styles available to you for different purposes.

 

Before you can benefit from any of the deeper aspects of meditation, the first step is establishing a regular baseline practice of breathwork and calming the mind.  Some good preliminaries are found here. For those seeking to establish such a daily meditation practice, I would recommend John Michael Greer’s Druidry Handbook or Druid Magic Handbook for more information. The techniques which JMG teaches, including color breathing and the four-fold breath (breathing in for four breaths, pausing for four breaths, breathing out for four breaths, pausing for four breaths) are great introductory ways to open the door of the mind to deeper transformation. Once you’ve established a good practice, you can do some of the more advanced inner landscape work.

 

Conclusion

I hope that you enjoyed this post–I would love feedback on the concept. (As those familiar with permaculture would note that  I am certainly pushing this series, and this post in particular, well beyond the typical uses of permaculture design principles). Blessings!

 

Permaculture for Druids: Design Principles through the Five Elements October 2, 2016

Humans throughout history have looked to nature as the ultimate teacher; nature is the sacred text from which all wisdom flows. As druids, we know the more time you spend in nature, the more you align with its rhythms, and the more you discover its many teachings. One of the reasons I am so committed to permaculture design as part of my outer druid practice, is that permaculture design is rooted in that same natural wisdom. The permaculture design principles, which I’ll be discussing today in this post, are the core of permaculture: we use them, along with the three ethics, to help us make every decision, not only for design work, but also for daily living. If we are going to continue our journey into the inner and outer realms of permaculture, and how this concept ties to druidry and other earth-based spiritual practices, a discussion of the design principles is our logical next step!

 

The elements

The elements

The Design Principles with a Druid Lens

I’ll be drawing my principles from three sources: Holmgren’s (2002) Permaculture: Principles and Pathways beyond Sustainability, Mollison’s Permaculture One, as well as from my Kay Cafasso’s Sowing Solutions Permaculture Design Certificate course.

 

I’ve also found it useful to group the principles under one banner of the elements and the druid animals (with my own addition of the bee of inspiration for spirit). The principles don’t all work in the same way, and this grouping helps us understand them in a new light.  In terms of the actual principles, in some cases,  I have kept the principles the same. But in other cases, I have adapted these principles to be shared and most applicable to those following nature-based, earth-centered paths. This meant that I may given them a more appropriate name that will better resonate with our values, and in other cases, I have created new principles that are rooted in the spiritual traditions in honoring the living earth.

 

I want to note that my lens is by no way present in mainstream permaculture, although certainly can be found on the fringes of the current movement and, I believe, is being woven more and more into permaculture as a practice. As people regenerate and heal the land, they are naturally drawn to it spiritually. As a druid, know that these principles go much deeper. I’ve also included the original design principle in parenthesis when necessary.

 

Spirit Principles: The Wisdom of the Bee

The principles of spirit, through the magic of the bee, ask us to observe what is around us, to rethink and resee those experiences, and to understand the connections to all things.  Bees are master alchemists; they transform nectar into honey that can stay preserved for 1000 years.  Bees embody the principle of transformation, teaching us that we, too, can work our magic upon our earth, especially if we work collectively.

 

Observe, Interact, and Intuit (Observe and Interact, Holmgren). This principle is simple—it asks you, before you do anything else, to spend time observing your surroundings, interacting with them in a non-judgmental way, and (and this is my addition) using your intuition to guide you. We can gain incredible insight from this simple activity, and using the information before us is a way into all else. All living beings use this same principle: observing, interacting, and working on instinct to survive and thrive.  We do this in the AODA, where members are asked to spend at 15 minutes a week in nature in stillness and focus, for example.

 

Reflect and Revise (Apply self-regulation and value feedback, Holmgren). This principle has two parts, and we’ll briefly consider each. There is tremendous value in when we simply stop what we are doing and carefully think and meditate on our actions—this is the act of reflection. Reflection, through meditation, journaling, and quietude is a cornerstone of nature-based spiritual practices as well as permaculture. Revise, here, suggests that if we spend time periodically really thinking through and reflecting upon what we are doing, new insights may arise that we will be able to employ in our sacred action.  Revise here also implies that not being too committed to any particular approach is good—revision is a process where we shape and hone earlier ideas into something better. Sometimes, it takes us working through a project or meaningful change partway before we see a better way we can do something.

 

Work on Multiple Levels (New principle). There are a few ways to think about this principle, derived from both systems theory and hermetic occult philosophy. On the side of systems theory, we need to have an awareness and engage in designs that allow us to consider and work on multiple levels: the micro/individual, and the macro/system.  When we recognize that a single element is part of a larger system, that changes the way we think about that system and about that element.  Working on multiple levels encourages us to think in these two perspectives at once, and consider the interplay between them. This same interplay also takes place between the inner and outer realms. The bee, as both an individual and as a superorganism, helps us better understand this principle: a solitary bee functions on her own, but does so as part of that larger hive (system of bees) working for collective good.

 

On the hermetic side, this practice, is perhaps best epitomized by the magical adage, “As above, so below, as within, so without.” The underling idea here is that what we do on the inner planes (that is, realms of experience beyond the physical), has a direct impact on the physical plane. Similarly, what occurs on the outer planes has an impact on our inner realms. This also applies to us as people—the inner work we do (reflection, meditation, journeying, ritual) impacts our outer living; and vice versa. It is a principle that is well worth including here, as this principle has been enacted by humans, upon the landscape, for millennia. Outer transformations lead to inner transformations, and vice versa. We heal the land, we heal ourselves.

 

Air Principles: The Wisdom of the Hawk

Elemental Wheel

Elemental Wheel

The air principles focus on integrating our knowledge and wisdom to see more paths before us and using the power of air through our logic, intellect, and pattern recognition. These principles ask us to embody the energy of the hawk: first to fly high, take stock of what is before us, and offer us new was of experiencing and interacting as we begin the path towards positive change.

 

The Problem is the Solution (Mollison). This is one of my favorite of the principles, and for good reason. We spend so much of our lives hearing about the problems that plague us and feeling unable to address any of them. This principle turns that powerlessness on its head and suggests that the solution to any problem lies within the nature of the problem itself. For example, lawns are contributing substantially to climate change and the loss of ecological diversity; and the solution is there before us: change the nature of the lawn.  It is often than when we look at problems not as insurmountable obstacles, but as opportunities, we can do a tremendous amount of good.

 

Mushroom Eyes (New Principle). This principle is one I first learned as a wild food forager and mushroom hunter. Before we can act, we must see and in order to see we must understand. Observation and interaction is part of this, but mushroom eyes How we see the world is how we inhabit it and how we interact with it. You might think of this is seeing through different lenses–when you put the lenses on, everything is colored by that experience. But these are lenses of knowledge and wisdom. Think about the hawk here—he knows exactly what he is going for. Nature wisdom is about not only awareness but knowledge. Animals teach their young skills necessary to survive; and humans, part of nature, used to teach these same natural lessons to their own offspring. So there is a knowledge component that is necessary for us to do design, and mushroom eyes helps us be able to see in deeper ways.

 

Design from the Patterns to Details (Mollison). Sometimes, when we are working to solve a problem, we focus on a specific thing we want to do (e.g. I want to build a waterfall) without thinking about the overall patterns (in this case, is there an existing resource flow? What is the overall pattern in the landscape?). Often, designing this way leads to trouble because you have the specific elements you want but you are missing the larger goals and purpose. This principle asks us to start with the biggest picture, like the outer edge of a spiral, and slowly work our way into the details of the problem. We think about the patterns of nature and energy first, and then work or way down to the specifics of that design. We design with the goals first and work our way down to the specific details of how we enact those goals. By starting with the larger patterns that nature provides, we can more effectively design–and attend–to the small stuff.

 

Fire Principles: The Wisdom of the Great Stag

Fire is about energy and change, and these three principles embody what we can do with energy and the many shifting changes around us. The Great White Stag is present in these principles as he lords over the forest: change is a constant in our great earth, and it is the many cycles such as the path of the sun, that we can harness for better life and living.

 

Catch and Store Energy (Holmgren)We live in a time of tremendous expenditure and waste of energy–this principle suggests that we catch and store that energy instead. If we look at a forest as our example, we see that forests are exceedingly effective at harnessing and storing any energy available: the trees grow in fractal patterns to store solar energy, and that solar energy is used over and over again, cycling through the system. In our own lives and designs, catching and storing energy to put to productive use is a key principle. This energy is any resource: external resources like sun, wind, or water and inner resources like time, joy, or passion.  We can harness that energy and store it, later to be used. Humans currently have an unbalanced relationship with energy, and it is cause devastation throughout our lands. This principle, then, asks us to be mindful and think about existing energy flows and how they can be most effectively used.

 

Spiraling Changes (Use small, slow solutions, Holmgren): You might think about your own path as that of spiraling slowly up a mountain. You don’t climb a mountain all at once and you certainly don’t do it without preparation, ongoing evaluation, and occasional breaks.  When we enact spiraling changes, we focus on what is managable for us in that moment and how to build momentum over time.  Because, in reality, it are the small things, done over a period of time, that leave the most lasting impact.Rather than starting big and going all out with a 3 acre design, we create small, slow solutions that allow us to build upon success slowly from within. The principle of the spiral is critical here. We can’t burn ourselves out with trying to do too much, too quickly, and we can’t maintain our momentum. This principle also asks us to consider, for example, the role of ecological succession: we like to create designs thinking 100 years in the future, not just the immediate goals of tomorrow.

 

Creatively use and respond to change (Holmgren). Change happens whether or not we want it to; the world is always moving. Rather than see change as a bad thing, in permaculture we anticipate and embrace changes as a way to open up new possibilities and growth. This closely ties to one of the air principles, “the problem is the solution.”  We often see change as a negative thing–we like how things are going, we don’t want things to be different.  But change brings opportunity, if only we can see it.  Here’s an example: I try putting up an arbor and my plants are so abundant that the thing collapses without adequate support.  A creative response to this is to cut the vines back, use the cuttings for wreaths, and build a better arbor that allows me to sit under it!

 

 

Water Principles: The Wisdom of the Salmon in the Sacred Pool

The Salmon and the element of water focus on interconnections and relationships—and the three water principles ask us to attend to those connections. In order to be effective as practitioners and designers of permaculture, we have to pay attention to many relationships. Permaculture, like druidry, is ultimately a path of understanding and facilitating connections and relationships, and the energy of water helps do this very thing.

 

Integrate rather than Segregate (Holmgren). When you look at a typical vegetable garden, you see the veggies all in nice little rows, just waiting to eaten by whatever pest enjoys a good monocrop. Permaculture sees things differently: a healthy forest, after all, is never a monocrop but rather an integrated system. By integrating multiple elements in a design, we allow them to work with each other for good. This principle asks us to consider diversity in our designs; a diverse ecosystem is more diverse and resilient—it can handle pests, disease, and drought much better than a monoculture cornfield. So, too, is a diverse group of people more resilent! This principle asks us to consider how each part in a system is related to each other and to the whole system. This principle suggests that parts work best when they are working together, rather than in isolation. This principle also builds on the spirit principle of working on multiple levels and understanding better how each individual part plays a role.

 

Layered Purposes (Each element performs many functions, Mollison). This principle suggests that each element can serve multiple purposes. For example, meditation works for calming the mind, focused thought, relaxation, and spiritual development (that’s at least four functions, there are others).  My chickens produce eggs, create compost from household and garden waste, provide enjoyment and companionship, and reduce problematic insect populations. The more purposes a single element has, the more effective the design.  Any single plant or animal species in the forest offers an example: an oak tree provides shade, captures the energy of the sun, prevents erosion, drops leaves to offer habitat, offers nuts, and so many more things.

 

Use the Edges and Value the Margins (Holmgren). As a wild food forager and herbalist, I know that the margins are always the most abundant and diverse in an ecosystem–that’s where I go for much of my medicine and food. The edge of the pond or forest is where the activity is happening, where the bursting of life is taking place. This same principle can be applied to many other things: it is often at those edge spaces where we find the most interesting things happening!  This can be the space between a forest and a field, the edge of your yard or, even, the spaces between two people, the spaces where we overlap.

 

Earth Principles: Wisdom of the Great Bear of the Starry Heavens

The element of the earth and the great bear focus on the material things: what we do with the resources that we have and how we gain those resources. The earth principles ask us to manage and understand our own resources so that we can live in an earth-centered way.  The bear, and his medicine, is often of root, seed, and stone.

 

Obtain a Yield (Holmgren). This basic principle says that we should work to obtain some kind of yield for our efforts. However, in permaculture, the idea of a yield is not limited to that which benefits humans (like a crop of tomatoes). Yields can certainly include food and medicine (the most obvious) but also intangibles like beauty, harmony, and peace. Yields in the natural environment can include blooms for nectar; fruit, seeds, and nuts for wildlife; habitat; soil fertility; erosion prevention, and more. This principle asks us to go beyond our own immediate needs and understand, ultimately, that the abundance of nature is for all to benefit from.  Nature is a great provider, and intentional design can help maximize the many yields she offers.  This principle also asks us to see a yield beyond that which is immediately physically beneficial to our own lives.

 

Waste is a resource (Mollison): Our culture is drowning in our own waste; I detailed some of the problems we have with waste in earlier posts on waste and humanure. In permaculture, waste (of any kind) is seen as a resource that has not yet been given a proper place.  We can work to, as Holmgren says, “produce no waste” by focusing our efforts on redirecting waste streams towards productivity.  For example, human waste and urine can safely be used as a fertilizer under certain conditions.  Old office paper can be turned into greeting cards using basic papermaking practices.  Spent grains from brewing can be added to the compost pile, and so on. Producing no waste goes far beyond recycling and instead encourages us to re-envision our waste streams.

 

Embrace Renewables (Use and value renewables, Holmgren): Stemming from the permaculture ethic of earth care, one of the major issues we have in industrialized culture is an over-dependence on fossil fuels and other non-renewable sources of energy and goods. Our planet has finite resources and the extraction of these resources is causing increasing suffering, destruction, pollution, and habitat loss. In permaculture, we instead embrace things that are renewable or free (like the sun or wind for energy).  When we integrate renewables into our designs, we slow and/or eliminate our dependency on fossil fuels.

 

 

Elemental Wheel

Elemental Wheel

Weaving the Design Principles and Elements into Practice

Just as we weave together the elements in rituals and in our own lives, so too, can we weave the different permaculture principles into our daily living.  As I discussed in my post last week, these principles aren’t just useful to us as “designers” when we are planning, but they also can be useful to us as mantras for meditation and just as principles for daily living–I try to use the principles as I go about my daily practice.  In the past, when I was first learning permaculture, I spent a month intensively studying each of the principles (you could do this for a week or even a day). This meant that for the “problem is the solution” month, I would spend time reflecting on it in meditation and working to embody the principle, seeing where it would work in my daily life, and using it to explore and think through larger societal problems.

 

It has taken me the better part of two years to come to this understanding of permaculture and how it maps onto the druid animals and elemental symbolism. I hope that this framing, along with my new additions and revisions to the principles, are a useful way of understanding these principles and how they can work in your life. In our next post, we’ll explore these same principles from an “inner landscape” perspective and then subsequent posts will move into exploring each individual principle and how we can use it to change our lives, regenerate our lands, and better our world.

 

PS: I especially want to thank David N. for his conversations and feedback on this line of thinking!

 

Spiritual Practices to Finding Equilibrium in the Chaos: Grounding, and Flow through the Druid Elements July 22, 2016

A tremendous amount of really difficult occurrences are happening in the world right now. It seems like the more time that passes, the more we balance on the edge. The edge of what exactly, nobody can say.  But the edge of something, and likely, not something any of us are looking forward to. Things seem to be spinning faster, and faster; the light growing darker and darker.  A lot of folks are having difficulty just coping with reading the news or even being on social media, the enormity of everything–social, political, environmental, personal–weighing down.  Responses to this range from rage and anger to numbness. There is a heaviness in the air that cannot be discounted.

A good place to seek the stability of calas

A good place to seek the stability of calas

 

And so, many of us turn to spiritual practices as a way of helping make sense of it all, to find a way forward, finding a way to keep ourselves sane and to levy some positive change in the world. For me, any outer healing or change in the world begins with my own inner work, finding my own inner equilibrium in order to compassionately respond and enact change. I find myself returning, again and again, to the elemental work I did in my AODA and OBOD curriculum: working with the healing power of the elements, seeking balance within. And so, I’m not going to talk about everything that is happening (as a lot of it is well outside of the scope and purpose of this blog), but I am going to share with you some ways of self-care and balance seeking that I’ve found helpful in dealing with all of this. Specifically, I’m going to use the framework of the three druid elements: gwyar, calas, and nywfre, and discuss how we might use those elements (particularly the first two) to help maintain our own equilibrium during difficult times.

 

Equilibrium

We have a lot of terms that get raised when we are faced with instability (instability of any type: culturally, locally, politically, or personally). These terms most often focus on grounding, but may also include balance, composure, equilibrium. I actually prefer the world equilibrium, for a few reasons. One dictionary suggests that equilibrium is “a state in which opposing forces or influences are balanced.” What I like about the definition and concept of equilibrium is that it doesn’t require one response (e.g. grounding) but rather a range of responses based on the needs of the moment.

For example, if I am feeling really disconnected, scattered, and unfocused, I might do some grounding techniques that help more firmly root me back in place. But there are times that being rooted firmly in place is not the best idea, and instead, I need to let go and simply learn to flow. Equilibrium implies both of these things: finding and maintaining it is situational based on the context and your own needs.

 

Grounding, or the work of Calas

When I talk to spiritual friends about these times and all that is happening, I think a lot of them talk about “grounding” and grounding strategies. Grounding usually happens when we connect with the energies of the earth, of stability, of calm. In the three druid element system, this grounding is clearly represented by calas, which is the principle of solidity and substance. Calas represents the physical substance of things, the strength in the cell walls of the plant, the stones beneath our feet, the stable and unchanging fathoms of the deepest caves. When we ground, we plant ourselves firmly and solidly on the living earth–we plant our feet strongly and with purpose. We stand our ground, so to speak, we dig in our heels, we spread ourselves out upon the earth and feel its stability and strength.  Now, there are times when grounding is the correct response, and there are also times where I actually think it does more harm than good. The key questions to determine whether or not grounding is an effective approach seems to be: do I need stability in my life right now? Do I need something firm to stand on, to hold on, and to simply be present with? If the answer to these questions is “yes”, then by all means, ground away. But recognize that sometimes, holding fast to something is a reactionary response, rather than the best response.

 

There are so many practices and ways of grounding–I’ll just share a few of my favorites.

Earthing and forest walking. I really love to take a barefoot walk through a path in a very familiar forest (even better if it is raining, lol).  I wouldn’t do this in an unfamiliar forest, or one that has a lot of poison ivy or brambles. But certain forests, dirt paths, and mossy areas lend themselves really well to this kind of activity. It is the most simple thing–you take off your shoes and socks, and simply walk on the earth.  Feel the land beneath your toes.  Walk, perhaps in movement meditation, for a period of time. You can combine this with energetic work.

 

Energetic work. When I do the forest walking, I like to stand a spot and envision the energies of the telluric current, those of the deep earth (envisioned in green-gold) rising up through my soles of my feet and into my body, clearing me and filling me with a sense of calm and stability.  The OBOD’s Light Body Exercise, for those that practice it, works quite well as a grounding and clearing activity.  Really, most kinds of energetic work can be good during the forest walking.

Some shagbark hickories can provide amazing grounding!

Some shagbark hickories can provide amazing grounding!

 

Weeding and Garden tending. Spending time with earthy things, like in the garden, can be extremely grounding and stabilizing. Planting, harvesting, weeding–even laying in the garden with a good book is a sure way to help do some grounding work.

 

Working with the stones. Carrying a small stone with you is a grounding activity in and of itself.  I have one that I’ve been placing above my heart if I am feeling really awful about all this stuff–I clear it once in a while by placing it in running water or sunlight, but at some point, I know I will be casting it off back into the earth permanently. This stone work is good for trauma and really deep healing.

 

Eating nurturing and nutrient-dense meals. Sometimes, when we are upset, we forget to eat.  But food has always been a grounding thing, and the more nutrient-dense and protein rich, the better.  An omelette of sausage and eggs and kale, for example, is just about as grounding as one can get!  Remember to eat.  The body and the soul both benefit.

 

Burying your feet in the earth. Similar to my earthing and forest walking, I have found great comfort in taking a shovel, digging a hole in my garden, and sticking my feet in it, covering them up with the soil. Sit there for a time in quietude, doing perhaps energetic work as well, or simply being and soaking up the sun while you sit. It works.

 

Sitting with Hardwood Nut Trees. When I am feeling ungrounded, I seek out hickory or oak trees and spend time sitting with them or hugging them. There is something about the energy of the hickory that I found extraordinarily grounding. Many of the hardwood nut trees also have this quality, as well as some others. I’m not sure I’d use a walnut, they have a bit different of an energy, like an expelling energy, which also has its own magic (but is not really well suited for this purpose). .

 

Sitting with a flock of chickens. Maybe this is just a personal thing, but I get great stability out of simply being near chickens. Chickens do many of the activities on this list, after all: dust baths, burying their feet in the earth, eating nutrient dense food, walking on the land barefoot–and they have tremendous connection to the energies of the earth. Spending time with them can be very grounding.  It is fun to watch them find bugs, peck, scratch, take dust baths–and most flocks that were raised with love will welcome your company and companionship.

 

Truthfully, as delightful as the above activities have been, I haven’t been drawn to grounding much lately–it seems like, in some ways, I am already too grounded and connected to what is happening.  Like my feet are planted so firmly that maybe I’ll just fall over if the wind comes by.  And so because of that, I have really been embracing the second druid element this year: the principle of gwyar.

Flowing, or the work of Gwyar

The element of Gwyar, often represented by water, represents the principle of fluidity and of flow.  Gwyar is the principle of change, opposite of the stability of Calas.  All things grow and change, and sometimes, we must learn to be adaptable and embrace that change.  Water teaches different lessons than the grounding of the earth–it teaches us the power of flow.  The babbling brook cascading over the stones, the water flowing off the leaves during a storm, the air flows pushing clouds and rain further across the landscape, the constant flow of time: these are all part of the power of gwyar.  Like Calas, there are times when embracing Gwyar is the right approach, and there are times when being too “go with the flow” is not the right strategy.  Questions I like to ask to determine this are:  Am I in need of letting go? Am I in need of trusting the universe to guide my path?  Am I feeling to rigid or inflexible?  Affirmative answers to these questions suggest a need to embrace Gwyar.

I have found that embracing Gwyar has been helpful for me as there are a number of things in my life, and certainly in the broader world, that are out of my immediate control. As much as I would like to control them, I am unable to do so, and attempting to exert control is only going to lead to my own suffering.  Instead, I must learn to accept these things at present, and flow with them, and the act of releasing my attempted firm hold is in itself a very powerful magical act.  And so, here are some ways to embrace the power of flow:

 

Getting on the water!

Getting on the water!

Get on the water. This summer, I bought a kayak, and have spent nearly all of my free time out on lakes and rivers, learning how to flow with the waves.  This has its own kind of healing work, but in a watery sense–rather than being firmly planted, I am learning the power of flow.  Of riding the waves, leaning into the current, anticipating–and simply moving along.  Not fighting the current. Putting up my kayak sail, and simply letting the wind and waves take me on an adventure.  Kayaks and other water vessels are easy to come by–you can rent them at many state parks or local lakes; you can also ask around and I’m sure at least 1-2 friends will have one you can borrow.  I would suggest a kayak, rowboat, or canoe for this kind of flowing work–you want to be closer to the water, as close as possible.  The other option is tubing–a lot of rivers offer a tubing option where you rent a tube, bring a cooler, and spend the next 4-6 hours floating down the stream.  This is really, really good for connecting to the principle of flow.

 

Whitewater Rafting: If you really want a more extreme version of “getting on the water,” whitewater rafting or kayaking is a good choice.  The stronger currents force you even more to get into the physical embodiment of flow and adaptability, which is a powerful spiritual lesson. In fact, the reason that this post is two days early from my normal schedule is that I am getting on the extreme waters this weekend and heading out to one of my very favorite rivers, the Youghiogheny, for some rafting!.

 

Water observations. Sitting by moving water (or even still water) can teach you a lot about flows and the importance of going with the flow. I love doing this by small streams and creeks–playing with the rocks, seeing the interplay between gwyar and calas as the water tumbles through and down the stream.  What amazes me even about still water, like lakes, is that the lakes themselves change as the weather conditions change–from choppy waters to still and clear waters–and this, too, is a powerful lesson.  As I observe the water, I think about the places in my life where I need to embrace gwyar and flow, and the places where calas is a more appropriate path.

 

Energetic work.  Similar to the work above, I have found that I can connect to the element of gywar energetically, especially at points of water or other kinds of movement or flow (a dance, for example).

 

Mindful drinking of water.  Drinking high quality water mindfully, paying attention to the taste and the feel of it as it flows, and sipping it quietly while you mediate, is another simple activity that you can do.  Try to find local spring water, if you can, for this, but any spring water or well water would do nicely!

 

Bathing.  We all need to be clean, and bathing rituals and activities can certainly help.  Even if it is simply a matter of turning your awareness for a few minutes to the flow of the shower around you, or the comfort of the tub, it can be tremendously useful for  connecting to gwyar.  I sometimes will let the water drain out of the tub as I sit within it, feeling the waters flowing around me and cleansing.

 

Getting in the mud....

Getting in the mud….

Standing and walking in the rain.  Take a walk in a rain without an umbrella (and preferably without shoes). Pay attention to how the water feels as it soaks you, flows around you.  Pay attention to how it runs down the road, down the trunk of the tree, see where it goes afterwards.  This is tremendously useful and I try to do it often!

 

Swimming in a lake or stream. Jumping in the water, and floating for a time, is a really fun way to embrace gwyar.  I have been combining this with kayaking–I kayak out to a secluded spot and then jump into the water for a bit.  It has really been great.  I’ve also been working to visit the many local swimming holes near this area!

 

Sitting with a flock of ducks.  If chickens epitomize an earthy and grounding being, the duck is a good representation of gwyar.  I like sitting with ducks a lot–they have a very different energy than chickens, and observing them can help teach the principles of flow.

 

Some Methods of Bringing Balance and Unity of Calas and Gwyar

A third possibility, of course, is that in order for equilibrium, you need both the energy of gywar and calas.  I have found that if I’m generally just so overwhelmed, feeling both ungrounded and unadaptable, the unification of these two elements in my life can really help me find my footing.  You can combine activities above together, or engage in activities that innately emphasize the unity of the two elements.  Here are a few of my favorites:

 

Playing in mud puddles. Playing in the mud should never be discounted as a fantastic method for seeking equilibrium.  We knew this well as children, but have often forgotten the most important truths as adults.  Wait for a good summer rain (it has been dry here, but I am waiting) and find a puddle in the field or abandoned dirt road somewhere–somewhere safe and clean.  And get on the oldest clothes you can, take off your shoes, and just jump in it. Or make your own mud puddle with the hose.  Make mud pies, just like when you are a kid.  This is a most healthy antidote to present day reality!

 

Natural Building. An alternative is to visit a natural building site and become one with the cob.  Natural building requires initial flow and wet materials that dry into strong structures.  Making some cob with the feet and the hands, and plastering it on there, is a great experience.

 

Frankfort Mineral Springs - Embracing Gwyar

Frankfort Mineral Springs – Embracing Gwyar

Visiting Springs.  Springs are another place where you can see the interplay and balance between gwyar and calas in a natural setting. I have been visiting springs all over Western PA since moving here a year ago. I recently went camping at Raccoon Creek State Park and had the delight of visiting the Franklin Mineral Springs while I was there. It was really a cool spring–completely unexpected–with heavy content of iron (I shared a photo of it above). It had a basin where the water flowed so cold–I dunked my head in it, soaked myself up in it, and observed the flow of this spring. It was awesome! What I have found about these natural springs is that, at least here, they really do represent the intersection of gwyar and calas–the flow interacting with the stability of the stone.  This particular spring resonated strongly with balance of the elements: the stone where the water issued forth and the basin for stability, the ever-flowing gush of the water from the stones, and the mineral content in the water itself representing the unification of the elements.

 

Stillness. Stillness of the body and of the mind is another way to embrace the intersection of gywar and calas.  We spend so much of our time running around, dashing to and fro, and never really just being present in the moment, in ourselves. After the AODA’s practices, I like to sit in stillness in nature, quiet my mind, and simply be present in the world around me. This work requires us to both physically stop moving and be more stable, but also flow into the moment and simply observe what comes. It is powerful and profound!

 

Dancing: The principle of dance is all about the intersection of the stable earth and other objects with flow, and participating in some dance yourself (even if you aren’t very good, it doesn’t matter, go do it in the forest or wild areas where nobody can see you). I like to do this with ribbons or flags or something to even more appropriately attend to the energies of flow.

 

Throwing Pots. Any art forms that encourage the intersection of calas and gwyar are useful activities for seeking equilibrium. I have found that pottery, for example, is one of the best ones (for reasons similar to natural building/cob building, above). The intersection of the water to shape the clay, and then the application of heat, offers powerful spiritual lessons and opportunities.

 

As we all navigate these difficult times, I hope that the above material will provide you with some strategies for seeking equilibrium.  Blessings upon your path and journey!

 

A Druid’s Perspective on Fracking, Part I: Why We Should Care June 12, 2016

As my blog readers are aware, a year ago, I returned back to my beloved Appalachian mountains in Western Pennsylvania after living in other parts of the country for most of my adult life. Now let me be clear–this is home for me, and in returning, I knew I was entering an area with some severe environmental challenges.  And regardless of what is happening here with regards to fracking, acid mine runoff, logging, strip mining, mountaintop removal, or anything else, there is something about being in your home ecosystem, near family, and near where your ancestors are buried.  However, I did not return to the same Pennsylvania that I left.  In the time I’ve been gone, a massive shift has occurred on our landscape here because of natural gas exploration–both conventional gas drilling and deep injection well (fracking) drilling–which is destructive to our lands, waterways, and health. Since returning last year, I’ve been working to understand why fracking is happening, what is actually happening to the land energetically, and what we can do about it.

 

Since I haven’t seen many other druids or earth-centered folks writing about this topic who are actually living near these kinds of situations, I think its an important one to cover on this blog. I plan on doing this in a three part series (not all necessarily back to back; these posts are hard to write)–this first post will tackle why fracking isn’t just a problem for people living in areas of fracking, but it is everybody’s problem from an environmental, social, health, and spiritual perspective. The second will take a deeper look into the energetics of fracking and what we can do about it as land healers and energy workers, and the final post will report some good news from two groups who have been actively fighting fracking and oil pipelines. I may have another post in there as well–we’ll see how it goes, but that’s the current plant.  I know these are tough topics, but I think much good can come of these posts, and our discussion, about what to do.

Wells as of 2012, map with my modifications

Wells as of 2012, map with my modifications

Fracking as a “far away” problem…

When I lived far away, in Michigan, I had heard about fracking, everybody has. I had felt bad about it, but we were dealing with pipelines of our own there and some other issues, and fracking seemed like a “far away” problem.  I think this is how a lot of people feel about it if they aren’t living in the immediacy of it. When it appears to be a far away problem, you can be mentally invested, and say “wow, that sucks” and do what you can (in our case, our grove over fracking arranged through the Warrior’s Call group).
What I’d like to suggest today, however, is that it is a close-up problem that matters to all of us. Through this exploration, I’ll show the ethical, social, environmental, and spiritual implications of fracking and why each of us should be seriously concerned about this issue.

 

Reason #1: No land is immune to energy (or other) exploitation. Resources abound in our great planet, and resources are getting more and more scarce. It is likely that you live in an area that has some resources and is under some kind of duress: mines, mountaintop removal, factory, industrial agricultural runoff, tar sands, pipelines, nuclear power plants, the list goes on and on. And in fact, gas drilling of many kinds (including fracking) is quite common. I’m sure each of my readers can share a story of something happening nearby, something that is worrisome or destructive. It might be that fracking is one of the more egregious of these practices, but by no means the only one.

 

From a spiritual, ethical, or community standpoint–I argue that the fine details aren’t actually as important as the bigger picture implications: someone is trying to extract some resource from the land for a profit, and usually doing it in a manner that is harmful to all life around that extraction and taking shortcuts for higher profits.

 

I believe we have a lot to learn from fracking, as a case study, for all ways in which the earth is damaged and desecrated. In the coming weeks, I’ll share a case study of two communities who used a variety of tools to fight back against fracking and oil pipelines–and win. Just like the abolitionist movements, and many other social movements across the history of time, we need to be better equipped to stand up to companies who want to pillage our land’s resources, pollute our rivers, or whatever else. In other words, we should care about fracking because this can teach us a lot about how to protect our lands everywhere and everywhere is under potential threat from these, and other similar practices.

 

And the alternative is that as one practice becomes acceptable and tolerated, other destructive processes can follow. Suddenly it’s ok to do all kinds of destructive things, and we need to hold firm and say, no, it is very much not ok.

 

Screenshot of Alleghney National forest (from Google Maps)

Screenshot of Allegheny National forest (from Google Maps)

Reason #2: Public lands, lands that we collectively own, are at the most risk and need our protection. In the USA (and I hope readers from other places will comment and share about what is happening in their countries) a lot of fracking is happening on public lands. Those are lands that belong to each of us, that are there for the good of all, to preserve and protect–not for the good and profit of energy companies.

 

If you want to see some of this firsthand, follow this link, which takes you to GeoCommunicator, a map service of the US Department of the Interior and Bureau of Land Management. This shows you all of the “energy” exploration, pipelines, wells, and more that are located on public lands. A second case in point not so far from me is the Allegheny National Forest, which is being extremely threatened by this exploration (here’s a one overview of drilling on public lands  and here is a second article about the Allegheny National Forest).  The Allegheny National Forest is, as the name suggests, a national forest, set aside for preservation and beauty.  That was, until fracking.

 

Public lands have a long history of exploitation. Our present model of public lands makes no sense to me.  It combines ethics of conservation for individuals (don’t touch it, leave no trace, don’t interact with it, stay on the paths) with plenty of opportunity for exploitation for companies and corporations (logging,  fracking, bottling water, and other activities are OK).  For example, I’m not supposed to pick any wild blueberries, but logging companies can come in and log 15,000 acres sustainably on those same lands.  The gas and fracking wells here strip the land all around the well, making roads, bringing in heavy machinery, which requires clear cutting, and then maintain the wells by spraying all around the wells with chemicals every few weeks.   The wells themselves, of course, are subject to spillage.  When you get within 20 feet of a well, with it’s toxic and keep away signs, the well really stinks.  I have seen this firsthand both with traditional gas wells as well as fracking wells.  Traditional gas wells are smaller, but still have this kind of cutting and spraying.  Fracking wells are much larger, and take up a lot of space for roads, clearings, etc.

 

One older version of a public lands model used the framework of the commons. A commons, at least in Western heritage, developed in several places, including in feudal England. A commons may have been owned collectively or by one person, but each person had “rights” with regards to the common–most often these included grazing rights, foraging rights (for food, firewood), fishing rights, and so on.  But today, we might re-envision the idea of a commons as a place where all of us (including plants and animals) have rights, and those rights include the right to life and the right to spend time there. If these are common lands, owned by the public–that is, you and me–than it seems that personal profits, like through fracking, are simply unacceptable.  We all have a stake in these public lands and their long-term preservation for ourselves, for the land’s inhabitants, and for future generations of all life.

 

Reason #3: Fracking has severe implications for health of people and lands far and wide. On the broadest sense, the issue of fracking matters because, in permaculture design terms, it is an ethical issue spanning both people care and earth care. Obviously, the most immediate issues are the health challenges for those humans, plans, animals, birds, insects, etc who live immediately around the wells, and those humans who work at the wells. This has all kinds of implications: we know fracking chemicals are radioactive, we know they are linked to severe health effects, and they have tremendous impact on the land (air pollution, water pollution, earthquakes, and more). We also know that not nearly enough research has been done exploring these implications and connections due to a host of factors, many of which span from unknown and propriety chemical mixes in fracking water.
And yet, despite the lack of lots of research, the health issues (human, environmental) are are well known, and severe. They are also common sense–dumping billions of tons of chemicals, poisons, and radioactive wastewater into any ecosystem is a sure way to make that ecosystem sickly. A lot of people think that these issues are only connected to local ecosystems, but that’s not the case–see my next few points.

 

Reason #4: Water Flows. The ethical and health challenges are not limited to where the fracking happens.  Water flows, and water cycles. How far, for example, will those fracking chemicals travel from waterways here in Western PA and other parts?  Nearly all of our rivers here flow into the Ohio River, which flows into the Mississippi, which flows into the Gulf of Mexico. The other hot spots of fracking include North Daktoa (also traveling into the Mississippi by way of the Missouri), Oklahoma and Texas (much of which is flowing into the Red River, also flowing into the Mississippi).  This means, at multiple points, the waterways are being tainted, eventually ending up in the ocean. Of course, if you are in California, they just dump it right into the ocean or put it on crops (see below). But even if the trillions of tons of wastewater is injected deep in the ground, as it continues to be, there is growing concern that it is very likely not to stay there. Currently, over 30 trillion tons of fracking wastewater sits now beneath our lands, in our aquifers, they may remain poisoned for hundreds of years.

 

I don’t have to tell you, dear readers, that water is sacred, that water is life.  When we poison those waters, what are we left with?

 

Reason #5: Your Food is Possibly being Grown with Fracking Wastewater

How many fruits, vegetables, or nuts have you eaten from California lately?  How many have been labeled organic?  A number of recent articles has uncovered that due to the drought in California, and the increasing challenges oil companies have in disposing their hazardous fracking wastewater, they have instead sold it to farmers to irrigate their crops–including some certified organic farmers.   So in addition to poisoning the waterways, we are also poisoning the soil.  This whole thing terrifies me–we still don’t know what is in the fracking wastewater (see #7, below), and I can’t imagine that any cleaning process really has the ability to clean it fully.

 

Reason #6: Fracking, Mental Health, Spirituality, and Spending Time in Nature. As many have noted, mental health is in a crisis in developed nations, certainly in the USA. A growing number of people have argued that at least a portion of the mental health crisis has to do with the stress in living in a crumbling world and learning to accept that reality. Even if you aren’t explicitly reading or thinking about it, a lot of us know, intuitively, that something is very wrong and that stress manifests mentally in a variety of ways.

 

Close up of park trails - look at all those wells!

Close up of park trails – look at all those wells on public land!

This is part of why returning to nature, and seeking spiritual connection with nature, is so important.  In the words of the bumper sticker on my car: “trees are the answer.” Scientists, who often “discover” truths that those following earth-based spiritual paths already know–and nature certainly heals. You may have recently come across the articles about “nature” as the prescription to the mental health woes plaguing so many people in industrialized settings.  Of course, we druids and earth-based spiritual folks already know this–this is why we spend so much time in nature–it is good for the spirit, the mind, the body, and the heart.

 

But what happens if we can no longer go seek solace in nature? What happens  when you head to public lands, which is where many of us go, and instead, find gas and fracking wells there? I’ve experienced this firsthand so often (and for reasons why, I refer you to the first graphic I posted with this blog). To me, the saddest thing at present is that it’s nearly impossible to enjoy local natural areas without being near gas wells–it seems impossible to have an “escape” from all of it.  You know, where you can go, hike a bit, relax, let the mind settle, and just regain some peace and balance from this insane world being only among the trees.  In my current reality, I go for a walk, and ever 10 or so minutes, I come across another stinky well.  I had this happen to me just last week at a local park, and literally every time I enter most of the parks around here. For a direct example, you can see a full PDF of the map of the park I recently visited at this link; I’ve also included a screenshot above.   If you look at the map, you’ll notice the prominent “Gas Wells.” I’ll note that these are not deep injection wells here, but older gas wells. Other parks do have deep injection wells in the area that I’ve come across. If nature is a place of relaxation and solace, that is simply impossible if our forests are covered in gas wells (and gas roads, and underground gas lines, ec). Nearly all the parks in my area are full of them.  I’ll write more about this issue and its connection to spiritual life in an my second post.

 

I think there are serious implications for not only the mental health, but the spiritual life, of people who live in these areas.  Nature is no longer a sacred sanctuary, but a constant reminder of many of the challenges we face in the world.

 

Reason #7: Regulations are Minimal or Non-Existent (and violated)

One of the big challenges is that fracking happened very quickly, science happens slowly, and the regulations that do exist are woefully out of date.  At this point, we still don’t even know what is in most of the fracking wastewater mixes.  We don’t know if it’s safe to dispose of them as they have been (injection wells). What w do know is that government regulators have repeatedly looked the other way; have taken few steps to do anything to protect the land or her people from these real dangers.

 

In PA, one in six fracking sites have violations (or even more, in some states), and the implications of those violations are severe.  As Jeff Inglis writes in Fracking Failures, there is a lack of regulatory practices, and when regulatory practices exist, they are frequently violated.  He writes, “Fracking is an inherently polluting practice…The evidence bears this out. As demonstrated in this report, fracking operators in Pennsylvania regularly violate essential environmental and public health protections. Even key industry players who have pledged to clean up their acts are still breaking the rules and damaging the environment.”

 

As someone who walks a nature-centered path, I believe that it is my sacred responsibility to protect the land, to be a guardian, a healer, and an ambassador. As part of that work, I feel I must not turn a blind eye towards this. If we don’t pay attention, if we don’t ask questions, if we don’t exert pressure–who will?

 

Reason #8: The Opposition to Silence

I started to write on this topic (not sure if it would ever make it into my blog) because of the silence, even from the progressive folks, on the matter.  Of course it’s not something I want to talk about, or want to deal with, but the implications of this aren’t just about me.  They are about all of the land, waterways, and life, everywhere. I’ve written on the issue of silence before, and in this case, the silence is deafening.  People here don’t talk about the wells that are literally outside their backyards, smack dab in the middle of their community garden, all through their farmlands, through their parks, and behind their schools.  Its like we have turned a blind eye to the fact the wells are even present, that they are a non-issue here.  And so, I break the silence.

 

Now I want to be clear–this stuff is everywhere, and there are millions and millions of tons of fracking wastewater.  I also want to note that this is just what has been reported, what we actually know.  The scary thing to me is that there’s a whole bunch of stuff we don’t know: what’s in the wastewater, what are the long-term implications; how long whatever is in it lingers in the soil….if you eat, if you breathe, if you drink water–this is a concern.

 

 

I hope, at this point, that it is clear why paying attention to fracking as a “close up” problem matters, and why we all have a stake in this issue.  I’ll be talking a lot more in my next post in this series about what this, and other kinds of energy exploitation, does to damage human-land connections and the energetic implications of this work.

 

 

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

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

 

Rainbow Working!

Rainbow Working!

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

 

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

 

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

 

Why Palliative Care?

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

 

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

 

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

 

Palliative Care and Energetic Changes

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

 

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

 

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

 

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

 

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

 

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

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

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

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

 

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

 

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

 

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

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

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

 

Standing Stones

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

 

Setting the standing stone in the pool!

Hermes is setting the standing stone in the pool!

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

 

Land Shrines

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

 

Music and Song

Playing the panflute for the land

Me playing the panflute for the land

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

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

 

Blessed Waters for Damaged Rivers

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

 

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

 

Moving Earth

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

 

Closing

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