Category Archives: Gardening & Homesteading

Sacred Gardening: A Druid’s Spiritual Approach to Weeding and Clearing Plants

A shrine for the spirits of nature in a new outdoor kitchen area

Druids revere all nature as sacred–but what happens when you need to weed your garden? What happens when you need to clear a new area for a project where lots of things are growing? Is there a way to clear plants or trees honorably and with reverence?  In fact, there certainly is!  In today’s post, I’ll walk through some simple suggestions for how to weed and clear plants respectfully and with reverence. This is all part of my philosophy of Sacred Action, or bringing earth-honoring, care-oriented activities into our every day life (if you are interested in this concept, check out my Sacred Actions book!).  This is part of what sacred gardening, creating a true Druid’s garden, is all about!

Our big project this year was starting to build an wood-fired, naturally built outdoor kitchen with a maple sap boiler/grill, an earth oven, a small pavilion and set of rocket stoves (this is an ongoing project and I’ll share more about it in upcoming posts). In order to do this, we had to clear a small bit of land. Where we are situating our outdoor kitchen is on the edge of a clearing with a shaded overstory, just as the forest begins. The tentative plan for our earth oven was about 6′ into an area with some brush and small trees. We were hoping to use this spot  for the earth oven because sometimes we get bad winds from the fields that are to the south-west of our home, and by locating it slightly in the brush, it would allow us to provide it some additional shielding from the elements. But, this particular spot required me to clear a small 5′ path and about an 7 foot round area in the brush–assuming the spirits of the land and plants agreed.  I’ll walk through the general principles using the clearing of my earth oven space as an example.

1. Recognize the agency  and sanctity of nature by seeking permission and offering gratitude.

An offering bag near some garden weeds that will be cleared

One of the first things to remember is that if we are going to cultivate reciprocal relationships with nature, we must treat nature with respect, reverence and recognize nature’s own agency.  This means we do not take from nature without permission (treating her with the same respect you would do any other person. There are different levels of permission: one-time permission and ongoing permission.

Getting permission for anything is twofold: seeking it and allowing the necessary time for negotiation and conversation.  Don’t expect to get permission to clear a large area of land 5 minutes before you want to clear it.  Seeking permission begins with simply spending time engaging with spirits of the land and explaining what you want to do and why. Explain what you would like to do and how you will do it.  See what results from this converation: sometimes you can get a clear go-ahead, while other times, the spirits may want something in response (e.g. clear this area but leave this area to grow wild; build this shrine, use everything that you’ve cleared, etc).

If you are clearing for a permanent space (such as a garden, outdoor kitchen, home, etc) you can seek a blanket permission statement.  This means that you have the general permission to create the garden and then keep it as a garden, clearing as necessary.

Two months before starting construction of the earth oven, I began by asking permission.  I started by making an offering at the space I wished to clear and speaking aloud what I would like to do, where the boundaries of it were to be, and why.  I asked the spirits to think about my request.  A week later, I returned to the spot and we started discussing. I came back several times over the course of a few weeks and after that, I received the confirmation that I was permitted to proceed. As part of this negotiation, I was told that each plant species would have something different they would like me to do as I cleared.

2. Setting Boundaries for Activities

As part of your request, make it clear what you plan on doing and how long this agreement lasts.  For example, if you are cultivating a garden, make it clear that you would like permission to tend this garden throughout the year and weed any plants that come up in the garden that you haven’t planted, etc.  This allows you to set some clear boundaries for the kinds of activities you will engage in over time.  You can also set boundaries about other things, such as not using any chemical sprays, etc.  The idea here is that you will make a clear agreement with the spirits of the land that you are both satisfied with so that you can proceed.

In the case of our earth oven, I agreed to tend the path and boundaries of our earth oven space and also to cut back some of the surrounding areas if they grew too close to the oven, always asking the plants’ permission.  We established where the areas of the other outdoor kitchen were to be before proceeding.  I was also asked to build two smalls shrines, one to invite the spirits of the hearth to join us (see the first image in this post) and a hidden shrine to honor the earth elementals.

You also may need to negotiate with specific dominant plant species in an area.   For example, in the case of our garden, I’ve made it clear that dandelions are welcome to grow anywhere, but I will be harvesting any within our garden areas for making food or medicine for ourselves and our animals.  But, any dandelions that grow outside of the bounds of the garden will be undisturbed (unless I further sought permission to harvest them for a different purpose, which would be a different negotiation).

3. Clear mindfully and listen to the voices of nature as to how to use cleared material.

Once you have permission to clear an area, establish a garden, or weed regularly, the next step is to start clearing it in a way that is reverent and respectful.  I like to call this “mindful” clearing.  I’m going to clear in a gentle manner, pulling out each plant, checking in with each plant to see how they would like me to proceed (cut you off at the root? Harvest the root? Put you in the compost pile? Feed you to the geese?).  Thus, as I clear, I am also engaging in deep connection with the plants and hearing their voices for how to proceed. As I do this, I continue to make offerings, I sing songs, and I raise good energy for the work I am doing.

Beginning to clear the area for the earth oven

I work to do as much clearing without the aid of fossil fuels as possible, relying on hand tools, as this allows me to get closer to the individual plants I am clearing. Once in a great while, I do have to use a battery-powered lopper or chainsaw, and I let the spirits of nature know what I am doing before I do anything.

So in the clearing of my earth oven space, I spent about 2 hours clearing the space, while I was in a meditative place.  Using movement meditation, I cleared my mind as I cleared down to the soil, making sure that each plant I was clearing had a chance to share what they would like to see happen.  I ended up transplanting several wild yams into another section of the forest.  The Allegheny Blackberry asked me to take their roots and use them for magic (they have been teaching me their magic for many years now) and to compost their stems and leaves.  The small spicebush asked to be potted and given away.  The Virginia Creeper had me pull out enough to clear, asking me to make a small wreath of her and then place that wreath on the altar.  And so it went with each of the plants in this space, where I listened to their voices and did my best to honor their requests.  In the end, I had not only a cleared space but new magical plant knowledge and several roots for my spiritual practices.

I do the same thing in my garden as I am regularly weeding and tending. While I don’t necessarily need steps 1 and 2 each time I got into weed the garden, when I am weeding, I am still listening to the voices of the plants and honoring what they would like me to do with them.  I am treating them in reverence and respect, even as I clear them.

Eventually, you may find that even the most dominant weed can be negotiated with to grow elsewhere.

Doing these practices in this way allows you to both hear what the plant spirits may offer you as well as give you a chance to learn some of the uses of common plants in your area.  For example, if you are clearing a garden, many garden “weeds” have tremendous herbal and edible uses including lambs quarters, ground ivy, pursuance, dandelion, red clover, chickweed, and wood sorrel, to name a few.  If you are pulling out something and you don’t know what it is, take a few minutes to learn and do what you can to make use of that plant for food, medicine, crafts, or spiritual purposes.

4. End in Gratitude

Wood Sorrel

Wood Sorrel, garden weed, delicious food!

Finalize your work each day in gratitude–gratitude for the land itself, the soil, and any plants or materials that were moved or pulled as part of the work you were doing.  Recognize the sacrifice that these plants have made and honor them.  You can practice gratitude by making offerings (such as this offering blend), drumming, dancing, doing a land blessing ceremony, or any other number of things.

In the case of my earth oven, the end of the clearing, I again sat with the space and honored it with flute music and offerings.  I meditated to see if there were any additional messages, and if not, I continued to work on the project.  The next steps in the project were to create a draining gravel foundation to prevent frost heaving, and so when I went back to the site a few days later to start removing soil and subsoil, I made sure to continue to make offerings at the shrine I built and continue to offer gratitude.

Conclusion

As the above explores, the key to honoring nature while also tending spaces, weeding, or clearing land has to do with the approach.  Rather than immediately moving into clearing, spend time honoring the spirits of the land first, the physical bodies of the plants to clear, and take your time to make sure you are engaged in reverence and respect.  This kind of practice integrates spiritual practice with everyday life in the practice of sacred action, and can certainly deepen our own relationship to our immediate landscapes.

Starting a Successful Front Yard Garden and Avoiding Legal Trouble: Interview with Linda Jackson of Natures Harvest Urban Permaculture Farm

Original design for Nature’s Harvest Urban Permaculture Farm

Six years ago, I shared about Natures Harvest Urban Permaculture Farm, a front-yard garden located in the Detroit metro area. When I shared this post, Linda was in her first year of gardening in this new location, and was regularly selling her produce at a local farmer’s market and engaging with her community.  Here are links to my first two posts about her incredible garden that discusses the original process, design: Nature’s Harvest Urban Permaculture Farm and Return to Nature’s Harvest Urban Permaculture Farm.

A few weeks ago, when I was visiting Linda, I shared some photos of her garden to my social media, and many people responded by saying “she must not have a homeowners association”, “ how did she not get in legal trouble?”, or “my township would make me tear that down!” The questions and comments of this nature just kept rolling in. In fact, Linda is now in her sixth year of her front yard garden with no issues or complaints from neighbors, etc. Thus, I thought it would be useful to interview Linda and learn from her about how she was able to have this incredible front-yard garden in a suburban area, explore some strategies that she used, and share those strategies with others.  If more of us can do the kind of thing Linda is doing—converting lawns that consume resources to gardens that provide food for people and wildlife, nectary sources for insects, and so much more, we can really begin to make positive change in this world and vision a brighter future.

Natures Harvest Urban Permaculture Farm - August 2021

Natures Harvest Urban Permaculture Farm – August 2021

Dana: Tell me about your vision for Nature’s Permauclture Urban Farm.

Linda: As I’m seeing it evolve, the word permaculture plays an integral role.  Because we need to build community, protect the environment, and people can also learn how to make a sustainable future, sustainable income, and way of sharing knowledge with others.  That’s why I wanted to convert my lawn.  I wasn’t only about food but about cultivating good habits and activities.

Dana:  You were originally an organic farmer farming 10 acres, right?

Linda:  Yes, so when I moved here, I moved from 10 acres to a 50×50 growing space. I brought a lot of what I knew but here, because it was so visible, I wanted to make it aesthetically pleasing.  I wanted to make it “landscapey” but not a traditional landscape.  But I knew it had to be very visually appealing to the eye.

Dana:  You are on the edge of a small town in suburbia, in the middle of a suburban neighborhood.  And you have this front yard garden that everybody can see.  So, tell me about your garden.

Linda:  When I came to the place, I was just thinking that I needed a place to put my hands in the soil. I stood out in the middle of the road and I said, what can I do with this? Its only 50×50.  So I said to myself, “Ok, I’m going to create a garden. But it can’t be a boring square garden.”  I’m not into lines, I’m into curves.  The earth isn’t straight, its curvy.  So, it was something where I said—I need food, my community needs food, I want wildlife comfortable here: insects, frogs, snakes, dragonflies, etc. So when I created the garden, I was thinking about both wildlife and people and their needs. And really, I wanted to be happy in nature when I walked out of my front door, rather than seeing the lawn.

Dana: So you essentially transformed this lawn, plain grass, into this amazing garden.  Do you have a sense of how much food you are producing?

Linda:  On average, enough to feed 20 or 30 people from the greens each week, thousands of pounds of produce per year. So for the first five years, every week, I was going to the farmer’s market.  And I had more than enough for that capability out of this garden. Now, I’m doing the market every other week.

Linda harvests kale for the farmers market

Linda harvests kale for the farmers market

Dana: So you are literally able to go to the farmer’s market each week and sell just from this 50×50 square foot space?  This really tells readers just how much you are able to produce here.

 

Linda:  I do French intensive agriculture methods, which includes succession planting and companion planting.  While I can’t be certified organic here, I use all natural methods for pest control.  These include using yellow and blue sticky plates for bug control, neem oil, cayenne pepper for slugs, dog hair to keep out rabbits, and much more.

We do have 4000 acres of wild lands behind this neighborhood, but the protocols that I use here keep the deer away.  I use onions lining every bed and herbs (sage, thyme, and lavender) lining the garden.  I don’t have any fencing, because that would detract from the beauty of it. I can sell and give the herbs away too, and they keep away the deer, and they also provide food for pollinators.

Dana: Obviously there’s a lot of people out there in similar circumstances to what you are in: they live in suburbia. They have a very small space, maybe 50×50 or even smaller.  And they are looking at this lawn and saying “this isn’t sustainable” and they are looking to grow some food and cultivate some habitat. But at the same time, in this region, we have several examples of families that have put in a front yard garden only to have their township make them bulldoze it.  Can you talk us through the steps that you did to come to this place where you had a very successful front yard garden that is welcomed by your community?  Specifically, how did you navigate the laws, ordinances, and neighborhood requirements?

Linda:  This garden is now six years old and I’ve never had a problem with neighbors complaining or the township.  Basically, when I stood out and looked at my new home, I had about a month to get everything in the ground before winter came.  I realized that I was the new person on the block, so I had to introduce myself to the neighbors.  And some way or another, I had to tell them what I was planning on doing. I had the vision in my mind, and I knew what it was, but I needed them on board. So I took them cookies. I took them lavender lemon shortbread cookies and I opened up a conversation with them.  I told them I was planning on making a garden in my front yard.

Bean arch in front pathway

Bean arch in front pathway

I also drove around the town to see if there was anyone who was doing something similar in my town.  I saw 2 or 3 places where someone was doing something like this in their front yard, but more landscaped. But I noticed that these didn’t have a focal point, or a flow. It wasn’t beautiful enough. It was choppy. I had to think about the long term: the shade, the rain, the sun, the water, the wind, but also the people and how they perceive it in all of the different seasons.

I next went to the township and I asked them, I’m thinking of putting an edible garden landscape in my front yard.  I didn’t call it a garden, I called it an “edible landscape” which may have helped. I spoke to the head guy in zoning, he says,  you can do that as long as there are no weeds growing. He gave me a piece of paper with the ordinances and I took it home and read it. It said anytime you put more than 5 yards of soil down, you have to have approval.  But soil is not compost. Soil has rock that’s broken down, minerals, etc. Compost is leaves, plants, and brush that is all organic matter.  So, if I put compost down and not soil, I can get away with it.

Dana:  So it was kind of a technicality but it worked.

Linda:  It was a technicality but I could win on it if anyone wanted to challenge me. So once I got the OK from the neighbors (because they could turn me in anytime they wanted) and I got the OK from the township, I went for it.

When I moved in, the front yard had one large and two small ornamental trees. I had these taken down and mulched so I could use the mulch in the gardens and in the paths. In other words, all of that organic matter was put right back on the property.

But back to the landscape. I knew that if this was going to be successful, I had to make something extremely visually pleasing so that the neighbors won’t complain. I decided against raised beds like I did in the past because that’s too constrictive and it’s something they are used to seeing and it may look too much like a garden. I saw how my elevation mattered. The two houses on either side of me were higher, so I was in a low area. And so I had to make it contour.  I did a combination of curves and wood chips, that way if I had heavy rains, I wouldn’t have any issues and the water would be able to soak right in.

Front yard curves of lettuce, brassicas, herbs, onions, and more!

Front yard curves of lettuce, brassicas, herbs, onions, and more!

But when things started happening, people were walking by. They would stand and stare.  Little kids would come, and they wanted to play. The paths were like an energy run for them.  They just wanted to run thorough those curvy paths.

 

What I have found out is that people think its work.  But little children see it a form of play, they want to play and help.  So that makes it fun for them.

 

Dana:  I want to focus on the aesthetically pleasing aspects because these seem to be one of the key aspects that can really help you do this.  It’s not just about growing vegetables and replacing the lawn.  It’s about inhabiting a space in a way that makes it truly beautiful. When people stop, rather than say “look at this garden that looks like an eyesore” they say “wow!”  Can you say more about that?  How do you create that?

Linda:  It’s a good question, because in my previous farm, I had 10 acres that was far from neighbors.  And my farm there was very constricted.  They were square with lines. And I realized that that’s easy because its farming. A lot of arms are really functional, but not necessary aesthetically pleasing.

And so I drew upon some of the things that people would do to a typical lawn and typical front yard.  But to not have it visually dead with lines.  I needed something that would come alive, that the eye would move through the space, just like a nice piece of artwork.   There’s something about the eye enjoying flow, the curve.

Three sisters: corn, beans, and cukes along the driveway

Three sisters: corn, beans, and cukes along the driveway

For example, my feeling was, to have flowers in the front, so when I looked out my window I could see insects and bugs and they would be beautiful next to the house. Flowers with long bloom times so that something was always blooming during the summer.

Dana:  Yeah, you really can see that when you walk up to your garden—your Yarden.  It does take you in.  The waves and the curves really take you in.

Linda:  Yeah! I kept playing around with these designs and the garden evolved.  I tried different angles, to figure out how it would look good from the side, from behind, from within it. The goal was to make it good from all of these different angles and offer a visual experience.

Dana:  That’s really important to people. Because for your neighbors, they don’t want to feel like their home values are being degraded because of someone’s front yard garden or an unruly yard. So, from what you are saying, if you are going to do this work, you have to do it in a way that is very visually appealing to people.

Linda: Yes.  You are right because one of my siblings, when I was planning this, she said to me ‘Linda you are going to have to tear this apart because nobody is going to like it.” So she was a naysayer before I started it. Once it was done, and the curves were there, dark black compost flowing around, and the contrast of the paths, then she said “Well, we’ll see what happens in the spring.”  And then, my neighbors were asking, what’s going to happen in the spring?  And the lady across the street said, “Just watch.”

So the overall design is this: the flowers next to the house are the accent point. The greens are flowing with the paths. You get a lot of eye entertainment.  And I don’t have your typical landscape flowers: there are no lilies, Hostas, etc. That seems to be the go-around for everyone’s yard around here.  I said, Hollyhock! The old-fashioned stuff, pollinator friendly, things that they haven’t seen before.

Dana:  How do you continue to engage in a dialogue with your neighbors about this garden?  We were out there just a little while ago and one of your neighbors stopped by, and talked to you when we were out there!

View from driveway

View from driveway

Linda:  I’ll tell you what.  That was the part I didn’t mentally think about when I started doing this. I started doing this for my own gratification, to keep my energy flowing, and to get my hands in the soil, for my exercise and health. But then the neighbors started asking, “hey, can I have some of your produce?”  For example, one of my neighbors stopped by last night for kale and salad greens. My other neighbor is pregnant and loves cucumbers; I make sure she gets them.  The neighbor girls on the other side here love eating raw cucumbers. So, it was a just a matter of putting it out there. Recently I had some organic farming students from Oakland University come to learn here. East River Organics wanted a design done, which I worked on, and they brought the person who was going to implement the design out to take a look at my garden, because this is what they wanted to do for a new project to do garden outreach to differently abled people.

So I’m at that step now, where, after five years, I know it’s happening and its ok.  And it’s starting to really bring people in! Someone asked me, why am I not in the newspaper? I don’t know! I’m not quite ready for that.

Dana: Well at this point, if you were going to get in trouble for the garden, it would have already happened. And, I think what’s key here, is that you engaged in a dialogue with the right people early on, and you continued to have a positive relationship with your neighbors.  But it sounds like if you want to be successful at doing this, it’s about doing that ongoing engagement work first and foremost, rather than just doing it on your own. You live in a community and you have to engage in that community as you are planning and implementing your garden.

Linda:  Yes exactly.  One the big comments I get is about how much work it is. A lot of my neighbors work and say “I don’t have the time to do this.”  It’s hard, the word “work”.  I don’t really see this as work.

Dana:  Can you talk a bit about the backyard? I know you have a food forest going back there.

Linda:  I have a space about 25×50 back there and its evolving.  I have a sugar maple overstory.  I have three paw paw trees, raspberries, black cohosh, strawberry, sweetgrass, other understory plants.  I have ramps, from you, thank you.  I share how to harvest them with the kids—just take a piece of the leaf.  These are things you don’t see at the store.  When the pawpaw come into fruit, which should be next year, it will be a wonderful chance to educate the kids.

Dana:  It sounds like you have more annual sun agriculture in the front and shaded perennial agriculture in the backyard.  And you’ve gotten rid of almost all of the lawn.

Linda:  Yes, just enough to have some paths or for someone to park their car if necessary.  But there’s no reason for more lawn—I am converting every bit of it into something that benefits nature and the community.

Dana: I know you are transitioning away from the farmer’s market and working to make this more of an educational space in the future. Can you share more about that?

Dana and Linda

Dana and Linda

Linda:  Yes, that’s where I will be needing to do more promotion.  I’ve already connected with many people in my area who are interested in organic practices. The garden is also a big draw to children; children see vegetables in the grocery store, but I’m growing some different things that are really exciting to them. Like the Asian long bean, it’s over a foot long. The kids come up, I give them a bean, and they walk away happy. It’s like candy to them!

So for me, the next step is working less on the market gardening and more on educating, promoting, teaching others how to do this.  If someone wants to break up their landscape, there are so many things that they can do that will still look visually appealing and move them away from the lawn.  For example, blueberries.

Dana:  Let’s return to this idea of work and a garden being “too much work.” So tell me about the work of this?

Linda:  Well, you don’t have to mow your lawn if there is no lawn to mow! And I get plenty of exercise and have no need for a gym membership. This garden is my workout.  It is physical, but rather than lifting weights, I’m lifting soil or compost! Mulch! Especially as I get older, it’s also a way for me to stay healthy and strong.  I also see it as meditation.  I am out in the sun and getting my Vitamin D.  I am keeping myself moving, I’m not rickety or creaky. I can move 10 yards of compost, even in my late 60s!

Dana:  It does seem like there are so many benefits: food you are producing,  an income, the exercise, educating people, not having a consumptive lawn, meditation, health benefits,  providing a vision for the future.  Showing all of this in a way that demonstrates that it can be sustaining, and joyful!  There just seems like there are no reasons not to do this!

Linda:  Yeah! I love the way you presented that thought. That’s what it is all about for me.  I am so happy that this garden is such a place for joy. I have a tendency to be modest, but I do think that the front yard garden speaks for itself. I am speaking through the language of my garden.

Dana:  Well, thank you so much for your time and expertise, Linda!

To conclude, Linda’s garden is really a source of joy for all who visit it.  And somehow, she has found a “magical formula” to living in a suburban area with hosing restrictions, codes, and township laws—through cookies, through making it visually appealing, and through always thinking about the needs of her community.

Wild Food Profile: Yellow Dock (Rumex crispus) Seed Flour & Yellow Dock Pancake Recipe

Harvested dock seed with a ready-to-harvest yellow dock plant

This past month, I had a chance to visit Silver Acres, my friend’s 5 acre farm in the thumb of Michigan, where she is practicing rewilding, restoration agriculture, and permaculture.  We were walking through her field and found a good deal of yellow dock that was in seed form–which for the Midwest US, usually happens around Lughnasadh (August 1st) and continues to the Fall Equinox.  While I’ve eaten the young leaves and used the roots as medicine, I haven’t had a chance to try making any seed flour yet–so we set about our task joyfully.  I’m quite impressed by how easy this flour is to make (compared to say, acorn flour) and it cuts nicely with other flours.

Foraging for wild foods is not only a fantastic way to connect deeply with the land but also allow us to reconnect with our ancient ancestral lifeways.  It allows us to connect deeply with the land and bring some of that energy int our own lives.

Yellow Dock Ecology and Foraging

Yellow dock leaf with goose blessing.

Yellow Dock (Rumex crispus) is in the buckwheat family, which is part of why she makes a nice flour!   Yellow dock is also known as Curly Dock or Narrowleaf Dock. Yellow Dock is a first-aid responder plant, an opportunistic plant that can quickly spread to new areas after disruption. Thus, you will often find her growing in areas that have poor soil, have recently been disrupted (such as construction sites), or other places where the land was recently disturbed.  As part of her ecological function, she begins to break up compacted soil with her deep tap root. One of the reasons its good to learn how to eat and make medicine of yellow dock in all of her forms is that she is considered an “invasive” weed in the USA, and thus, ethically-based foraging is a wonderful way to keep this plant in check.

Yellow Docks are perennial plants that can, when mature, produce up to 40,000 seeds per year.  The seeds can stay in the ground for up to 50 years, and when the opportunitiy arises, the yellow dock will arise from the soil!  This is how they are able to so quickly colonize disturbed areas.

Once you find a patch of yellow dock, you can return to it over and over again for food and medicine.  The seeds persist on the plants into the winter, and slowly drop as winter turns to spring. The easiest time to spot them is after the seeds have turned to a beautiful rust brown and dried (usually by mid August here in Pennsylvania). Thus, you have a fairly long harvest window with regards to the seeds. Each year, Yellow Dock also produces curled leaves (see photos) which are fairly palatable when young (cook in several changes of water).

Seed head closeup – this is perfect for harvesting

The very good news in terms of foraging ethics is that because Yellow Dock is considered invasive and can be found in abundance almost everywhere, you can harvest as much yellow dock seeds as you want for flour.  A few hours of harvesting and processing can yield considerable amounts of very easy-to-process flour!  I still recommend that you seek permission from the plants and offer gratitude if you have permission to harvest.  I have found it is easiest to harvest these with a basket or paper back.  Just snap off or cut the mature seed stalk and place them into a bag.

Harvest the seed heads when they are dry for the best flour. If you have to harvest them wet, let them sit out in the sun until fully dry.  Its hard to strip them from the stalks when they are wet.

Preparing Yellow Dock Flour

Grinding in a small grinder

Yellow Dock flour has three major steps for preparation: remove seed heads from stalk; toast seed heads on the stove or in the oven; and then grind them in a coffee grinder, mortar and pestle, or magic bullet.  I’ll walk you through each step.

I will note here that some foraging books say Yellow Dock Seed is not worth harvesting because its impossible to separate the seeds from the chaff (the seed casing).  But in the case of Yellow Dock, you simply grind everything up together.

Remove seed heads from stalk. Once you have harvested, find a nice place outside to sit and strip the seed heads by hand into a large bowl or other vessel. Return the stalks to the land (somewhere where you want yellow dock to come up, as there are likely seeds remaining!).  I suggest doing this outside because it is a messy job!

Toast the seeds.  The next step is to toast the seeds.  You can do this on the stovetop in an iron skillet- just add a few handfuls of seeds, stir them till you hear popping, and then remove from heat and do the next batch. Alternatively, you can roast them in the oven for 5 minutes at 350.  You’ll see a difference in both the color and smell of the seeds. This step is really worth it as it produces a much better tasting flour!

Beautiful ready-to-enjoy Yellow Dock Flour

Grind the seeds. Using a Vitamix, magic bullet, coffee grinder, or mortar and pestle, grind the seeds in small batches.  You will want to work to get as fine of a grind as possible on your flour.  You’ll end up with something looking like the photo on the right!

Storage: Like other wild flours, this has about a six month shelf life. You can extend the shelf life by freezing it (where it will stay good up to two years.

Recipes

There are few things to know about Yellow Dock flour. First, Yellow Dock flour does not contain any gluten, so it will produce a much “flatter” bread than wheat flours, which you should keep in mind when using it.  When it is cooked on its own, it has a bitterness that can be a bit unpalatable (e.g. straight yellow dock flour) so I recommend using it in combination with another flour (use 25% or 50% yellow dock).  The bitterness is considerably lessened into something quite delicious when you add some sweetness.  I don’t find that it has a particularly strong taste but rather will take on the taste of the other ingredients (like acorn flour).

Yellow Dock Pancakes

I adapted my acorn pancake recipe for use with Yellow Dock, and it works great!

  • 1 cup yellow dock flour
  • 1 cup other flour (white, wheat, or GF)
  • 1 teaspoon salt
  • 2 teaspoons baking powder
  • 2 eggs (duck eggs if you can get them!)
  • 1/4 cup of oil or butter
  • 2 cups milk
  • 1/3 cup sweetener (I use maple syrup, you can also use sugar or honey)

This recipe makes about 12 pancakes.

Cooking up beautiful pancakes!

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

Here are some other inspirational recipes for your yellow dock flour!

Double Chocolate Dockseed Cake

Curly Dock Bread

Dock Seed Brownies

Dock and Lambsquarter Flour Crackers

Dock Sponge Bread

Wildcrafting Your Druidry: A Local Materia Medica and Herbalism Practice

As we continue to explore the concept of wildcrafting druidry and sacred action that is, developing a spiritual practice and daily life that is fully localized and aligned with nature right outside your door, it is a useful time to consider the role of herbalism and developing a local materia medica.  In herbalism terms, a materia medica is a body of herbal and plant knowledge for the curing of diseases and the promotion of good health.  For example, any book on herbalism that includes entries on herbs and their healing properties is a materia medica.  By starting to develop a local materia medica for your area, you can learn more about the incredible healing properties of plants in your area and develop a sacred connection with them.  You can start entering into a mutually beneficial, reciprocal relationship with the land and support your own health–this is because not only are plants able to treat illnesses, but they also support our long-term health!  So let’s talk through the steps that you might do this:

Step 1: Identify your site and needs and spiral outward.

Grandpa's field

Learning about the medicines outside your door!

I think it’s helpful to consider what you might include in your materia medica. It should be locations that you have easy and regular access to and with the ability to do at least some harvesting.  What I suggest you do is use a spiraling outward approach.  Start with right where you live–e.g. the plants in the lawn right outside your door, the trees on your street, the plants in the park at the end of the block.  Learn the plants that are closest to your home first.  Then, as you grow your knowledge, start spiraling outward: the local state park, the homes of friends and neighbors, etc.  You can do this work regardless of whether you live in the city, suburbs or country.

The other option for you to start is to consider finding or growing a local herbal equivalent of one or more medicines you currently take or needs you currently have.  Perhaps you want a first aid salve–there’s a whole backyard of healing plants for that! Perhaps you want to increase your overall vitality and health–there’s a dandelion and burdock root for that!  Perhaps you want to strengthen your heart–there’s a hawthorn tree for that! For my own path into herbalism, you can hear about my own journey in managing asthma with New England Aster!  The point here is that you can identify some basic needs and then use that as a basis.

I actually prefer the first approach I’ve listed, as it puts you in touch with plants right outside your door.  If you start working with these plants, you will find uses for them in your life!

Step 2: Build a Reciprocal Practice on this Landscape

Before you even begin to think about harvesting and using the plants where you are, you will want to think about how you can build a practice of reciprocation, honoring, and respect to the living earth.  I recommend you think not only in terms of an offering for any individual plant that is harvested but also the larger landscape that you are working on.  For individual plants, this might include things like:

  • Asking permission to harvest
  • Offering gratitude with an offering and saying thanks
  • Working with the plant to help ensure its genetic legacy (saving and spreading seeds, translating roots and seedlings)
  • Visiting the plant at other times, not only when you want something or want to harvest (e.g. showing friendship and respect)
  • Building the cycles of the plant into your own seasonal celebrations
Offering on a stone cairn

Offering on a stone cairn

In terms of a larger reciprocation practice, it is useful to consider what the land there might need and how you can be in service to the land.  This is often very different in different ecosystems, but might include any of the following:

  • Metaphysical support through rituals and energy work
  • Land healing practices, such as converting lawns to gardens, cleanups, replantings, and more
  • Social action, community organizing, or political action to protect and preserve nature
  • Other activities as is appropriate for the local ecosystem

The reason this step is so important is that for much of the Western world, longstanding colonialism has put many people in a mindset where nature is theirs to take from, to use, and to harvest at will.  This exact mindset is one of the roots as to why we are facing a planetary crisis: because we must learn to balance what we take from nature from what we give and the reciprocation practices are key to that.  I’ve been teaching wild food foraging for a long time, and there are extreme problems with the overharvest/take what I want mentality with many people in those communities.  By building reciprocation first and foremost into your practice, you can sidestep these extremely problematic relationships with nature and build one on mutuality and respect.

Step 3: Observe, Interact and Identify Plants, Mushrooms, and Trees

Medicine making with hawthorn - here's my masher!

Medicine making with hawthorn at Samhain!

Now that you have a sense of where to look, you will want to start identifying the plants, mushrooms, and trees that grow most immediately to you.  It is extremely helpful if you can keep track of not only the common name (Pennsylvania Hawthorn) but also the Latin name (Crataegus tatnalliana / Crataegus pennsylvanica.)   Many common or folk names may actually refer to multiple plants (Boneset is a good example here–in my region it refers to at least three different plants, two of which are medicinal and one of which is poisonous) so having the Latin name ensures that you have the right plant.  Even if you can’t identify the specific species, work to at least identify the plant family as a start. I have found it helpful in my own work in this regard to create a digital file of plant names and features as a first step.  Here’s one of my early files that I can share that I started creating when I first moved to this new land (I’ve since moved this into a more comprehensive digital file, but this is where I started).

Identification skill is excellent to learn.  While there are apps and groups that can help you with plant identification, I also recommend that you check out Botany in a Day by Thomas Epel and Newcomb’s Wildflower Guide to start learning how to identify different parts of plants.  If you build your knowledge using these books, eventually, you will be able to identify plants by plant family without looking them up.

One of the things that is really helpful to do during this stage is to pay attention to how abundant the various plants, trees, and mushrooms are.  Pay attention to how much is growing and where it is growing.  Just because something appears abundant doesn’t necessarily mean it wouldn’t be harmed from harvesting–the key is to cultivate a relationship on this land so that you can monitor not only the plants but also how much of everything there is.  This will allow you to decide what you might use and in what ways!

Step 4: Build Your Materia Medica and Start Making Plant Medicine

Flower essence

Goldenrod Flower Essence

Now you are finally there–the opportunity to build your own materia medica over time and learn how to make plant medicine. Herbalism can be a lifelong study, and one of the things I want to stress here is that doing this work takes a lot of time.  I have found for my own learning that I like to learn a few plants at a time: how to make medicine from them, how to do different preparations, and then actually use those plants in my life.  Even if you learn only a few plants across the course of a year, as you progress, soon you will know many plants.  This is a better approach than harvesting a ton of stuff, preparing it, and then not using it.  An intensive study of a few plants will lead to rich rewards!   For example, right now I am learning the various uses of the Spruce tree–this includes various recipes for spruce tips, preparing and use of a spruce tip salve, working with the wood, and much more!

For medicine making, I would highly suggest Green’s The Herbal Medicine Maker’s Handbook as he covers a ton of useful information on the different kinds of plant preparations (his herbal information is good also, but insufficient for many local plants).  Richo Czech’s Making Plant Medicine offers key information on ratios for tinctures and other plants and is a very useful supplement to Green’s work (I use the two in conjunction and don’t need anything else!). These two books can help you know all of the basics for how to do different plant preparations. I also have some medicine-making posts you can check out: A Druid’s Guide to Preparing Plant Medicine; Flower essence preparation;  and harvesting guidelines.

Part of the materia medica is taking notes–take notes on everything that you do (e.g. the salve recipe, when you harvest) and also test the effects of your herbal preparations on yourself–note how it feels, if it works for your purposes, and so on.  You can certainly supplement your own knowledge with published research on herbs: for a comprehensive guide to many herbal plants in North America, you can see Matthew Wood’s Earthwise Herbal books.  But remember–your own body and experiences should be very central to developing your materia medica.

Once you’ve had some success and good recipes, preserve them in some way that is appealing to you.  This could be a handwritten journal, a digital file, or anything else.  The important thing is that you create this knowledge for yourself and presented in a way that you will resonate with.   My current materia medica sits in two places: I have a very extensive digital file that I update regularly.  I also have a handwritten materia medica that explores more of the spiritual aspects of each of the plants I work with regularly.

Conclusion

Herbs drying on a rack!

Herbs drying on a rack!

Developing an herbalism practice–even with a few key plants in your ecosystem is an excellent way to build a core Ovate practice, learn how to live in a reciprocal relationship with nature, and align yourself with the living earth.  This is a practice that centers nature in your life.  It is completely different than going and buying some bulk herbs and mixing them up into medicine–while there is nothing wrong with doing this, it doesn’t really give you the deep spiritual practice that identifying plants, engaging in reciprocation, and turning them into medicine does.

Another thing you can do with this practice is to tie it to your yearly seasonal celebrations: for example, for me, Beltane, the Summer solstice, Lughnasadh, the Fall Equinox, and Samhain are all medicine making holidays–meaning that in addition to my rituals, I also make certain medicines, spiritual tools like smoke clearing sticks, and align my work with the current harvest.  This gives me a richness and layered approach to my spirituality and makes the medicines I make even more meaningful.

I hope that many of you will try this–if you haven’t already started or traveled some way on this path.  I would love to hear your stories and experiences with local materia medicas and herbalism!

Sacred Actions: Living the Wheel of the Year Through Earth-Centered Sustainable Practices

Sacred Actions book!

I’m really excited to announce that my new book through REDFeather / Shiffer Publishing is now availableo!  The Book is titled Sacred Actions: Living the Wheel of the Year Through Earth-Centered Sustainable Practices. I wanted to give you an introduction to the book and the concepts behind the book.  If you’ve been reading the blog for any length of time, you’ll see a great deal of familiarity: my explorations and writing on this blog shaped this book, although the book goes well beyond the blog.  In a nutshell, Sacred Actions presents a hybridization of nature spirituality, sustainable living, and permaculture practices and ethics.   I can’t wait to introduce it to you in today’s post!

Order in the US or UK from the Publisher (available now). Pre-order from Amazon (US) or Amazon (UK).  Pre-Order in Australia from Booktopia. 

As I’ve written on this blog before, I believe that we are possible of creating a better future–a healed, nurtured world where humans, animals, plants, and all life can live in harmony and balance. Not only is this possible, but it is also critically necessary for us to survive. Perhaps this seems like a far-off fantasy, but I have hope in this future. To build this future for our descendants and for all life on earth, this work starts with both a vision and starts in the lives of each of us who desire to take up this work.  Consider Sacred Actions a manual of personal empowerment for those who want to integrate nature spirituality, sustainability, permaculture, and earth-honoring approaches and build a better tomorrow.

Graphic from book: creating a sacred space in your home through signs and reminders

Graphic from book: creating a sacred space in your home through signs and reminders

It’s no secret that it’s extremely hard to practice any nature-based spirituality in an age where the destruction of nature is a product of daily human activity.  The deeper that you go into any path of nature spirituality, like Druidry, the more you experience this dissonance.  How do we practice nature spirituality when we are experiencing ecological decline: extinction, pollution, global warming, ocean acidification, deforestation, and much more? Seeing news reports and dealing with ecological issues in our own region and communities can leave people feeling lost, confused, and stuck in a place of inaction. People come to paganism, Druidry, and nature spirituality because they want to reconnect with nature. But in the process of doing this, they also struggle with the integration of spiritual practices with their everyday lives and balancing their lives with the harsh ecological realities we face. As we are increasingly confronted with the catch-22 of holding nature as sacred but participating in a culture that is harming nature and threatening ecosystems globally, the question that so many of us ask is: how can I integrate an earth-based spiritual practice with an earth-honoring lifestyle?

Inside of book – Food and Nourishment / Summer Solstice Chapter

To address these challenges, I wrote Sacred Actions: Living the Wheel of the Year Through Earth-Centered Sustainable Practices.  What is sacred action? Sacred action is the principle through which we can solve the challenges I’ve shared above.  Recognizing that everyday, mundane life can be an opportunity for deepening our spiritual practices and connections with the living earth by living in a way that honors nature through those everyday actions.  It is the process of transforming our lives, through our intentions and action, where we turn the mundane through a wide set of new practices, skills, and activities.  It’s about taking small steps towards a brighter future.

Graphic from book: Three sacred garden designs

This book was born here on the Druid’s Garden blog. For years, as part of my own path, I explored a wide range of practices and worked to integrate my own path of druidry into my everyday life by learning sustainable living, organic gardening, permaculture, herbalism, and so much more.  In time, I learned to teach these things to others, organize community groups, and start to spread the word further. I have written the book to be accessible to anyone, regardless of their living circumstances, resources, or life path.

Book Overview

Sacred Actions offers a wide variety of sustainable living activities, rituals, stories, and tools using an eight-fold wheel of the year approach. Thus, this book is a synthesis between nature-based spirituality and sustainable living practices through explorations of a wide variety of topics.  Each chapter, tied to one of the eight holidays, offers a specific theme, rituals and activities for sustainable living, stories, and fun graphics.

Graphic from Book: Permaculture’s Principle of the Zone

One of the core aspects of the book is that I use permaculture ethics (people care, fair share, and earth care) to weave through the book. People care focuses on making sure ourselves, our families, and those around us have their basic needs. Earth care focuses on attending to sustaining our earth and all life on earth through our own actions. Fair share focuses on taking only what we need so that others may have what they need too.  Through the presentation of these ethics of care from permaculture, we are able to re-see a number of everyday life practices through the lens of sacred action.

The eightfold wheel of the year is the framework through which I present stories, practices, rituals, activities, and much more with the goal of helping readers further practice sacred action. The book begins at the Winter Solstice, where I offer core rituals and activities surrounding an ethic as care as a core foundation of sacred action using permaculture’s three ethics of care as a foundation of the book: people care, earth care, and fair share.  At Imbolc, we focus on the principles of drawing upon the wisdom of the ancestors through reskilling and knowledge building.  At the spring equinox, I present one of the most challenging topics: addressing consumption, materialism, and waste, and I show many alternatives to typical living such as worm composting, ecobricks, and spiritual tools and rituals for various kinds of spring cleansings.  Beltane focuses on our homes and everyday lives–exploring sustainable options for cooking, heating, water usage, cleaning, lighting, and so much more.   At the Summer Solstice, we think about the energetic and ethical dimensions of food, developing seasonal food rituals, and honoring the land through our daily eating choices.  At Lughnasadh, we explore sacred gardening, planting by the signs, growing food indoors and outdoors, lawn conversions, and so much more (this is my favorite chapter, haha!).  At the fall equinox, we explore how to take things into our community: in our workplaces, creating and organizing groups, transportation, rituals and tools for our broader action in the world.  Finally, at Samhain, we explore how to create more sustainable ritual tools and working with nature outside of our door.

Graphic from the book: how to create a root cellar barrel to store garden produce!

Here is a list of just some of the topics covered in this book:

  • The ethics of care: people care, earth care, and fair share
  • Rituals for harvest, planting and growing
  • Rituals to honor food
  • Composting methods (vermicompost, compost piles, humanure, liquid gold)
  • Lawn liberations and conversions
  • Sacred gardening techniques (Planting by the signs, preparing soil, using available resources, swales, hugelkultur, organic gardening, pollinator-friendly spaces)
  • Indoor sacred gardening techniques (container gardening, sprouting, sacred herb windowsill garden)
  • Developing ritual tools and materials sustainably and locally
  • Turning waste into resources (ecobricks, trash-to-treasures, upcycling)
  • Cooking by the sun or sustainably (hay boxes, solar cookery)
  • The home as a sacred space
  • Ethics of food and how to work with times of local abundance
  • Honoring food through ritual and ceremony
  • Energy and transportation
  • Food storage and sustainability (pantry, root cellar, root cellar barrels, canning and more)
  • Community organizing, groups, and earth ambassadorship
  • Developing workplace sustainability practices
  • Rituals for sacred activity and bringing the sacred into everyday life
  • Reskilling and honoring ancestral wisdom

Inside of book -rituals and activities section

Thus, through reading this book, readers will gain access to rituals, philosophies, ethics, tools, practices, and activities that they can use to integrate, and expand, their own spiritual practices and tie these to earth-honoring living.  It is, ultimately, a manual of empowerment for neo-pagans wanting to make more earth-honoring lifestyle choices.

If you want to hear more about the book, you can also view my recent interview with Chris McClure on Facebook live with Shiffer/Red Feather here.  You can also listen to the upcoming Druidcast (releasing in June with Philip Carr Gomm) or the Carrowcrory Cottage Podcast with John Wilmott (Woodland Bard) on June 27th at 9am EDT!   I’ll share more links as they come through.

To order: Order in US or UK from the Publisher (available now). Pre-order from Amazon (US) or Amazon (UK).  Pre-Order in Australia from Booktopia. 

Thank you, readers, for your longstanding support, comments, and faith in me. This book exists because you have supported me for so many years! If you have enjoyed this blog and this journey, please consider picking up a copy of sacred actions. I am in gratitude for your support.

 

Beltane Gardening Rituals: Garden Blessings, Standing Stones, and Energy Workings

Here in the Laurel Highlands of Western PA, Beltane marks the start of “planting” season, where we move our indoor seeds out into the greenhouse to harden off, where many seeds like carrots and beans start to go into the ground directly, and where the land is budding and blooming with the joy that spring offers.  And so in today’s post, I’m going to share some Beltane spring garden blessing ideas for you, as you can craft your own sacred “druid’s garden”.

One of our amazing sacred gardens here at the Druid's Garden Homestead!

One of our amazing sacred gardens here at the Druid’s Garden Homestead!

The concept of “blessing” is quite wide-ranging.  In the broadest sense, a garden blessing is any working that offers positive energy and protection to a growing space for a season, ensuring your plants a bountiful harvest, long life, and joyful existence.  Blessings can be extremely wide-ranging and pretty much anything you do can have some positive effect if you set to it with the right intention.   In the tradition of this blog, I’ll offer three possibilities for doing garden blessings at the start of your growing season: prayers and offerings, rituals to raise positive energy, and creating a standing stone shrine.  These blessings can be worked directly into a Beltane ritual or at any other time of power when you want to create a ritual link to your sacred gardening practice.

Preliminaries: Blessings, Energies, and Standing Stones for Sacred Gardens

I have a few preliminaries for consideration before we get into the Beltane blessings. First, you want to be clear about your intentions for growing plants or blessing this garden space.  Are you growing annual vegetables (tomatoes, corn, cucumbers, beans, etc) for your family? Are you creating a sacred garden for growing offerings, smoke cleansing sticks, or other sacred tools?  Are you cultivating a perennial flower bed for pollinators?  Does it do a bit of all three or something else? I would suggest spending some time thinking about your intentions for the space you are blessing so that you can choose the right kind of blessing and establish your intentions clearly.  Those intentions are set in part I of the ritual.

The second thing is that everything with the land should be done in a place of reverence, respect, and reciprocation with the living earth. I write this again and again on this blog for a simple reason:  here in the USA, at least, we are so indoctrinated to take what we want from nature, see nature as a thing in service to us, and do damage to the living earth through our action that it is often a subconscious behavior.  Thus, it takes a lot of mindful distancing and reprogramming our brains to think differently all the time.  So as you do any of these blessings, bringing in that feeling of reverence, respect, and reciprocation is critical to this work.

The three aspects that I am sharing can be used together in a single ritual or they can be used individually.  If you are planning a single ritual with the three, you will want to open up a sacred space as befitting your own practice (I use the AODA’s Solitary Grove opening, as AODA’s druidry forms a core of my practice).  Once you have your space opened, you can engage in the three activities–or just do one.  You can also adapt these specifically for your own needs.

I’m using the example of dedicating a newly expanded garden space that exclusively grows herbs for sacred uses (I will share more about this space in an upcoming post and how I developed it). I have a new bed that grows various sages, sagebrush, tobacco, and sweetgrass–all of these I use exclusively for sacred purposes such as making smoke clearing sticks and offering blends. I may give some of these plants away to friends and fellow druids, but I do not sell them. So my example below uses this in context: you should adapt this as necessary for your own needs.

A slate standing stone. I found this kayaking last year and it wanted to be in the garden. It took a few years to find this!

For part 1, you will want rainwater or other sacred water, incense or a smoke clearing stick, and an offering (water with liquid gold, something you’ve baked, or your own offering blend), and some form of divination. You can also set up a simple altar with anything else you would like to dedicate the space.  For Part 2, you will need a shovel or trowel, a small standing stone (any stone that can be placed 1/3 of the way in the soil and 2/3 out), healing waters, and spring flowers or other markers of the season (use what you can find locally).  The stone can be as small as 6″ tall or much taller as you can find!  Please make sure the stone is willing to serve in this capacity before you put it to use–sometimes finding a standing stone can take time and you can skip over part II and do it later if you don’t have a stone available. For part 3, you only need yourself.

This ceremony draws from several sources, but the most prominent is the Sphere of Protection used by the Ancient Order of Druids in America (which is adapted used in the 3rd part of the ceremony).  For more on the magic of setting standing stones and on how to learn the sphere of protection, I recommend The Druid Magic Handbook by John Michael Greer.

Overview

The first practice is a simple one of acknowledgment, respect, and dedication–setting your intention for space, making an offering, and offering prayer and blessing for the garden. The second part of this ritual sets a standing stone in the center of the bed.  Ancient cultures, including those who set stones throughout the UK, recognized that a standing stone offers light and blessing to the land.  In the druid tradition, we recognize the power of standing stones, both to connect us to our ancient ancestors and also in radiating the solar current down into the telluric. The third part creates a sphere of protection for the garden for the coming season by drawing upon the energies of the seven elements.

Beltane Garden Blessing, Part I: Intentions, Prayers, Offerings, and Messages

Open up your sacred space.

Start by setting your intentions for the garden space.  This should come from the heart.  You can adapt the following:

“Spirits of place, spirits of this garden, I dedicate this new garden bed for the purposes of growing herbs for my sacred work in walking the path of druidry and healing the land.  Sage, sweetgrass, tobacco, lavender, and mugwort, may you grow tall and strong.  May you thrive in the heat of the summers, and may your roots and seeds rest with the deep winters to emerge again in the spring.  May we work in partnership and joy this day and through the coming season.” 

Make your offering to the garden bed as you see fit.  I like to place mine just in the soil.

“I make this offering in friendship and respect.  With my hands and my heart, I will work to prepare this space for you to grow and thrive. May I always remember to take only what you are willing to give, and may we work in partnership.”

Now, pour the rainwater over the bed.

“The waters of life bless you, this day and always.”

Light the smoke clearing stick and blow the smoke gently across the bed.

“May the fire of the sun and the ashes of these herbs bless you this season.”

Pause and simply take a moment to enjoy being in the presence of the new garden bed.  Pull out your divination system and ask, “I would love to hear what messages you have for me, that might guide my work with you this coming season.”

Use your divination system (drawing a card, using inner communication, drawing an ogham, whatever you best use)

If this is the end of your ceremony, close out your grove.  If not, move to part two.

Beltane Garden Blessing, Part II: Setting a Standing Stone

Hold the stone before you (or touch it, if it is quite heavy): “I honor this grandmother stone.  She who is millions of years old, and who carries with her the wisdom of the earth mother.  Dear stone, will you aid me in bringing blessing and light to this garden?”

Wait for a clear indication to proceed (this may be an inner response or some positive feeling).

Placing standing stone in the bed

Dig your hole to place the standing stone.  The stone should be placed 1/3 of the way into the soil and remain 2/3 out, reaching to the sky.  Once you’ve dug your hole, pour the healing waters in the hole and say, “Cradle of the earth, accept this stone and the blessing of these sacred waters.  May you be blessed and nurtured this day and always.”

Place your stone.  As you place it, intone the words of power, “Awen, Awen, Awen”.   Pack the soil tightly around the stone.  Pour the remainder of the water on the stone, saying “I offer you this water as a symbol of gratitude for your blessing in this garden.”  Circle the stone with spring flowers. “I adorn you with flowers, honoring the life that you will bring.”  Chant additional “Awens”.  As you chant, feel the rays of the solar current descending into the stone and radiating out into your garden bed.

Close your sacred grove or move to part III.

Beltane Garden Blessing, Part III: A Sphere of Protection for the Garden

Say, “Now that this garden is blessed and the stone is set to radiate energy to this land, I offer a weaving of protection for the season to come.”

Move to the east and call the east in whatever format you see fit or use this: “Spirits of the east, powers of the rising sun and the hawk of May soaring in the heights of the morning, I call to you to protect this sacred garden, this day and always.” Feel the powers of the east present in your space.

Move to the south and call the south in whatever format you see fit or use this: “Spirits of the south, powers of the summer sun and the stag in the summer greenwood, I call to you to protect this sacred garden, this day and always.” Feel the powers of the east present in your space.

Move to the west and call the west in whatever format you see fit, or use this: “Spirits of the west, powers of the salmon of wisdom in the sacred pool, I call to you to protect this sacred garden, this day and always.”  Feel the powers of the west present in your space.

Move to the north and call to the north in whatever format you see fit, or use this: “Spirits of the north, powers of the great bear in the starry heavens and the tall stones, I call to you to protect this sacred garden, this day and always. ”  Feel the powers of the north present in your space.

Place your hands on the soil of your garden bed.  Call to the telluric currents of the earth in whatever format you see fit, or use this: “Spirits of the land beneath this sacred garden, spirit below, telluric current of energy that flows through this land, I call to you to well up and protect this sacred garden, this day and always.”

Stand up and raise your hands to the sky.  Call to the solar currents of the heavens in whatever format you see fit, or use this: “Spirits of the skies above this sacred garden, spirit above, solar current of energy that flows from the sun and the turning wheel of the stars, I call to you to descend and protect this sacred garden, this day and always.”

Final Standing Stone with Stone Altar

Place your hands upon the stone at the center of your garden (or on your bed if you did not do part II).  Call forth to the six elements and ask for their protection.  “By the six elements here invoked, and here present, I call upon the lunar current, spirit within, the spark of life within all beings.  May these elements combine and form a sphere of protection around this sacred garden, this day and always.” As you do this, envision the elements coming together in the center of the stone and then radiating outward to form a multicolored sphere that protects the garden bed.  Firmly establish this image in your mind.

Step back and offer gratitude, “I thank the powers for their blessings on this garden and on this working.”

Close your sacred space.

 

Dear readers, I would love to hear how you’ve done garden blessings and if you decided to use this at any point.  Blessings of Beltane!

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

Fields of dandelion

Fields of dandelion

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

About the Dandelion

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

Widdershins the Gander enjoys a dandelion!

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

Dandelion Meditative Journey

 

Yard full of dandelions!

Yard full of dandelions!

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

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

The Meditative Journey

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

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

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

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

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

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

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

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

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

Use many resources already on the homestead!

Use many resources already on the homestead!

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

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

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

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

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

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

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

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

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

About the Symbolism in the Meditative Journey

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

Dandelion Spring Tonic Tea

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

Roasted Dandelion Root “Coffee”

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

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

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

The Butzemann (Magical Scarecrow) Tradition at Imbolc and through the Light Half of the Year

Last year’s butzemann, dressed in her finery (Technically, she was a Butzefrau!)

For the last three years, I’ve spent part of my Imbolc celebration making a Butzemann for our land.  The Butzemann is a really interesting tradition from PA Dutch (German) culture called the Butzemann (literally, Boogieman).  In a nutshell, the Butzemann is a magical scarecrow that protects the land for a season.  He is created at Imbolc from natural materials and given clothes and a heart. At the Spring Equinox, the Butzemann is shown the property and the breath of life is breathed into the Butzemann, naming him/her for the season.  Then the Butzemann is displayed prominently throughout the season to protect the and.  Before or on Samhain, the Butzemann is burned and the protective spirit is released and then at Imbolc, a new tradition begins. Today I thought I’d share this tradition with my readers, in case they also wanted to build this tradition into their celebrations.  The time is right to start thinking about creating your Butzeman for the coming season!

As I mentioned, this tradition comes to me from a few sources: the Pennsylvania Dutch heritage that is part of my ancestry, talking with local people about how they construct scarecrows in my region, and also some of the fabulous research of the Urglaawe community, who have been working tirelessly to develop a PA Dutch heathenry and who have done much research on the folk traditions surviving in Pennsylvania.

Pennsylvania is a very magical land. With the founding of Pennsylvania, William Penn offered more religious tolerance than could be found in most parts of Europe during the colonial era.  Thus, we had large groups of Germans (PA Dutch or PA Deutsch) among other radicals like Quakers and Shakers settle in Pennsylvania. As you drive through Pennsylvania, it is not uncommon to see pentacles and pentagrams protecting houses or hex signs on barns.  Even as you drive through the countryside, you can often see the scarecrows (Butzemann) in the fields, homemade and protecting the crops. And of course, we have the most famous weather prognosticator in the land: Punxatawney Phil, the magical groundhog!  These traditions were passed on in small ways through my grandmother to me, and I’m proud to continue them as part of my own spiritual path.

When the Butzemann tradition was taking root in Pennsylvania and being adapted from the old world, most of the people living here were farmers or depended in part on raising their own animals and growing their own food to feed themselves.  Having a blight strike the crops, having animals sicken and die, or having a drought could be the difference between thriving and starvation during the long winter months.  Given this, doing magical work to protect the home, the land, the crops, and the animals was central.  Even if you don’t have crops or farm animals to protect, you can certainly create a Butzemann to protect your home or place of dwelling.  As a homesteader with many bird flocks and gardens, this tradition is an extremely important one to my own practice and something I do every year.

In my own research, I have found that the Butzemann tradition has many different varieties here in Pennsylvania. In speaking with several of my German friends from Germany, I have also been told that this tradition has a number of approaches in Germany.  One of my German friends told me that I could certainly make a “Butzefrau” (a female Butz) if I preferred!

Imbolc: Constructing your Butzemann

The Back of the Garden Butzemann!

The first step is to construct your Butzemann at Imbolc. I like to go through the woods and our fields and glean dried grasses, corn cobs, gourds, and so forth to make my Butzemann. Sometimes, I gather these in the period between Samhain and the Winter solstice if I feel led, or sometimes I just gather them in the week or so leading up to Imbolc. This includes anything leftover from the garden, straw, etc. You can also create a lifesize Butzemann by sewing old clothing shut and then stuffing your entire Butzemann with straw.  This kind of Butzemann looks great watching over a garden!  Really, there is no right or wrong way to construct your Butzemann except you want to explicitly use materials from the land where the Butzemann will be protected if at all possible and everything should be natural so that it can burn.

Here are some of the features of a traditional Butzemann as you are constructing yours at Imbolc:

  • The Butzemann is constructed or filled with herbs, leaves, straw, sticks, and other natural materials from the land over which he will protect.  This is very important–he must be physically connected and constructed from the and.
  • The Butzemann is given clothing (regular size or smaller that you sew) out of natural materials that can burn.  You can also give him a hat.  Remember that all of the clothes on the Butzemann are burned at Samhain, so keep this in mind. The clothing is the first “gift” to the spirit who will reside in the Butzemann.
  • The Butzemann is given a heart  (I like to use a dried nut or acorn for this) to help bring the Butzemann to life.  You can put additional symbols, sigils, or words on the heart to assist the Butzemann.
  • If you want, you can put other things in the Butzemann (runes, ogham, prayers, slips of paper, and so forth) to help with protective magic and enchantment
  • The Butzemann should have some representation of eyes, ears, a nose, and a mouth.  This helps him have all of his senses, which is necessary for protecting the flocks, home, or land that he is placed on to guard.

As you are creating your Butzemann, a name may come to you.  Or, it may come later as we approach the Spring Equinox.  At this point, the Butzemann is not yet a magical creation–it is just the shell.

Spring Equinox: The Breath of Life and Protecting the Land

So much harvest thanks to the protection of the Butzemann!

The Spring Equinox is the time where the breath of life is breathed into the Butzemann and where he goes from being a simple shell to a house for a protective spirit that will guard your land for the coming season.

The first thing that is done is that the Butzemann is ritually named and a good, protective spirit is welcomed in.  You can create your own ritual for this or you can use this one from the Urglaawe community.  The steps of the ritual are:

  • Open up a sacred space (being aware you will be moving through your property)
  • Breathe life into the Butzemann (literally breathe or blow on the Butzemann); this invites a good spirit to enter and stay for the season
  • Give the Butzemann a name (see naming, below)
  • Close the space.

As the second part of your ritual, you should walk your Butzemann around the property he is to guard.  Then, place him somewhere prominently so that he can see the area he is to guard clearly.  It is good to make regular offerings to your Butzemann, speak to him by name, and visit him as the season progresses.  This helps establish reciprocation between you and the guardian spirit of the Butzemann.

Naming conventions: The Butzemann tradition has some very specific naming conventions.  Each generation of Butzemann you create takes not only his own name, but the names of his predecessors.  The naming conventions are a bit tricky, so I suggest looking at this link  for more detailed information.  In a nutshell, the first generation will have a name with “der Nei” indicating the first. Everything after the first generation (each year you create a Butzemann) will have additional names and the first generation name with “san” (the family name).  Example:

  • Year 1: Gerania der Nei
  • Year 2: Thyme Gerania Geraniasan
  • Year 3: Sage Thyme Gerania Geraniasan
  • Year 4: Parsley Thyme Gerania Geraniasan

Samhain: The Burning

Burn Butzeman, burn!

Burn Butzeman, burn!

At or before Samhain, your Butzemann must be burned.  At Samhain, the Butzemann’s spirit will leave and if you do not burn it, a bad spirit may take up residence.  Thus, you should burn your Butzemann before the end of Astrological Samhain.  I like to build a sacred fire as part of my Samhain festivities.  When it is time to burn the Butzemann, I begin by scattering some of the season’s herbs into the fire as an offering, also sharing my gratitude and thanks.  I carefully place the Butzemann on the fire and watch the Butzemann burn.  I put the ashes in the garden, and wait for Imbolc to return.

The Cycle Begins Again

After Samhain, we reach the full cycle of the Butzmann tradition.  The flocks are snug in their coops while the snows fall, and the land once again falls asleep.  But as soon as the sugar maples start running, the Butzmann tradition can be born.  Since we started doing a Butzemann here on our homestead, we have noticed a difference: less challenges with predators, abundant harvests even through a drought, and a general presence on the land that supports everything we do.  I think this is a wonderful tradition to start and continue, and I hope some of you will consider it!

Another Butzefrau! This is a design I like a lot 🙂

Fresh Flower Crowns and Flower Garlands: Step by Step How-To Guide

A woman hikes up to a sacred spring that she visits at least once a season.  From her small bag, she pulls out a beautiful crown of flowers that she had lovingly crafted before leaving home.  Placing the crown upon her head, she dances and sings around the spring, drinking deeply and celebrating life on this early fall.  As a sign of respect and offering, she hangs the flower garland near the spring and carries her sacred water back down the mountain.

Family wears crowns I made at the bridal shower

I find it interesting that the ancient art of flower crowns garland making is almost non-existent today, at least here within the US.  This tradition has so much potential. The only people who I’ve seen make these delightful crowns are children, who haven’t yet lost their magic or wonder about the world.  And yet, garlands and flower crowns, are powerful, expressive, and wonderful to create, to wear, and to offer.  I grew interested in learning this practice after I had read about the ancient practice of adoring flower garlands sacred springs with regards to Lughnasadh traditions, and I liked the idea of a flower garland or crown as a potential offering.  When I spoke with a few friends who live in areas of the world that used to practice this tradition (like Ireland) I was told that it was no longer done.  As a second motivation to learning to practice this art, my sister was getting married and I decided to make a flower crown for her shower (see photo).  We had planted a lot of flowers this year, and August and September are “peak” flower time for us in this ecosystem, so I had a lot of materials to work with.

Thus, in this post, I’ll share some strategies for making flower crowns and garlands and some of the ways you might build this delightful practice into your own spiritual path. A garland typically refers to a wreath or long string of plant material that can be laid across something (like a hearth or altar) while a flower crown is something you can wear (like the photo above).  But the process of making them is almost identical and is simply dependent on the size.

Supplies

You will need three kinds of supplies to make a flower crown:

  • Willow, hydrangea, young grapevine, or some other bendable plant matter such that you can make a crown base.  I don’t have willow here, but Hydrangea sends out long enough canes that will work.   You can discover many different options in your local bioregion by walking around and seeing if you can form a head-sized loop with various woody bushes or thin branches from trees.
  • Flowers, any kind that are in season and abundant can be used.  You can use wildflowers or else purchase some at a local farmer’s market.  Certain flowers last longer than others (for example, zinnia have a stronger staying power due to their thicker petals while daisy will fade faster).  You might also select flowers for their magical properties–building a crown with rosemary, sage, and new england aster would have a different energy than one with lily, sunflower, and trumpet vine!
  • Tools including a pair of pruners, some small green wire (floral wire) and wire snips.  If you are making a flower crown that will be worn, you absolutely want to use wire.  If you are making something like a garland or crown that will be offered in nature, I suggest instead switching to natural cotton string or hemp; something that can break down naturally.  I also suggest using wildflowers you gather or flowers from a garden or organic farm for this; commercial flowers are heavily laden with pesticides and you do not want to leave commercial flowers as an offering to poison the land.

Making Your Garland or Flower Crown

To make your flower crown or garland, you will want some kind of sturdy base. I have found the easiest way to make a base is to use some kind of bendable woody material (vine, willow, hydrangea). Cut a fresh long piece of bendable woody bush or tree material (in my case, I am using hydrangea).  If you don’t have a fresh piece, you can soak a dried piece of willow for a few hours and then shape it.  You could also do this same practice by attaching flowers to a rigid headband, if you wanted a headband style flower crown.

Here I am with a piece of freshly cut hydrangea about 40″ long.  It has a few extra pieces coming out, which is fine and will add more greenery to my crown.

The next step is actually the most tricky and when you are most likely to break the branch.  Slowly bend the woody material until it forms a head-shaped size (or a larger wreath size if you are making a garland instead).  At this point, place it upon your own head to make sure it is not too big or too small and adjust accordingly, holding it in place so it doesn’t slip.

Next, keep weaving the branches through until the crown is solid and won’t shift.  Usually, this can be accomplished by the 2nd or 3rd go around.  In my case, I had a lot of extra smaller branches that were coming out of the main hydrangea stalk. I wove some of these in and cut some of them with pruners.  Once you are at this stage, test the crown again and make sure it fits the shape of your head.

Now that you have your crown, it is time to gather flowers.  You can gather them earlier and leave them in water.  You want them as fresh as possible to go on your crown.  At this stage, you can think about design–what do you want to include? How many flowers? do you want a big center flower or a bunch of flowers all around?  Select what you will need.

Here I am with my crown, flowers, and other tools ready to go!

For making something to wear, you should probably use wire (I am using thin green floral wire) as it holds the crown in place better.  But if you are leaving something to offer, I would not use a wire (which won’t break down and leave no trace) and instead use a natural hemp or cotton string for the flowers.

To construct your crown, lay your first flower and wiring or tie it to the crown.  Then, lay your second flower where you tied or wired the first, and tie that one.  Keep going around the crown, working to layer each flower and tie them. If you are wearing the crown, make sure you don’t make one side heavier than the other!

For this first crown, I left it mostly with greenery and wired only a few flowers.  For the second crown (below) I added as many flowers as I could!  Both have their charm.  You can see what I mean about layering flowers here–just wire one in, lay the next on the previous wire, and work your way around the crown.

If you wanted to make a garland, the process is the same, just with a larger shape.

The other thing I want to share here is that you will have to work quickly if it is hot outside or your flowers will start to wilt.  You might want to do a few practice crowns till you get the hang of things and can work quickly so that the flowers are fresh when you finish.

If you aren’t going to wear your crown right away, you can preserve it for at least 6-8 hours by wrapping it gently with some wet cloth or wet paper towels and putting it in a plastic bag and then sticking it in the refrigerator or a cooler.  I was able to preserve several crowns for transport this way without any issue and they were still fresh hours after I made them.  Once you start to wear it, depending on the heat of the day, it will likely look great for an hour–or several before it begins to seriously fade.

Ideas for your crowns and garlands

The uses of these crowns are wide-ranging. I have made them this summer as part of a personal ritual; the preparation for the ritual was gathering the materials and making the crown. I then proceeded to my ritual space and did my Lughnasadh ritual.  Once druid gatherings and events get going again, I could see these very successfully being built into other rituals and experiences.

I have also used them as an offering at sacred places (like the opening suggests).  I left a small braided bundle of herbs (a derivative of the crown idea) on the land that was being cut recently.  I have left one within the grove of renewal that I have been working on regularly for land healing purposes.  I have also visited my favorite sacred spring and tucked a small garland into the greenery behind the spring (lots of people visit it and I don’t know what they’d do with my garland if they found it!)

As I mentioned above, I made two very colorful ones (the ones that opened this post) for celebratory purposes–my sister was getting married and we wanted it to be extra special, especially since the pandemic has made everything more difficult.  Those were very special crowns, and mementos that she can save, dry, and hang on a wall. It was a seriously wonderful and unique way to honor the bride and mother of the bride.

I hope that you have found this post inspirational, and yet another way that you can create sacred and meaningful things from your own druid’s garden!

A Walk Through a Sacred Garden

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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