The Druid's Garden

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

Druid Tree Workings: Working with Trees in Urban Settings August 13, 2017

Maples growing up through grate--been there for years!

Maples growing up through grate–been there for years!

I walk down the sidewalk of a street in the small town that I call home.  As I journey, I see a crabapple friend with ripening fruit, her leaves rustling in the gentle breeze. I reach out to her, and tell her I look forward to harvesting some in the fall.  She is pleased, as her fruit is largely ignored, and delighted that I will return.  I see others along my walk: horse chestnuts, lindens, mulberries, serviceberries, balsam poplars–many trees that are different species from the forests where I often tread.  Finally, I walk across a grate and wave to the maples growing up from below, in the four foot space below the grate and the drainage channel and into someone’s driveway. These urban trees are often shaped by humans in ways forests are not: an odd growth habit becuase of pruning under a powerline, a trunk and roots spilling over a sidewalk, a dwarf nature due to selective breeding, growing in a place unfathomable (like the maples).  And yet, each is beautiful and unique, no different than those in less human-dominated settings.

 

As readers of my blog will likely know, I am very much a “forest druid” when at all possible.  I spend a lot of time wandering around in forests, communing and talking with the trees there in quietude, far away from bustling city and town life.  But, in the last two years in particular, I have also spent a good deal of time with urban trees as I have been living in a small town and walking everywhere. I wanted to take some time to talk about working with trees in urban settings, and how that work might be different (or similar) to some of my earlier suggestions on druid tree workings. Earlier posts in this series include: finding the face of the tree, druid tree workings on the outer planes, druid tree workings on the inner planes, helping tree spirits pass, winter tree blessings, a seasonal approach and the breath of the earth, and establishing deep tree workings.  You might want to look at these if you haven’t already!

 

Pruning, Cementing, and Tending

Trees have a very different relationship with people in more urban settings. Urban trees have a lot of human management–some of it good, and some of it less so.  Urban trees may be heavily pruned to keep them small, full, or away from houses or power lines.  Some pruning is healthy for the tree, but some pruning (like taking off all branches and leaving only the top of the tree so it can resprout) is very destructive. Urban trees take the shape of human desires and needs in urban settings in ways that they don’t in more natural settings. I think, in some ways, this changes their nature: the tree who simply grows in a forest is fundamentally different than one who has been carefully shaped around the power lines on a particular street with regular human interaction.  This certainly makes them different than those in the forest: not different in a good or bad way, just different.  The outer shaping does shape their personalities and in some cases, what work you can do with them on a non-physical level.

 

In the process of looking at various pieces of property (a process still ongoing), I came across a curious phenomenon.  It appears at some time in the past, old oaks were so highly regarded in this town that if one were to start to get hollow, the city would fill the oak’s hollow with concrete to keep it going.  One such huge oak, which I met while looking at a possible property, had been filled with concrete and was over 200 years old.  Of course, this means that nobody will ever want to try to cut this tree down–which I find a nice defense mechanism.  I don’t think trees are tended this way much anymore here, but it is good to know they once were.  I know of at least two other concrete-filled trees that are solid and growing well in my area.

 

In the forests and fields (particularly those forests that were at one time cleared and turned into farmland, which describes nearly all of the forests in this area) we have occasional very large, old trees.  These were all mostly fence trees or corner of property trees.  Trees that had barbed wire attached to them that eventually grew inside of them–trees that no sawmill would touch.  I think its the same with these old concrete-filled oaks.  So in some ways, being in an urban environment gives a tree a great deal of attention and, in some cases, protection that it wouldn’t get in another setting.

 

Working With Trees

Urban trees are often a lot more “awake” than many of their forest counterparts, especially trees in parks or other well-tended places.  Think about it this way– in a remote forest (or even a well visited one) there are trees who have very likely never had any human interaction at all. A human has never touched them, never tried to speak with them, and much of my earlier conversation about going “slowly” with the forest trees use this as a somewhat underlying assumption.

The Oak Grove in the Morning Light

The Oak Grove in the Morning Light

Urban trees live surrounded by humans, were almost certainly planted by humans, watered by humans, and generally have regular human interaction.  On the positive side of the interaction, in a local park children will play among the trees, climb them, make friends with trees, and hug them regularly.  Adults often come to enjoy their shade, sit against them, read a book, use them to hang up a hammock and more. On my campus, for example, we have an “oak grove” that is a very public and highly used space. The grove is probably about an acre in size and is the center of campus, so we have about 15 buildings on the edges of the grove. Within the grove are about 80 or so mostly oak trees, many of them quite old.  On a daily basis, these trees have regular interaction with the students, faculty, staff, and visitors to the campus.  They are extremely open and friendly and are used to human interaction on various levels.  These trees are wonderful to talk with and work with because of that, and I often walk through the oak grove and converse with them.

 

On the other side of this, some urban trees have experienced higher than necessary levels of trauma, and might be angry at humans.  Trees who have had vicious pruning (where they are taken to a stump or just a trunk can fall in this category, as well as those who have had branches broken for no reason, etc.  Or, what is happening in my town might happen and make the trees, as a tribe, angry.  Here, people say that “the city is at war with trees” and it seems true–sidewalk work last year has had them cutting down hundreds of old trees, eventually replacing some this spring with younglings who cast no shade.  A tree-less main street is a sad sight. But even in the 2 years I lived on one street, 12 large shade trees were all cut down (for purposes beyond me) and the street was much less pleasant. So you might also find some angry or sullen trees who feel violated by humans or who have lost very good friends (and lots of them) in a more urban setting. These trees may even physically lash out, whapping people with branches, tripping people with their roots, and more.

 

For these kinds of trees, I often do some of the land healing techniques I wrote about earlier: apology, witnessing, honoring them, giving them space but coming by often to let them know there are good humans out there.  For the sake of the tribe and the living, I also think it is good to honor the fallen trees (see more on this post here). One of my favorite things to do here involves taking charoals and doing healing drawings and ogham work on the freshly cut stumps and leaving little blessings (in the form of acorns, etc) at the trunks.

 

Some of the new strange looking oaks planted after the other trees were cut

Some of the new strange looking oaks planted after the other trees were cut

A third thing that may happen with trees in urban areas is that they live in an undesirable area (like next to warehouses, docks, or train tracks).  These trees also don’t have a lot of human interaction because of where they are, even though they are substantially impacted by human activity. They may be very open or very shut down, depending on the tree.  I have a few friends who are walnuts who live right next to the railroad tracks that come through town.  They are always happy when I stop by because otherwise, nobody pays them any mind.

 

Figuring out what kind of typical interaction that the tree has had with humans is a good start to developing any kind of deeper relationship with said tree–simple observation and interaction works well here!

 

Variety and Species

Urban settings give you a chance to meet an entirely different ecology with different kinds of trees than are typically growing wild in a nearby forest.  I have found so many delightful trees in my own town, including horse chestnut; linden; mulberry; an extraordinary amount of crab apples,  fruiting dogwoods, and serviceberry; ornamental mostly thornless hawthorn (which I don’t think have the same potent medicine as those with the thorns); fruiting sour cherries, peaches, and pears; walnuts; and many more.  Some parks, towns, or college campuses may have planting programs that focus on bringing in a lot of diversity of plant life–so you can find many rare species (and fruiting species) in those kinds of places.  I have really enjoyed finding and mapping the many different species of trees on my campus and on my walk to work as a simple ecology and nature identification practice.

 

My friend the weeping cedar.

My friend the weeping cedar.

Another feature of the urban tree is that you can also see an interesting variety of cultivated trees descended from wild stock–like this beautiful weeping White Cedar that I often pass on my walk to work.  It is a beautiful tree that I would never encounter in a forest setting because it was bred and planted.

 

Trees that are pruned or growing in a different environment may lead to a different look and growth pattern, which matters for identification.  For example, my campus has a pruned beech that allows me to reach branches to harvest nuts, a thing that *never happens* with the beeches in the forest!  And there are lots of other oddities you see–like the maples growing up from the grate in the photo that opened this post!

 

Urban trees have to stand up to different kinds of demands than their forest counterparts.  Of particular note, pollution of various kinds can be hard of certain species.  For example, at one time, sugar maples were planted heavily in city areas (and were known as the “gentleman’s tree”), but they are very pollution intolerant, and as cities began generating more pollution with the advent of power plants, factories, and automobiles, sugar maples couldn’t survive and other species were planted in these areas.  In smaller urban areas, like the one where I live, you can still find sugar maples in ways that you can’t in the larger cities due to pollution.

 

The other thing you can see in urban settings is how trees can be adapted for different kinds of uses. One of the most fascinating things I’ve seen happen here is that people have taken the majestic eastern hemlock and have used it as a hedge.  I had no idea hemlock would grow in a hedge if pruned and planted correctly, but this is quite common here.

 

The Nature of the Spiritual Work

Amazing cultivated miniature juniper tree

Amazing cultivated miniature juniper tree

Most of the techniques I’ve shared on this blog prior to this have involved being quiet and sitting with trees, talking with them, and more.  When you are working with trees in an urban environment, of course, you have to deal with people, and that can really change the nature of the work you are doing.  There are two ways around this: tree workings in plain sight and tree workings when others aren’t present.

 

In plain sight

Tree workings in plain sight are just as they appear: you do the work with the tree in plain sight, with others (maybe a lot of passerby) around.  This usually means you need to be quiet about the work you are doing.  I wouldn’t be lighting candles and waving around a smudge stick or chanting loudly at a tree in a local park–you’d get too much unwanted attention.  Unwanted attention from passerby can disrupt the work you are trying to do (and is rarely conducive to this kind of work).  So instead, sitting quietly against a tree, leaning quietly against a tree, having a book in your lap against a tree, for example, are all good ways.  One of my favorite ways of working magic with trees is to sit against a tree and put my headphones in my ears (but not turn them on). Then it looks like I’m just chilling out with my eyes closed, listening to music and enjoying the shade when I’m really sitting quietly and communing with the tree. This works so well and nobody looks at you twice.

I like to have people avoid staring, as I think it disrupts my own energetic work and the concentration I need to commune with the tree.  Some people or groups, however, might want to make their tree workings a much more public and open thing. The one exception to this is my flute music–I sometimes play the panflute for a tree, weaving magic and energetic work into the song, and people may stop to listen to the music.  I’m ok with this, they can enjoy it too.

 

When others aren’t present

The other way work with trees in many urban settings is to be out to do tree work when other people are not typically around. Here’s what I mean: a light warm rain is a good time to visit a tree (as long as you don’t mind getting wet). As is a the early morning, a snowstorm, or other days/times where people are less likely to be present.  My favorite time for tree workings (especially along busy walking routes) is early Sunday morning, when a good number of my neighbors are either in church or in bed!  This gives you some privacy and allows you to be undisturbed to do tree workings.

 

Of course, if you have access to trees that you’ve planted or that are growing in your yard, you have a lot more privacy and some of what I’ve said here may not apply.

 

Honoring the Fruits and Nuts

“Are crab apples edible?” is one of the most common questions that I get when I take people out on plant walks every fall. This question reflects the state of knowledge about trees and edibility and I think demonstrates why so many tree harvests in urban environment go unused (except by squirrels and other wildlife).  There are a surprising amount of people who believe that crabapples are poisonous (and then I let them sample some crabapple jelly!)

 

One of the things that has happened as humans have become disconnected from nature is that the fruits and yields of trees are no longer honored as they once were. 150 years ago, any apple tree was a prized possession, used to make cider or for fresh eating/preservation (depending on the variety), so prized that they would be wassailed and carefully pruned each year to ensure abundant harvests.  Now, people prefer to plant dwarf varities to “minimize the mess” in the fall because they won’t use the fruits. Black Walnuts were used for eating as well as dying, ink making, and medicinal preparations. Further back, entire cultures depended on the acorn as a staple food source.

 

Today, though, the abundance of trees is often seen as a waste product. In my many years in gathering leaves in the fall for my garden, I have also found incredible amounts of tree harvests thrown in those bags. Once I found about 25 lbs of black walnuts, in the same year, I also found over 100 lbs of apples that had all dropped from an urban tree and had been bagged up (my friends and I pressed them and they turned out to be a fabulous cider apple). These free foods aren’t valued to a population who aren’t sure if crab apples are edible or that know how to husk a black walnut (or how good it tastes) because that knowledge is no longer in common circulation.

 

Acorns

Acorns

And so, I believe that one of the best things that you can do to really connect with urban trees is to recognize their yields, honor them by harvesting and using their yields, and plant some of their windfall.  This is certainly sacred work, and it can become magical work as well in terms of making inks, applesauce, and other tree-based items, food, or drink that are used for ritual or ceremonial purposes.  But just as importantly, when you take the tree within you, you connect with the tree on a new level, and that’s also important work.

 

Since I took a few friends harvesting serviceberries earlier this summer, the serviceberries have greeted me with fondness and friendship.  My two friends and I quietly and excitedly gorged oursevles on the delicious berries, made offerings to the trees, and picked–and preserved–over ten pounds of serviceberry.  These were all from trees in our urban area and on campus!

 

Moving the Seedlings

Another thing that happens to urban trees that is that they don’t have the chance to reproduce like forest trees, especially because of weed wackers and mowers.  It is crushing have one’s young come up around them and then have them all destroyed year after year. Urban trees have spoken to me in depth about this and so, I make it a point to save seeds and seedlings of varieties of trees that are native or naturalized to our area and plant them in other places.  I certainly can’t save them all, but even saving a few small seedlings can make a big difference–and the next time you come through, that mother tree will be so thankful–you will have made a friend for life, both in the seedling you saved and in the tree who produced the progeny. I believe this kind of work is some of the best ways to honor urban trees (and gain their goodwill so that you can do other kinds of work with them).

 

Offerings and Songs

Urban trees, these days, are seen not usually as living beings but as something nice to make the neighborhood less sunny or look good.  This is particular true of the way that planning commissions and developers think about trees.  Bringing them back in line with sacred practice, and recognizning their worth and sacredness, is an important part of how you might work with them.

 

I like to make these little “blessing” tokens.  They are usually small stones or the caps of acorns, small pieces of bark, or the shells of hickory nuts. I gather these up in great quantity and then I bake them at 400 degrees for 15 min (to ensure that no pathogens or unknown biological agents are being spread). Then, taking my homemade walnut ink, I paint a runic symbol I designed on them, do a blessing at a major holiday, and then take a few with me anytime I am hiking or walking around town.  I use these little blessings often for work with urban trees, even as I walk to campus, I will leave one tucked in at the roots or upon in the branches.  This is a small gesture and can be done without too much attention, but shows honor to the tree.

 

Other possible offerings include singing to the trees, making music, pouring a bit of spring water around the roots, or simply raising some energy and giving it to the tree.

 

Ritual work too, works well.  One of the ways I do this expands upon the token idea.  I’ll do some ritual work designed as a land blessing and put that ritual work into water (in a typical water bottle anyone would carry) or into a token, like a stone.  After the ritual concludes, I’ll immediately take the blessed water/blessed stone to the tree itself and water the roots or place the stone somewhere with the tree.  This is always well received and can be done quietly in public areas.

 

Guerrilla Grafting and Planting

I remember a day when I was visiting some friends out west and we decided to do some “guerrilla grafting” to grow some full sized eating fruit on crab apple trees. We had cut some scion wood from healthy apple trees and took the wood, grafting tape, and pruners and small knives with us.  It was a good time for it, right around January wassailing, when the trees were dormant.  It was a quiet Sunday morning, with few cars or people.  We put on orange vests took out a few cones for good measure to look like we were supposed to be there (hiding in plain sight), and we grafted away.  I didn’t live in the area but I have been told in the years since that may of the grafts took and now the crab apples on that street also produce a nice variety of fresh eating apples.  This is a fun idea and can make urban trees that have been particularly chosen for their ornamental fruits (rather than for eating) more abundant and productive!

 

Concluding Thoughts

Just like urban people, urban trees are of a different sort–not better, not worse, just different.  Learning to work with them closely gives you unique opportunities not afforded to you in the wilds. They need you as much as you need them. I hope that some readers will also share any experiences or work that they do with urban trees!

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Druid Tree Workings: Establishing Deep Connections with Trees July 2, 2017

Imagine walking into a forest where you are greeted by many old tree friends, each members of different families that form a community.  You know their common names, their less common names, and the secret names that have taught you.  You know their medicine, how they can be used, even some of their stories and songs. They rustle their leaves in joy as you continue to walk.  The movement of their branches is music in your ears, the sound of the leaves a song, playing in your mind.  Their medicine and magic is open before you.  And yet, you realize how much more you have to learn, to know, and realize that this process –the process of reconnecting to the medicine and magic of the trees–will take more than one lifetime to complete.  This is the power of establishing deep connections with the trees.

 

Oak at Samhuinn

Oak at Samhuinn

Over the last two years, I’ve offered a series of posts on what I call “druid tree workings.”  A lot of people who get interested in nature spirituality want to work with trees, and there isn’t always a lot of detailed information out there about it.  Since the trees have sung to me since I was a small child, I have been trying to compile this information on some of the strategies that I used in order to learn their teachings and work with them.  Today, I’m going to explore another strategy that takes some of my earlier posts a bit further.  If you haven’t read my earlier work in the druid tree workings, I suggest you start there becuase this post (and one I have planned in the next week or so), draws upon those initial principles. Earlier posts in this series include: finding the face of the tree, druid tree workings on the outer planes, druid tree workings on the inner planes, helping tree spirits pass, winter tree blessings, and a seasonal approach and the breath of the earth. Today, I’m delving into a few other strategies for establishing deeper relationships with trees through finding a focal tree and working with it in various ways.

 

Relationship Building

I’ve mentioned this before on my blog, and I’ll mention it again here.  Reconnecting with nature, and doing any kind of nature-based spiritual practice, is just like building any other kind of relationship.  It takes time.  It takes both giving and taking.  It takes good listening skills and communication.  To establish relationships with plants, trees, nature spirits or anything else, this is the very beginning of where we start.  Nature isn’t there just to give, and give, and give (and when she is forced to do so, ecosystems eventually break down and we are left with the predicament we are currently facing).  Instead, we are meant to be in recriprocation.  Think about it this way: all of the “waste” products from your body (carbon from your lungs, nitrogen from your urine, and the nutrients in feces that breaks down into rich soil) are required by trees and plants for survival. And in turn, we need them for oxygen, food, shelter, shade,  and much more.  If we work with relationship as our basic premise, we can develop deep relationships.

 

Finding Your Tree

A simple way to begin to connect deeply with trees and prepare for deeper initiatic work (which I will discuss in my next post in this series) is to begin by finding a species, and an individual tree, that call to you. Different tree species work with different human energy patterns, and what works for someone else may not work for you. For example, one of my strongest tree allies is hawthorn, which is certainly not a species that is friendly to all! But over a period of time, hawthorn and I have developed a very deep bond and love each other well.  And so, it might be that as you are reading this, you already have a specific tree in mind. Or it might be that as you are reading this, you need a way to find one that will work with you. So let’s first explore how to find your tree.  Picking a single tree to begin this work is really important. You might think about this like the “central” or “keystone” tree in your larger sacred grove.  Your sacred grove, that is, the many tree species that will work with you, are added after you begin your work with this one tree.  Once you have developed a deep relationship with one tree, it is easier to communicate with others of that same species, and easier to connect to many other trees of different species.  The work spirals out from there.

 

There are two ways to go about finding your tree.

 

The Deductive Method: Having a tree (or tree species) in mind.  Do you have a specific tree speces or have a relationship that began with a tree species at an earlier point in your life?  This might be a tree species you’d like to seek out to establish a relationship with.  For example, when I was a child, I spent a lot of time climbing several trees–an old apple, an old maple, and an old cherry.  As I grew older and found druidry, these were the trees that first called me back and allowed me to reconnect.

 

The Inductive Method: Picking your spot and find your tree. The other way of going about this (and the one I’d suggest for a lot of folks) is to simply pick your spot and then pick your tree.  Before finding your specific tree, you need to scope out your general location. This is a very important consideration; you should be able to visit the tree regularly and do so with minimal disruption (e.g. a tree next to a busy highway might not be the best choice). So you’ll want to find a tree that you have very easy access to but also one where you can be undisturbed by passerby and other human behaviors. A lot of good trees can be found in local parks, forests, even your yard. Make sure your tree is somewhere that you can visit, at minimum, once or twice a week and that it is fairly easy for you to do so. If your tree is difficult to get to, you will be less likely to visit (especially if you are tired or busy).  Now, spread out in the area that you have selected. Use your intuition as well as your physical senses. Is there one particular tree that is calling to you? It doesn’t matter at first if you can identify it or not; the important thing is to feel a strong connection. Once you’ve found the tree, ask permission to sit with it for a time. Listen for inner and outer messages and simply be present with it.

 

Beautiful Walnut tree at Summer Solstice

Beautiful Walnut tree at Summer Solstice

Initial Tree Work

Now that you’ve got a tree, great!  The next thing is start to work with it on the inner and outer planes.  Here are some, of many, options (see other options in my earlier post):

 

Find the Face of the tree. I have a whole post detailing how to find the face of a tree as a way to begin to connect with it. I would strongly suggest that you do this work the first time you meet the tree. How many faces does the tree have? What do they look like? What do they tell you?

 

Communicate with the tree. See what the tree has to say, using strategies on the inner and outer planes. Spend time learning how this tree communicates and developing your own intuitive skills.

 

Tree Research. After you’ve picked the tree, learn a bit about it (which requires you to identify it). Tree identification books are common (and now, there are a whole series of apps, like Leafsnap, which help you identify trees based on their leaves). If you aren’t sure, either take a small bit of leaf/branch with you and/or take good photographs so that you can refer to them. Make sure to get photos or examples of the leaves (both sides), the bark, and how the leaves attach to the stem. Also get photos or examples of any buds/fruit/nuts on the tree. If it is winter, you will need to get a winter tree identification guide (there are good guides on winter botany and on tree bark for example).

 

After you’ve identified your tree, learn as much as you can about about the tree. What role does this tree play in your local ecosystem? (My favorite books for answering these questions in the Midwest/Northeast are the Book of Forest and Thicket, Book of Swamp and Bog, etc, by John Eastman). How was this tree used by humans in the past? Is it still used by humans in the present? What are the features of its wood? Is it under threat? How widespread is this species? Is it native, naturalized, or considered invasive? Does this tree have any medicinal properties? Knowing the answers to these questions can really help you understand how past humans have worked with these trees (or taken from them).

 

Another important question to ask is: What is the mythology and magic of this tree? (You might find that it was a tree that I covered in one of my sacred trees posts; if not, look for both mundane and magical information).   You might need to look to different cultural sources and references to understand the tree. Some trees (like apple) are present in both the old and new world and so you can study the mythology of both. Some trees, like sycamore, are actually different trees and different species in the old and new world, so be careful that you are learning about the right mythology. In the mythology, look at the role of the tree—is it magical? Helpful to humans? Active in the story? Passive? All of these will give you clues into the nature of the tree.

 

Identification: Work to identify the tree in its various seasons. Look at its buds/flowers, its leaves, the bark, the overall profile.  Look how its branches grow and what their growth habit is. Learn this tree, well, as much as you are able. When you have the chance, work to identify and visit other individuals of that spaces. Get so that you can identify the tree in multiple seasons and both close up and at a distance.

 

Roots of the Beech at the Winter Solstice

Roots of the Beech at the Winter Solstice

Visits over time.  Beyond the tree research, begin this deep tree work simply with one individual tree, whom you visit frequently. We have to rebuild relationships with these trees, and those relationships take time to establish (just like human relationships do).  Visiting the tree regularly over a period of a year is the best way to *really* know a tree, but that’s likely not possible unless the tree is very close to where you live.  But the more you can visit the better!

 

Tree Offerings

Regardless of the kinds of work you are doing with the tree, you should make an offering to the tree you are working with regularly—consider it like a gift you would give friends. As in any other relationship, we give and we take, and tree workings are no difference.  I would suggest that you make offerings before you take anything.  Nature is being used and abused by so many humans (direct and indireclty) at present.  You want to establish a different pattern, a relationship, not just a taking one.  So start here before doing anything else in terms of the rest of the post.

 

Here are some offerings that work well (and I use all of these, often in combination or at different times of the year):

 

  • One kind of very effective exchange is one where the tree gives of its body and so do you.  Humans and plants form a symbiotic relationship; we depend upon each other for survival. Trees take in our waste (carbon that we breathe and nitrogen that we pee) as some of their primary sources of nourishment and strength. Peeing at the base of a tree is a wonderful offering of available nitrogen to the tree (don’t pee directly on leaves, as they can’t handle such a strong dose of nitrogen). I am very serious here—this works and trees are thankful. Just ask them!
  • Music. If you can sing or play an instrument at all (even if its not very well), I would suggest singing or playing for the tree. It is often very well received (and the tree may have a song to give you in return!)
  • Spreading Seeds/Nuts: Trees need to propagate, and another meaningful offering is one where you are able to harvest the seeds/nuts from the tree and plant them elsewhere. This is especially important for hardwood nut trees, who often are slower to propagate (but don’t spread trees that are already spreading themselves too much, like those listed on noxious invasive species lists—do another kind of offering). Helping the tree establish its young is one of the absolute best things you can do.
  • Growing or making offerings. The one other thing I will mention is that I personally grow sacred tobacco for offerings, especially for wildharvesting. My tobacco is grown in my own garden from saved seeds. I harvest and dry it myself. I blend it with lavender flowers and rose petals. I was told by my own spirit guides to do so, and if you feel led, this might be another part of what you can offer.
  • A special offering.  Certain trees might like other kinds of offerings, and once you learn to communicate, you might get a sense of what these offerings are. They might sound strange or outlandish, but I’d suggest you try them.

 

You’ll notice above that none of my suggestions include buying something and offering it to the tree or burying coins at the roots, etc. Everything that we buy requires resources from nature (often at high cost); and nearly all of it today requires fossil fuel inputs which are severely threatening all life. Buying anything is not appropriate here, or is it with most nature magic—instead, offer something of value that doesn’t cost fossil fuels.

 

 

Carrying the Tree With You and Leaving a Part of You with It

The promise of connection

The promise of connection

In addition to taking the tree within, you can carry a small part of the tree with you and leave part of yourself with the tree. Usually, trees are happy to offer a dead branch or small piece of bark. In exchange, I like to offer them with one of my own hairs. That way, the tree has a piece of me, and I have a piece of it, and each day as I carry that with me, even if I can’t visit, that tree’s energy is present in my life. I usually will use simple carving and sanding tools to shape the piece of tree into a necklace pendant and then I can wear it on a string around my neck near my heart.   That’s just a personal preference—I’m a bit absent minded and have sent one to many nut or small piece of stick that I had in my pocket through the washing machine!

 

These strategies can help you continue to develop deeper relationships with trees. We’ll continue exploring deep tree workings in my next post, where we’ll look at tree initiations.

 

(PS: Please note that I am *still* camping and hiking in the wilds, and while this post is set to auto-post on July 2, I won’t be back till later this week to respond to comments.  I look forward to reading them!)

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Sacred Tree Profile: Magic, Medicine, Folklore and Ecology of Ash (Fraxinus Americana) June 4, 2017

I remember the first time I met an Ash tree suffering from the Emerald Ash Borer (EAB) in South East Michigan. She was a young ash, about 20 years old, about 4” thick at her widest point typical age, and had begun producing seeds. She stood proudly to the south-east of my sacred grove behind my pond, and I would visit her often. All of her elders in the surrounding area had been killed by the Emerald Ash Borer some years before. The EAB is a bright green beetle that came into the Detroit, MI harbor in 2002 and spread quickly into the surrounding ecosystem (now threatening ash trees along the midwest and eastern seaboard).  The EAB larvae eats the cambium (green inner bark) of many ash species; however, the borer ignores trees that are young and instead goes for more mature trees that have a more developed cambium. As this small ash grew older, the borers came into her trunk at the thickest point, and this young one was struggling to live and produce offspring.

 

Ash tree honored as maypole

Ash tree honored as maypole

I very much wanted to save this tree. I had read about various treatments for ash trees with the EAB and had spoken to our state extension office about options, but all were using petrochemicals and none were effective at this stage of her infestation. So instead, I held space for this tree. I made regular offerings, I gathered her seeds and scattered them and started new ashes. Each year, I watched the damage get more severe, her lower bark starting to peel off, and I wept for this tree. Her children were born, in many places, and I was glad that they, at least, would live for a time, hopefully, to scatter their own seeds. And maybe that something would come along and make a good meal of the borers by then and give the ashes an opportunity to live into a ripe old age again.

 

When it came time to select a maypole for our druid grove, I found a tall, beautifully straight fallen ash of some considerable height in the forest behind my homestead. I peeled off the bark, seeing the damage from the borers. We used that maypole every year I lived in Michigan—honoring it each year, wrapping it with ribbons, and giving it offerings and honoring the ash with each ceremony. I cut it up so that I could move it–and it is still with me here in PA. When it came time to select a Yule log for our Yule celebrations, again, we selected ash, painting her with natural pigments and honoring her in your Yule fires. With each celebration, the ash played an honored role—sometimes, just as fuel for our fire (with the many dead ash trees on the property, it was my firewood of choice for years) or other times, as the center of our celebration.  We did as much as we could to honor the ashes and recognize their plight–and also their importance.

 

The Ash is a dominant tree in our history and folklore, often being seen as the “world tree”, the tree of healing, and/or the tree from which humans were created or from which humans emerged.  In nearly every culture, it has some extremely sacred significance. In much of the mythology, as we’ll explore in this post, the ash tree somehow links to the overall health of the world and the humans within it or it has been the tree from which humans are formed.  And yet, the Emerald Ash Borer here in the USA is spreading far and wide and destroying many of our ash trees. I believe that the plight of the Ash tree and challenges with the Emerald Ash Borer offers us a hard look at the larger challenges we face in the world.  Ash still very much represents a “world tree” but a world tree that is faced with sobering challenges, in many ways, reflective of the same kinds of challenges we face across this planet. I have been struggling with how to understand and represnt the Ash, Fraxis Americana, for a long time as part of my “sacred tree series.”   This post continues my “sacred trees in the Americas” series of posts; where I explore the magic, mystery, medicine, and lore of trees native to the North-East and Midwest regions of the United States. Previous trees I’ve covered include Hickory, Eastern Hemlock, Eastern White Cedar, Maple, Hawthorn, Beech, and Walnut.  I’m focusing my comments today on the White Ash, with whom I am most familiar, although these comments could apply to other ashes (blue, white, green).

 

Sacred Trees in Context

I started my discussion with ash tree here today with these stories about ash in my ecosystem, because it illustrates a critical point about considering the nature of sacred trees: our trees, like the lore from which we draw, are intimately connected to specific places and times. We can’t just generally say, “ash, it means this in the Ogham (Celtic Tree Alphabet), and therefore, that’s what it means” without also taking a close look at how that tree or plant also functions specifically in the ecosystem where we live.   The traditional meanings for the ash and other trees were formed in a different time, place, and culture. I think, in grasping for tidbits from the past and trying to reconstruct old spiritual traditions, we sometimes are quick to reach far and wide to understand the lore of things that are near us—without also considering our immediate and local context.  This is why, in addition to reading the ancient lore about sacred trees, it’s a good idea to be out in the world observing them through the seasons and working with them in various ways. Ash gives us a good reminder of this–her energy is so much different here in the USA because of the Emerald Ash Borer that the way we read those stories also has to change.  I’m not saying, necessarily, that this means the old lore and information isn’t valuable to us: it certainly still has its place.  But we must read and understand this old lore in the context of this present day and age and with the current challenges we face.

 

Small ash tree

Small ash tree

Ecology and Growth of the Ash tree

White ashes are also known as Biltmore ash, Biltmore white ash, cane ash, small-seed white ash (and we can look to the name “cane ash” to get some sense of how the wood was used by more recent ancestors). Ash trees typically grow around 70-80 feet tall and have a trunk diameter of 2-3 feet. Larger ashes may grow up to 100 feet in height and up to 5 foot in diameter, although that is extremely uncommon today. Prior to the Emerald Ash borer, most early tree books indicate that it was relatively free of disease, easy to plant, and very fast growing. Ash is commonly found in the bottom lands as it likes its feet wet and prefers moist soil.  Sometimes, you can find it growing up slopes as well, as long as the slopes aren’t too dry or covered in stones.  In Forest and Thicket, John Eastman reports that ash grows in groups on northern or eastern slopes with good drainage and along streams.  Ash prefers oak-hickory forests (either dry or mesic).

 

As Eastman reports, because ash has a tendency to grow with a cleft or central cavity (see some of the lore, below), it is often a good place for birds, especially woodpeckers (pileated, red-headed, red-bellied), to nest. After the woodpeckers have vacated, owls, wood ducks, nuthatches, or gray squirrels may take up residence.  The seeds of ash are eaten by a wide variety of birds and mammals, including turkeys, wood ducks, bobwhites, finches, grouse, grosbeaks, cardinals, squirrels, and mice. One of the best mushrooms, the common morel, can sometimes be found under white ash trees in the spring—look for them there!

 

Ash Wood Uses

Ash has long been used by humans for a variety of applications, largely in part due to its elastic yet strong and close-grained wood.  It has a beautiful brown grain with a thick, lighter sapwood.  Even the fallen ashes still make excellent choices for various kinds of woodworking. Ash has long been used for manufacturing various kinds of baskets. In fact, a good number of fruit boxes are made in part from ash (like those little ones you get berries or apples in at markets).  It is used to make crates, flooring, furniture, and for various kinds of athletic equipment: baseball bats, sleds, canoe paddles and snowshoes.  In Reverence for Wood, Sloane notes that ash “bends with supreme strength, but since it splits with precision, splints for baskets, chairs, and hoops were made from the black variety…white ash is second in value to oak, being the best material for tool handles, oars, and for any implement where elasticity and strength were required” (p. 100).

 

Ash and the Alchemical Fires

Walter de la Mare wrote in his poem, Trees: ‘Of all the trees in England, Her sweet three corners in, Only the Ash, the bonnie Ash Burns fierce while it is green.” And thus, ash has a particular alchemical quality that is worth noting here.  It has a flammable sap, so even when it is green, it works beautifully to start fires.  I have experienced this numerous times when camping when I was younger—like the conifers, ash has a way of lighting up dark places!

Given that most of the green wood is young and with the current plight of the ashes, I would never use green ash wood for this purposes.  But using ash in this way used to be a very common thing both for Native Americans as well as those who came after.  Still, it is a good piece of information to know as we unravel some of the ash’s other mysteries.

 

Young ashes rising up!

Young ashes rising up!

Medicine of the Ash Tree

Ash has some limited uses within the tradition of Western Herbalism, although it is less used in contemporary practice than it was in times before. Historically, Culpepper’s Herbal gives it a range of uses. He mentions that water distilled from the ash, in small quantity, helps those who are retaining water (so it is diuretic; it was also used this way by Native Americans).  He also mentions that the leaves decocted in white wine helps break up kidney stones (as do the seeds within the husks) and the leaves can also help with jaundice.

 

On a contemporary side, Matthew Wood in his Earthwise Herbal (Volume II) suggests that white ash bark (infusions or tinctures) is used for tissue states that are lax or atrophied (so it has some astringent qualities), although it is used in small doses for this. Large doses are purgative, that is, it makes you vomit. For over a century, ash has been used in small doses to treat tissues that enlarged, swollen and/or prolapsed and retaining water.

 

Native Americans used the ash more broadly: as a laxative (decoction of the leaves), as a childbirth tonic for women (leaves), as an aphrodisiac (seeds), as a diuretic encouraging the flow of urine and flushing of the kidneys, for various kinds of sores and itchy things (a bark tea). Juice from the leaves also helped with swelling an itching of bug bites.  One tribe, the San Fernando Indians, “refreshed themselves” with water from the bark of ash trees in that region.

 

Magical Uses from the Western Tradition

The Ash tree has a number of magical uses from the Western Magical Traditions. Culpepper lists ash as being a tree governed by the Sun.  John Michael Greer in the Natural Magic Handbook notes that ash was associated both as an “elf tree” and one associated with medieval witchcraft. Luckily, the winged seeds of the ash could protect one against hostile magic.  In the Ancient world, druids carried ash wands.  More recently, Greer notes that ash wood and ash seeds were used for healing and prosperity magic. In the Hoodoo Tradition, Cat Yronwode notes that Ash is less important in Hoodoo than in European Folk Magic. However, in this tradition, Ash leaves were used for protection and spells where someone wants to draw love or romance to them (or keep it with them). Leaves were placed in vehicles to help protect against accidents. Also, the leaves were kept on a person to prevent disease.

 

In the old world, Ash had tremendous power and as well documented in various books and sources. In the Book of Talismans, Amulets, and Zodiacal Gems, Thomas and Kavitt report that ash was used in the middle ages as follows: a horseshoe was buried as an offering at the roots of an ash tree to “charm” the tree. Sticks from that tree, then, that a twig from that tree could be stroked upward on the cattle to “charm away the evil.” In one county in England, you could be rid of warts by rubbing them with a piece of bacon, cutting a slit in the bark of the ash tree, and sliding the bacon under the bark. The warts would disappear from your hand and would reappear on the ash tree as knobs and bumps.

 

Ash in the Ogham

Ash is the first tree in my series to be included in the traditional Celtic Tree Ogham.  It is known as “Nuinn”, “Nin”, or “Nion” and often represents strength, health, protection, courage, and connection to the sea.  Mastery is associated with the Ogham in the ash; it encourages us to gain power and strength associated with the mastery of our selves, our knowledge, and our skills.  Ash, then, might best encourage one to “know thyself” and to encourage self mastery. This is likely why the ancient druids carried Ash trees–as a way of drawing upon their own power and promoting self-mastery, offering protection, and building courage.  The ash was also linked to the idea of the natural cycles and natural forces in the world.  For the ancient Celts, the “three cycles of being” and the past, present, and future were linked and tied to the ash tree as the world tree.

 

Ash in Native American Mythology

As part of this series, I’m combing old books and web archives of Native American mythology to try to paint a picture of some of the uses of ash trees and how native peoples viewed the ash.  These sources are synthesized into themes, which are then described.  Ash has a number of themes:

 

Emerald Ash Borer patterns (dead large ash tree)

Black and White photo of Emerald Ash Borer patterns (dead large ash tree)

Ash, Arrows, and Flying True

Ash was seen as a powerful tool-making tree by many Native Americans, a tradition that continued into colonial days. For example, in an Iroquis story, “Grandmother and Grandson,” the Grandson and Grandmother are the only people in the world.  In the story, the Grandmother gives Grandson many instructions, not all of which he decides to follow.  At one point, Grandson fashions a great many arrows for hunting out of a white ash tree.  He also sings and brings the animals to him so that he may slaughter one to feed his grandmother.  In the book, “American Indian Fairy Tales” (Margaret Compton, likely a Native American herself, tells the story of the “Fighting Hare.”In this story, the prince of the hares, who is very much a trickster, goes on a journey after having his feet burnt by the sun.  He encounters many beings who try to kill him, but each time, he bests them instead and kills them through his magic, plotting, and scheming.  He eventually comes to the edge of the world where a cliff of trees stands.  He asks each of the trees what they are good for: The ash says, “From me is taken the bow that speeds the arrow in its flight.”

 

These stories and others show the importance of ash in making arrows and in the hunt.  The ash arrows grew straight and true and were the best tree, of any, for such work.

 

Ash as Hiding or Summoning

In two of the stories I uncovered, the ash either has a role of summoning a magical being through transformation. “A Little Boy and His Dog, Beautiful Ears,” is a legend from the Senaca people. In this story, an evil woman is mistreating her son, requiring him to go fetch water from a place that makes him uncomfortable each day.  After he does so, she leaves the house saying she is going to get bark for making her fire (often stripped from ash trees, see above) and demands the son stay home. Her husband, the boy’s father, skips hunting and follows her. He watches as she bangs the back of her hatchet on an ash tree; after she bangs on it three times (and it makes a beautiful sound) a bird flies down and the bird becomes a man.  he husband shoots at the bird, but it is gone.

“The Story of the Three Strong Men” which is an Algonquin/Micmac legend, the elfin daughter of a goblin is given as a wife to a very strong man who is the son of a bear.  The elfin daughter, who is trouble, eventually hides beneath an old ash tree by a pond and, due to her magic, women see different things in their own reflection. The author also, interestingly, notes that this story may have come through a French Canadian source and then was adapted into the Algonquin tales (so some fairy magic crossover).

 

Humans Made from the Ash tree

Another Algonquin tale, “How Glooskap made the Elves and Fairies, and then Man of an Ash Tree, and last of all, Beasts, and his Coming at the Last Day,” Glooskap came to the Algonquin country (which is present day Maine, Nova Scotia, Canada) the land that is “next to sunrise.” He took up his bow and arrows and shot at the basket-trees, the Ash trees.  From the ashes, Indians came out of the bark to live in that land.

 

We see a similar “humans come from ash trees” in Greek Mythology. In http://www.sacred-texts.com/cla/hesiod/works.htmWorks and Days, Hesoid writes, “Zeus the Father made a third generation of mortal men, a brazen race, sprung from ash-trees (4); and it was in no way equal to the silver age, but was terrible and strong. They loved the lamentable works of Ares and deeds of violence; they ate no bread, but were hard of heart like adamant, fearful men. Great was their strength and unconquerable the arms which grew from their shoulders on their strong limbs. Their armour was of bronze, and their houses of bronze, and of bronze were their implements: there was no black iron. These were destroyed by their own hands and passed to the dank house of chill Hades, and left no name: terrible though they were, black Death seized them, and they left the bright light of the sun.”

 

I find it fascinating that multiple cultures in different parts of the world both share this kind of mythology surrounding the ash tree.

 

Ash as Warding Away Snakes

Many sources report that Ash has the ability to drive away snakes, likely accounting for its “protective” qualities listed more broadly. For example, An old book of English Folklore reports that ash trees will prevent snakes from coming near a person and shares a story of a boy who befriended a snake. The boy’s mother wasn’t pleased so she wrapped him in ash to keep away the snake; the boy eventually wastes away and dies from the loss of his snake friend. John Eastman in Forest and Thicket, likewise reports that Native Americans as well as colonists in the early US placed ash leaves within their shoes, which was said to ward away rattlesnakes and prevent their bites.

Culpepper, too, writes in his Herbal that, “the young tender tops, with the leaves, taken inwardly, and some of them outwardly applied, are singularly good against the biting of viper, adder, or any other venomous beast.” He notes that he can’t vouch for this use, that he got it from Gerard and Pliny, both of whom note that the adder and ash have antipathy between them.

 

Ash and Connection to Life

 As reported in Frazier’s Golden Bough, a wide-ranging custom in England was to pass infants or young children through a “cleft ash tree” (in other words, one that was split in two) as a cure for rickets, ruptures, or a hernia (of which the child was likely to die).  The child was passed through the tree three times or three times three (nine times) naked at sunrise, “against the sun.”  The tree is quickly bound up with ropes and the split is plastered with mud or clay.  As the tree heals over time, the child’s ruptured body will be healed too, but if the cleft in the tree stays open, so, too will it in the child. If the tree dies, the child would also die. If the tree heals, the child is cured, but the child’s life now depends on the health of the tree.

We see this same thing from Frederick Thomas Elworthy’s The Evil Eye, where he reports the same tradition of healing people, and he also reports that people imprisoned mice in the split trunk of ashes to cure lameness in their cattle.

 

Print of ash tree leaf

Print of ash tree leaf

Ash as an Irish Protector Tree

Irish culture was believed to be protected by five magical trees. These were the three ashes: the Tree of Tortu, the Tree of Dathi, and the Branchie Tree of Usnech, as well as a yew and an oak tree). When these trees fell, it was said that Irish paganism fell with them (Paterson, Tree Wisdom, pg. 153).

 

Ash as the Yule Log

In Western England, the Yule log, which is burned on Christmas eve, is traditionally an ash log. In Tree Wisdom, Jacqueline Memory Paterson writes, “Our Christmas custom, which is no less than the burning of Igrasil, the tree of life, emblematical of the death of the vegetation at the winter solstice.  It is supposed that misfortune will certainly fail on the house where the burning is not kept up, while, on the other hand, its due performance is believed to lead to many benefits.  The faggot [ash log] must be bound with three or more ‘binds’ or withes, and one or another of these is chosen by the young people.  The bind which first bursts in the fire shows whoever chose it will be the first to be married.” (pg 107-108).  Older traditions offer a 12-day feast, also with the burning of an ash log.

 

Yggdrasil, the World Tree

Perhaps no tale of the ash is more famous than that of the Norse World Tree. In this mythology, heaven and earth are separated, and the cosmic tree, the Ash, connects the different worlds.  In the Eddas, it is written, “The chief and most holy seat of the gods is by the Ash Yggdrasil. There the gods meet in council every day. It is the greatest and best of all trees. Its branches spread over the world and reach above heaven. Three roots sustain the tree and stand wide apart.”  As part of its work as the world tree, however, the Ygdrassil is in constant turmoil. The serpent at the base of the roots of the tree (representing earth/female energies) and the eagle at the top (sky/male energies) are constantly interacting, causing stress to the tree. The squirrel who serves as a messenger running between the serpent and the eagle, moves to and fro between heaven and earth (likened to humans).  Further, four deer live in the Ash’s branches, eating them, the moisture of their antlers fall to the earth below as dew. The leaves of the tree are fed upon by Odin’s goat, the goat then produces the drink of the gods, drank by warriors of Valhalla in Odin’s Great Hall. It also has a spring located at the roots, the Well of Urd, and three maidens (called Norns) who ruled over human’s destines and who water the tree daily and rubbed clay into its bark to whiten it.

In a fascinating account Edna Kenton compares the Norse tale of Yggdrasil to that of many other Native American cultures, including the Osage Indians, who, in their drawings of the cosmology of the universe, include a world tree as a bridge and the Thompson River Indians (in British Colombia) who also have a world tree. The Sia Indians in New Mexico, have six world trees comprised of spruce, pine, aspen, cedar, and two kinds of oak.   Likewise, the Mayan Cosmology also includes the Yax Che, the Green tree or the Tree of Life. Of course, we also see this same tree of life metaphor in the Hebrew Kabbala.

 

 

The Divination Meaning of the Ash Tree

Synthesizing all of the above lore and literature from above, and given where it sits ecologically, I’d like to offer the following interpretations for the ash tree:

Ash is a Mirror for Inner and Outer Realities

When we put the mythology of the world tree together with the mythology of humans springing from ash trees and the mythology of the ash trees tied to human health, a very powerful picture emerges about the role of the ash tree. I see this tied to the inner and outer manifestations of reality. The ash represents both the world (and its health) and ourselves (and our health).  The inner and the outer are both present:

  • Ash Represents the world and the health of the world.  Ash–her growth and her suffering–represent the health and vitality of the world. Healthy ashes equal a healthy world, and the plight of the ashes here in the US, I believe, represent the plight of the world.  So we might consider how we can heal ash, and therefore, heal the broader world.
  • Ash represents the health of humans. Given that human life and healthy are so carefully tied to ash trees in the mythology, I think that the ash tree represents the health of humanity. We see this certainly in the lore that ties the health of a person to the health of the tree.  So the ash represents healing, but healing tied to its own health and magic.
Ash patterns

Ash patterns

The old ashes slough off their bark as they die to reveal complex patterns..the patterns of the borer are almost identical to the patterns of suburbia you can see from aerial maps.  Clearly, these old trees have a message for us, and the patterns that we humans have wrought upon the landscape are causing the world harm, in the same way that the borer causes the ash.  We need new patterns, ways that do not harm, but heal.

 

Ash Represents Self Mastery Within and Without

On an individual level, Ash represents the ability of humans to master themselves, to build their knowledge, to overcome their demons, and to ultimately know themselves well.  This mastery, then, offers us powerful rewards and magic.

I also believe, given the first set of interpretations above, that ash offers us an opportunity as a culture and species to engage in self-mastery.  Right now, our time of excess involves little self-control: people have indulged in their whims, been sold trinkets and stuff that is literally killing our planet and threatening all other life.  Part of living in a regenerating manner is mastering ourselves, understanding our own needs (vs. our wants) and choosing consciously to live differently.  It is through this mastery of our wants and desires that we might yet help shift the tide of these times.

Another piece of this seems to be alchemical, from the ash’s ability to transform into fire even when green; certainly, inner alchemy is another step on the process to self-mastery.

 

Ash offers Protection

Ash offers a range of protective magic, as shown in the various mythologies.  Obviously, there is a protection from snakes (not a bad thing for hikers!) But if we look to the protective trees of Ireland and other places, we also see ashes as key protectors over the land and the people. We might plant ash trees as guardians and carry pieces of ash–and honor the ash each chance we get.

 

Ash Offers a Path Straight and True

The physical uses of ash by a variety of groups suggest that ash is used for its strength as well as its flexibility. The arrow, which needs to be shot straight and true, offers the ability to meet goals and go far.

Ash offers Hope

I have been dwelling on the plight of the ash, and trying to understand this tree and its mythology, for the better part of eight years.  I have had parts of this post ready to go for at least the last three years, but I couldn’t bring myself to write it.  I didn’t understand, or maybe, I didn’t want to understand, what it meant to humanity and the world that our ashes were all dying, given their protection and how tied they seem to be to humans.  However, now, I understand that while these things are true, looking at what is happening to the ashes ecologically in areas infested with the borer offers us the most powerful lesson of all: that of hope.

 

An ash tree is reminded how much she is loved

A young ash tree is reminded how much she is loved

I was recently visiting Michigan, and part of that visit included seeing some of my druid friends. And so, as is the usual way, a group of druids went into the woods to do some ritual.  Our ritual that day included communing with various sacred trees there on the landscape, and I ended up near a large ash that had long since died and had a crack; it was getting ready to fall.  And around that ash were all of the ash’s offspring, probably 8-10 years old, not yet producing seed. The spirit was still in that old ash tree and I spoke with it. The old ash was proud–she was there watching her children grow up around her, knowing that her legacy carried on. Even with all of the old ashes that reached up and to the heavens gone, she had hope that her species would carry on through the newest generation, her children, scattered at her feet.

 

After this experience, I once again returned to my old homestead to visit the the ash that was struggling in her battle against the borer.  She had lost her battle with the borer, but the young ash trees were rising up surrounding her.  Her spirit was still there, waiting for me to return a final time.  She offered me a piece of wood, and shared with me some of the lessons of the ash that I’ve shared here with you today. I crafted a simple wand from that wood and will honor such a gift.  The ash in areas afflicted by the borer are no longer a generation of elders but a generation of the young. The seeds of a new generation are the seeds of hope.  As we think about the plight of the world, we recognize that many problems were caused by many previous generations.  It is the thinking, patterns, and actions of those older generations, including many who have long since left their mortal bodies, that have us here, today, in this predicament.  And if we can begin to think differently, with a clean slate of a new generation, we have hope.  It is this powerful message of the ash, of hope, despite the adversity, that is one of the many lessons she provides.

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A Celtic Galdr Ritual for Land Healing May 10, 2017

The following is a land healing ritual that we did at the OBOD’s Mid-Atlantic (MAGUS) gathering last weekend (May 2017).  (For a wonderful review of this gathering, please see Dean Easton’s A Druid’s Way Blog!) This ritual was done by about 45 participants surrounding a small cluster of Eastern Hemlocks (Tsugae Canadensis) at Four Quarters in Artemis, PA. The purpose of the ritual was to raise healing and positive energy for the Eastern Hemlock trees who are currently suffering and being threatened by the Hemlock Wooly Adelgid, with a secondary purpose of inner work for each participant. To do this, we used a ritual structure using a combination of Galdr and Wassail/Tree magic. This post includes background information on the ritual, instructions, and the ritual itself.

 

Background Information

Eastern Hemlock and the Wooly Adelgid

Beautiful (adelgid free) hemlock trees

Beautiful (adelgid free) hemlock trees

The Eastern Hemlock (Tsugae Canadensis) trees are a keystone species throughout the Eastern US, and are the state tree of PA. To learn more about the Eastern Hemlock, you can visit my post on this tree’s medicine, magic, folklore, and more. Hemlocks are currently are under severe threat from the Hemlock Wooly Adelgid. The Hemlock Wooly Adelgid is a non-native aphid that came to the US in the 1950’s and is substantially spreading in its range. The adelgid sucks the sap out of the trees, slowly killing the tree, with death of the tree typically resulting 5-10 years after infestation. Millions of hemlocks along the eastern seaboard have already been lost to the adelgid.  One of the “lines” of the spread of the adelgid is at Four Quarters farm.

 

After I did deep reflection and communion with elder hemlocks in an old growth forest in the region (at Laurel Hill State Park) over a period of years, and after talking with the hemlocks at 4Q during a prior visit, I had the sense that we should do a ritual to raise energy for them. However, the hemlocks were very specific: they wanted us to raise energy for them to do with it what they saw fit (as opposed to something more specific like eradicating the adelgids, etc). And so, this particular ritual sends them positive energy with no particular intention beyond those given in the Ogham trees we are invoking.

 

Galdr Magic

A Galdr (“incantation”) is a type of chanting or incantation in the Norse tradition. In the Norse tradition, Galdr is done through drawing runes and then chanting them for various kinds of blessings. Since we are druids, we instead chose to use Ogham (a Celtic tree divination system) and integrate existing tree magic (see next section).

 

The basic practice of Galdr is to draw a rune, and then take the word for the rune and break it into syllables or single sound combinations (with variations). For those druids used to chanting the Awen, the principle is the same, in that, we draw power and chant in a loud voice, just like we would with the Awen. This means that any Ogham Galdr chant should be powerful, meaningful, and energetic. For Duir (Oak), we might have something like:

Duir Duir Duir

Dooo Ahhh Iiiirr

Du Du Du Du

Duir Duir Duir

Galdr is flexible and each person who does it will likely do it a bit differently. The important thing is the repetition of the chant to raise energy (in our case, for land healing).

 

Ogham and Tree Magic

Ogham Fews Created for the Ritual

Ogham Fews Created for the Ritual

The second piece of inspiration this ritual draws upon is the Ogham, a tree alphabet that developed in Britain, Wales, and Ireland sometime between the 1st and 4th century AD, likely by druids or other Irish scholars. It was originally used to write the early Irish alphabet and can still be found carved into various stones and in surviving manuscripts up until the Middle Ages. Each ogham has an associated Celtic tree and today, we druids use this as a divination and meditation system to work deeper with the trees. And so, we’ve replaced the “traditional” runes in the Galdr with Ogham.

 

We have selected four Ogham for this particular healing work based on their energy:

  • Quert (Apple). This is the energy of love/support, wholeness, support, and health (this is the message we send to the trees).
  • Straif (Blackthorn in traditional ogham, blackberry in our more local ogham). This is the energy of cleansing, removal, strife, the power of fate, and pain (we are using this energy in an unwinding manner, so removing these things). In our ritual, the Straif leader had the participants do two kinds of energetic work: first, a guttural removal of pain and suffering (through voice) and then a more gentle healing and renewal after the pain was removed.
  • Beith (Birch). This is the energy of new beginnings, rebirth, and renewal (this is the energy we offer–rebirth, renewal, new beginnings)
  • Duir (Oak). This is the energy of strength, being rooted and grounded, protection, and knowledge, the knowledge of the oaks.

If you were going to adapt this ritual, you could choose different ogham based on your purposes. These were specifically selected for the needs of the Eastern Hemlocks in this region and the willingness of these other trees/plants to lend their support.

 

Wassail

The third piece of inspiration this ritual is using magic from the old orchard Wassail traditions (for more on Wassail, see here). In this tradition, a single apple tree was selected as a representative of all of the apple trees in the orchard or local to the area. Around the central tree, people circled and enacted various rituals (such as offering it spiced cider, toast, and bowing to it). In this way, the tree was able to accept the blessing and then channel that blessing to the entire forest.

 

Our ritual was around a central hemlock tree in the evening as the sun was beginning to set. The central tree was the “receiving” tree and served as a proxy for all other hemlock trees.  The final act of this ritual is channeling that energy down through the roots to the other Hemlocks at Four Quarters and beyond.

 

Land Healing

The broader framework for this ritual comes from some of my earlier work on this blog on healing the land using various energetic approaches.  Druids, and other earth-based spiritual practitioners, can take an active role in healing the land and regenerating human-land connections, both through energetic healing and ritual as well as through active land regeneration, scattering seeds, and permaculture design.

 

Ritual Setup

Roles:

Four Ritualists:

  • Quert (Apple) Galdr Leader (Also connected to Water/West Energy)
  • Straif (Blackberry) Galdr Leader (Also connected to Fire/South Energy)
  • Beith (Birch) Galdr Leader (Also connected to Air/East Energy)
  • Duir (Oak) Warder Leader (Also connected to Earth/North Energy)

Participants:

  • Quert Participants (group created through ogham draw, approx. 5-10 participants)
  • Straif Participants (group created through ogham draw, approx. 15-20)
  • Beith Participants (group created through ogham draw, approx. 25-30)
  • Duir Participants (group created through ogham draw, approx. 5-10, including those who are mobility challenged, and those tending outer fires)

 

Materials (created in advance):

Signs for Ogham Ritual

Signs for Ogham Ritual

Ogham Signs. Ogham signs can be held by ritualists.  The signs we created have each few, the common name, and the ogham name. This will allow participants to easily find their group.

 

Ogham Fews. Ogham fews should preferably be from the wood or material represented (this is why we are using local ecosystem adaptations for Straif). We had created 30 Beith fews, 20 Straif fews, 10 Quert fews, 10 Duir fews for particiapnts to draw.  Participants also get to keep their few at the end of the ritual.

 

Basket or bag for drawing fews.

Pre-Ritual Discussion and Practice

Pre-ritual discussion and practice can take place just before the ritual, but can also be done at a separate time (not too far before the ritual, however).

 

Step 1: Hemlock Tree Attunement

For our ritual, participants first drank a bit of Eastern Hemlock needle tea and sitting quietly with the trees; this allowed participants to connect with the trees on a physical level and begin to create a spiritual connection.  This simple tea can be brewed up by collecting needles (old or young) and small branches and pouring boiling water over them and letting them sit till they are cool.  At that point, add a little raw honey and strain.  In the case of our ritual, participants drank the Eastern Hemlock tea and sat with the trees quietly for about 10 minutes before coming back and drawing an ogham few (see step 2).

 

Step 2: Ogham Stave Drawing

After drinking the tea and spending time in quiet listening with the hemlock trees, participants each draw an Ogham few for the ritual (participants should draw by feel, not by sight). In the case of our ritual, participants drew their ogham fews at an afternoon land healing workshop; this allowed them to attune with the energy of that particular few prior to our evening ritual.

 

Step 3. Forming Groups, Pre-Ritual Discussion, and Galdr Practice.

At the start of our ritual, later in the day from the Ogham draw, each ritualist held their signs (with the Ogham symbol) to form their group. Each ritualist held a separate pre-ritual discussion where they explained the specific Ogham and energy that group is working with. Each group practiced their Galdr chant prior to the ritual. Ritualists each design their own Galdr chant and allow participants create variations. In order to do this work, ritualists do prior work with the tree energy they are invoking (through meditation, sitting with them, etc).

 

The Ritual

All participants gather in a large circle around the central hemlock tree. Fires are tended so that we can see in the waning light (fire tenders are part of Duir group). All ritualists memorized the script in advance so we had no impediments, need for flashlights, etc.

1. Participants Ground and Clear

         Duir Warder leads participants in three breaths to ground and connect with the energies of the sacred place.

 

2. Open up a Sacred Space

Duir Warder declares the space open (by the power of star and stone…)

 

Straif Galdr Leader makes offering to the outsiders to ensure that we don’t attract unwanted guests, but also to deal with those “outside” aspects of ourselves that might resist some of the healing work we are doing within.

 

Beith Galdr Leader calls east.

 

Straif Galdr Leader calls south.

 

Quert Galder Leader calls west.

 

Duir Warder calls north.

 

Quert Galdr Leader offers circle words to open up the space (“The circle of our lives….”)

 

Duir Warder and Duir Participants cast circle as a group, walking around the outside of the participant circle.

 

3. Participants take their places

Due to our declining light and the many root systems under the trees, all participants went into place in their three concentric circles around the hemlocks prior to the Galdr beginning. (If you had more light, you can have them circle up one at a time after the previous group finishes their chant). Quert was the first circle, Straif was the second circle (encompoassing Quert and the Hemlocks), Beith was the third circle (encompassing Straf, Quert, and the Hemlocks), and Duir was the final circle (Duir spread out along the outside edge, and did not link hands like the other groups).

 

4A. Quert Chants

The Quert (Apple) group, with signal from Quert Galdr Leader link hands and begin to chant, circling the tree desoil (sunwise). After a small amount of time has passed and they have begun to raise the appropriate energy, they raise their hands (signaling the next group). They stay in place, lowering their hands, and continue to chant.

 

4B. Duir Warders Reinforce Circle

As Quert begins their chant, the Duir Warders begin their own chant to reinforce the circle and hold the space. They continue to chant while the remaining Galdr chants take place.

 

5. Straif Chants

Straif begins their Galdr chant, links hands and circles the tree widdershins (anti-sunwise). After a small amount of time has passed and they have begun to raise the appropriate energy, they raise their hands (signaling the next group). They stay in place, lowering their hands, and continue to chant.

 

6. Beith Chants

The Beith group, with signal from Beith Galdr Leader begins their chant, linking hands and circling the tree desoil (sunwise). After a small amount of time has passed and they have begun to raise the appropriate energy, they raise their hands. They stay in place, lowering their hands, and continue to chant.

 

7. All Chants end. When the energy is sufficiently raised, Quert Galdr Leader raises hands (with her group) which is the signal for all other Galdr Leaders and participants to raise hands and end the chant.

 

8. Duir Channels Energy. As the chant ends and the quiet settles back in, the Duir group comes into the center (coming through raised hands) and touches the hemlock trees (central trees). They channel the energy raised in the ritual into the central trees, sending it down into the roots, and radiating it outward.

 

9. All participants form large circle again. After this work is done, Duir Warder Leader invites participants to form a large circle once again.

 

10. Grounding. Beith Galdr Leader leads a grounding activity (in our ritual, this involved deep breathing, putting our hands on the earth for a time, and having participants literally shake off some of the excess energy).  This is a powerful ritual and grounding is certainly necessary!

 

11. Close the Space and Send out Energy

Quert Galder Leader: “It is the hour of recall….let us thank the quarters…”

 

Duir Warder Leader thanks the north.

 

Quert Galder Leader thanks the west.

 

Straif Galdr Leader thanks the south.

 

Beith Galdr Leader thanks the east.

 

Duir Warder Leader and Duir Participants unwind the circle and Duir Warder Leader declares space closed. (Note, we found that the channeling of energy itself into the roots unwound the circle so this last step wasn’t used during our ritual as that work as already done!  But otherwise, it would be a necessary to do it.)

 

Post-Ritual Discussion. Each group had a post-ritual discussion. Part of this was to allow the Ritualists to ensure that all participants were grounded (especially new folks). But it was also an opportunity for each group to share their experiences and compare notes.  Don’t skip this part!

 

Additional Notes and Adaptations

 

Three Concentric Circles of Healing. Just as this ritual uses three moving and concentric circles of people surrounding a tree for land healing, it also works on three levels with participants. The ritual was intentionally designed to foster A) healing for the trees, B) healing/energy work for each group and C) healing/energy work for each participant. Participants draw their fews, which puts them in a group that is most appropriate for the energy they need to work with. Each person in the ritual thus has their own ritual and own experience. Each group works together to enact their part of the ritual, thus having a shared experience that is unique to the group. The whole group, likewise, works for the good of healing the land. It is for this reason that the pre- and post-ritual discussions are so important—they are part of the ongoing part of the group and individual ritual. Each participant, likewise, is important and necessary in this ritual and has a role to fill (compared to some, where participants are more passive observers).

 

What happened at the MAGUS gathering is that after the Galdr, people talked a lot about the ritual and had to “uncover” what each other’s roles were.  A number of rich discussions ensued surrounding the ritual at our gathering, and it kindled a number of connections and insights.  I remember four of us sitting at a table for a meal and realizing we had all been in different Galdr groups, and so each of us shared about the ritual and the work we did, the group work, and our personal experiences.

           

Adapting this Ritual for Multiple Participants. This ritual could be adapted to a much smaller or larger group. A group as small as four could do it (with four ogham drawn, and each participant representing one of the four sacred trees). This ritual could also in theory be done by a solo practitioner with some heavy modification (although I’d have to give it some thought in terms of how that might be done!)

 

Adapting this Ritual for Multiple Purposes. I believe that this ritual could be adapted using other Ogham trees for other kinds of healing purposes, including purposes beyond land healing. If anyone does such adaptations, please let me know here in the comments!

 

PS: Please note that this ritual was designed by Tsugae Canadensis (Eastern Hemlock) and made manifest by myself (Dana O’Driscoll) and Cat McDonald (you can find Cat at the Druid’s Well) with additional input from John Adams, Elmdea Bean, and Nicole Sussurro.

 

PPS: I know I said I was taking a short blogging hiatus for a few weeks, but everyone at the gathering wanted to see this ritual, and my blog was the best place to post it and archive it.  I’ll return to regular posting in June as promised :).

 

Ethical Sourcing of Medicinal Plants: The Case for American Ginseng March 19, 2017

American Ginseng plant in spring

American Ginseng plant in spring

Stalking the Wild Ginseng

When I was a child, my grandfather picked wild American Ginseng (Panax quinquefolius). I remember him talking about it, and seeing it, and him sharing with me what it looked like. To him, ginseng wasn’t a profitable plant to be harvested and sold, but rather a local medicine that simply helped raise one’s energy.  For him, health was a serious issue as he had spent his whole life in a steel mill. This American Ginseng was family medicine, ancestral medicine, the medicine growing where we lived. As in many things in childhood, this memory faded away until I took up the practice of herbalism in my adult life.

 

When I first became an herbalist, I hoped I could reconnect with wild ginseng and seek it out. I knew the general area that grandfather had found it in. I had no plans of picking it (knowing that it is severely endangered and on the United Plant Saver’s list). I simply wanted to meet this plant, this beautiful and hugely medicinal plant native to the mountains of my blood and birth. What I thought would be a quick search turned into a year, and that year turned into multiple years of searching. I expanded my search to many other locales in the Appalachians, always, seemingly on the hunt for the wild ginseng. I had mentioned my interest in finding Ginseng offhand one day to my father, and he said he hadn’t found any either. As the years went by, I kept looking, but not with the enthusiasm I had before.

 

An Ethical Dilemma

Beautiful wild american ginseng plant

Beautiful wild American Ginseng plant

The lack of wild ginseng in any local forest really  began shifting something for me–I began to be struck not only by what is here but what is missing, especially with regards to medicinal plants within their native range and native ecosystem (this is part of what prompted my wildtending series of posts last year). The experience saddened my heart and resonated deep within me. If I couldn’t find ginseng after so many years of searching, I had no business using it. Any other choice created additional demand. This meant that I was going to entirely avoid using the American Ginseng plant (and by proxy, most of the other rare woodland species also identified by the United Plant Savers: Blue Cohosh, Black Cohosh, Bloodroot, and Goldenseal).  I wouldn’t’ recommend them, I wouldn’t use them, I wouldn’t teach them, and I would just “let them be” if they were to be found at all. I also grew skeptical of the “wildharvested” label for what it implied.

 

Truthfully, I think a lot of us interested in medicinal plants take this “avoidance” approach, which seems completely reasonable. Because these medicinal plants are so endangered, the best thing we can do is avoid using them, let them be in the wild, and not put any increasing demand upon critical species. To use these plants, to source them, or to harvest them ourselves presents us with serious ethical dilemmas.  But what I didn’t understand at the time was that this was not an either-or situation–there were some third options, and they are pretty good ones.

 

The Wild Ginseng Patch

A few years ago, my father, with a gleam in his eye, invited me back into those same woods where I had originally sought out the American Ginseng. He showed me his carefully planted patches of Ginseng roots and Ginseng seeds, little plots with sticks around them so he knew where they were.  He pointed out their little red berries which he also carefully harvested and replanted deeper in the woods.

 

In their third year of growth, some of the Ginseng Dad was growing developed a kind of root rot, so we harvested them, and drank some of the most uplifting and amazing tea you could imagine. My mother, who suffers from multiple sclerosis, shared how much better the tea made her feel. And these were the effects that pushed so many people, around the globe, to seek out ginseng for its health benefits. This was, honestly, the first time I had ever had consumed any ginseng and it was incredible. And it was ethically sourced, growing right there on the family homestead!

 

Then, recently, I attended a wonderful workshop at the 2016 American Herbalist Guild Symposium put on botanist  Dr. Eric Burkhart from Penn State University. Eric specializes in these under duress Appalachian woodland species, particularly, American Ginseng. At the beginning of his talk, he asked us how many of us used American Ginseng in our practices (and of a room full of 60 people, only 2 folks in the room did). When he asked, everyone shared reasons similar to mine above: they knew it was endangered, they didn’t want to create more demand, and so on.  And he offered us some rationale and alternatives.

 

One of Dad's Many Ginseng Patches

One of Dad’s Ginseng patches

What these two experiences did for me was offer to turn this binary into a ternary, allow me to have a more complex and nuanced understanding of the role of these herbs.  Two experiences changed and deepened my “avoidance” perspective and encouraged me to see this from a permaculturist’s lens through “the problem is the solution” and the permaculture ethics.

 

Behind the “Wild Harvested” Label

When people buy herbs, a “wild harvested” label is often desirable, yet, it has a very dark side. When it comes to American Ginseng, the wild harvesting is literally stripping the plant from our landscape. Currently, there is no policing being done on wild harvesting. Eric Burkhart showed us screenshots from Facebook groups that show people harvesting–not only harvesting the wrong plants or look-alikes (in the case of Black Cohosh) but also reporting harvesting 100% of what they find. And with prices running hundreds of dollars a pound for American ginseng, a 100% harvest might be the difference between paying the mortgage or not for folks that have little other opportunities for income. Companies, regionally, pay top dollar to ship our American Ginseng overseas primarily to Asian markets. Here in Appalachia, we have an unfortunately long history of land abuse; it is to the point that stripping the land for profit is so common that other perspectives are simply not in the cultural consciousness. While there are likely some ethical harvesters out there, I don’t think there are many. And we have no way of knowing the origins of those “wild harvested” plants–there is a level of invisibility in these practices that makes me extremely and deeply uncomfortable.

 

Since nearly all of these woodland medicinals are root-based and very slow to propagate, harvesting all of the roots means that the population of those plants is eradicated from that part of the landscape.  Keep doing this, and we end up not having any left–which is about where we are at present, at least in the area where I live. I’ll briefly mention that previous cultures who depended on wild populations of plants, nuts, roots, berries, etc, worked hard to manage the health of those lands in the long term; to nurture them.

 

This isn’t to say all wild harvesting is problematic–but I believe much of it is. There are many abundant plants that can be sustainably wild harvested (like goldenrod), carefully and with care.  This is especially true if, as I’ve argued in this blog at multiple points, we give as more than we get–we combine wild harvesting with wild tending (that is, scattering seeds, sustainably harvesting only a little, and giving more back to the land than is taken).  In fact, given the dire state many of our lands are in, I would suggest spending 75% or more of our efforts on replanting and wild tending and 25% of our efforts on harvesting as an ethical choice (but that’s an argument for a different post). Right now, I don’t think that’s what’s happening with a lot of plants, and so, the wild harvest label offers a lot of hidden problems–especially for root crops like American Ginseng.

 

Avoiding the Problem is also a Problem

The avoidance problem, however, creates distance. It certainly did for me–I didn’t want to use these plants, but that also meant that I wasn’t cultivating a relationship with them. And I strongly believe that the key to responding ethically to the crisis of our present age, is in connection. As a druid who has helped others along their own spiritual paths, and as a human just living in this world, one thing is obvious to me: humans protect and value things that are of most use and sacredness to them. I’ve seen this in my plant walks–when I teach people about eating Autumn Olives or make wine from Dandelions for example, it completely changes their perspective. They go from being rather neutral about this abundant shrub or “weed” to being excited to see it, seeking it out, and enjoying its bounty.  The problem, of course, comes in with our rare woodland medicinals–we don’t want people necessarily seeking it out and using it in the wild, especially on public lands where hundreds of people might be coming through. But we do want to build connection and value.

 

The American Ginseng is ancestral medicine, it is powerful medicine that folks here aren’t even using. As Burkhart explained in his talk, nearly 90% of what is harvested leaves domestic markets bound for Asia. We aren’t even using the medicine of our own lands. So not only do we have a resource that we ourselves do not use, and know nothing about, it is being used by people far away who have no idea of the environmental toll that this is creating.

 

I don’t think we can honor these plants through avoidance.  And we certainly can’t honor them if they aren’t part of our lives because they no longer exist in our ecosystems. How do we turn this problem into a solution, ethically, and with a nurturing mindset?

 

Cultivating Relationships and Connections

I think we are seeing the same kind of problem with rare woodland medicinal species that we are with a lot of other things: a good example is the meat/vegetarian debate.  Factory farming is very bad and causes considerable harm and suffering.  People solve this dilemma by going vegetarian, and that seems to be a binary choice: vegetarian or not. However, there are other options: raising meat yourself, working with farmers whose practices are nurturing, sustainable, and ethical, and maybe eating only a little meat rather than meat every day. These alternatives offer not one response (to consume or not to consume) but a range of responses (to raise oneself, to purchase from ethical farmers, to limit consumption).  We can apply this exact same thinking to our rare woodland medicinal herbs.

 

Reciprocation and Wildtending. This brings me back to the example of my father–there was no Ginseng to be found, and we both knew it, so he ethically sourced roots and seeds from a PA sustainable farm (see below) and then started growing it. And now, my family has a small supply that is sacred to us, and that we can use understanding full well exactly what it takes to grow, how long it develops, and so on.  We can manage the population in our own woods and make sure it is growing. For more on this, a great resource is a wonderful book (that I recently gifted my father) called Farming the Woods: An Integrated Permaculture Approach to Growing Food and Medicinals in Temperate Forests by Mudge, Gabriel, and Munsell. It offers a holistic view of how to cultivate and grow these sacred plants. I love this approach because it encourages both wild tending and helps us to balance those scales.  But it also encourages us to cultivate a very deep and responsible use of these plants and re-establish connection.

 

“Forest Grown” Herbs Initiative. A second option is to support those who are growing it ethically, to pay a fair price to those folks, and to learn how to use this sacred medicine responsibly.  (By that, I mean extracting as a tincture and maximizing the benefit of these roots.) A recent initiative by United Plant Savers and Mountain Rose Herbs has led to the offering of “forest grown” Ginseng (available here).  The Forest Grown Ginseng is grown without chemicals in forested settings where an emphasis is on the long-term health of the forest–using permaculture design and agroforestry at it’s best. These farmers do not stripping the land bare with wild harvesting–rather, this is a crop, along with others, that is cultivated in a forest setting, focusing on the health and overall welfare of the forest as an ecosystem. If we can create a market for these kinds of plants grown in healthful and nurturing ways, we can make sure more forest lands are used, and we can help put a stop to the wild harvesting/stripping bare practices we are seeing with regards to American Ginseng. Another issue here is that scarcity drives up the price; if more people are cultivating ginseng through the forest grown initiative, it makes it more affordable.  Agroforestry has incredible potential to leave our forest ecosystems intact and gain valuable harvests (shitake mushrooms, American Ginseeng, among others).

 

Education.  The problem with going to an herb catalog, or purchasing a powdered herb or tincture in a health food store, is that the origins and practices that produced that thing are completely invisible.  And so, education and researching each plant and each company is key. Research the company who is producing it, research their sourcing–if the information isn’t clear, ask good questions. If possible, eliminate as many “middle men” along the chain and purchase what you need to purchase directly from small family farms or herbalists. I think that education can go a long way to helping us rebuild our own health and the health of our lands.

 

Fair Share, People Care, Earth Care

With these alternative approaches, responsibility and connection are at the core of these practices.  For one, the scarcity of the roots, and the amount of effort or funds it takes to purchase or grow them, means that we will treat them as the sacred medicine that they are, using them fully and effectively as possible with no waste. What I like so much about this expanded understanding is that it aligns so beautifully with the practice of permaculture design.  In permaculture, the ethics ask us to consider how to care for the earth, care for its people, and engage in fair share all at the same time.  These two alternatives do this: we can have powerful medicine that cares for people, use it ethically, and heal the land while doing so.  We can cultivate deeper relationships with the living earth in all that we do.  We can rebuild connections with the sacred medicines native to our region while protecting them for future generations and honoring them through all things.

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A Guide to Winter Hiking: Walking in the Winter Wonderland February 5, 2017

Recently, I went on a winter hike with some friends.  It was below freezing, with ice-covered trails and the sun shining low in the sky. We came to a crossroads and all felt led to go to the left; eventually, we left the trail and worked our way down a steepish hill and to a beautiful cascading river. The river was incredible–the water had a greenish cast to it and it had so many layers of ice built up. We observed it a while, and then, I felt led deeper and closer, and following some mushrooms, went down very close. The closer I got, the more magical the river was–with ice castles, ice cascades, and a depth of color and energy not experienced in the summer months. A return visit in the winter would reveal a completely different river due to the ever-changing ice and snow conditions.  Each winter visit, the, allows for a brand new experience as the winter snows come and go. This, dear readers, is the hidden beauty of winter, the dynamic quality and ever-changing nature of this dark time of year. It offers a beauty well worth seeking out.

Cucumber falls, Ohiopyle State Park

Cucumber falls, Ohiopyle State Park

I think that most people’s reasonable reaction to the cold and snow is to hole up for wintertime, waiting till the sun and warmth returns before going outside for hiking and such. However, winter has always been my favorite of the seasons for its dynamic and magical nature, and with careful preparation, can be enjoyed like any other season. Taking a hike in the woods during the winter months, especially visiting local waterfalls and streams, offers an array of beauty, stillness, and intensity simply not often found during the summer months. Winter offers us plenty to see, plenty to do, and certainly, plenty to learn–and here, on Imbolc in early February, we are in deepest part of the winter months.  In fact, I can’t enough of winter hiking and find myself out as often as possible!

An incredible cascade of ice at Cucumber Falls, Ohiopyle State Park, PA

An incredible cascade of ice at Cucumber Falls, Ohiopyle State Park, PA

This post explores some simple ideas for taking a walk during the winter months and getting the most out of the experience; I’ll explore clothing, footwear, and gear; timing and safety; winter botany and foraging; tracking; fun things to do; and more. So join me on a walk into the winter wonderland!

 

Preparing for Winter Hiking

One of the things that people don’t always understand today is how to properly outfit themselves for a winter hike. Proper clothing and footwear ensure that you have a great time rather than a cold or dangerous one. You can do this with minimal special equipment and investment.

 

Clothing: Clothing is important–you will be out for an hour or more, and it is not the same as a quick walk from the house to the mailbox or out to shovel snow. I advocate for natural fibers (particularly wool) and layers of clothing on the body. Two pairs of thick wool socks, good boots (hiking or snow boots, depending on the depth of the snow), gloves (for extreme cold, I will put a thin pair of gloves inside my warm woolen mittens), a wool hat, wool scarf, and good outer jacket are necessary. For pants, insulated pants, snowpants, or several layers, including preferably a wool layer, are good. The idea is that you can strip off layers of clothing as you heat up–and walking helps keep you warm.

 

Footwear. Footwear is critically important, even for short hikes. You can go far with a  good insulated boot with good traction or a hiking boot with gaters (gaters are a kind of leg warmer that insulates the lower leg and keeps snow out of the boot).  I actually hike most often in the same boots I do in the summer, just with an extra pair of socks.

 

Winter Traction.  Winter conditions, especially in this time of warming winter weather, often create ice. I used to have to wait till there was good snow or things had melted, which really limited my ability to get out and about, even with good hiking boots. Then, I recently discovered the incredible world of winter traction devices, and it has really opened up my access to the hilly and more icy trails in Pennsylvania! The right treads make even the more treacherous of trails really passable and enjoyable, and open up a lot of opportunities for winter hiking, so I’d strongly suggest investing in some or making some if you can. With the treads, I can walk (or run) on even the most extremely icy of conditions with stability. A lot of folks add some ski poles or a walking stick for added stability.

Winter traction - Yes!

Winter traction – Yes!

Snowshoes. I haven’t had the opportunity to snowshoe (due, primarily, due to decreasing snowfalls and very small amounts of snow in the winter months), but this is certainly another possibility for you. Since I don’t have a lot of direct experience, I’ll direct you to sources who do.

 

Water and snacks. Winter hiking still can work up a good sweat and appetite; just as in the summer months, it is a good idea to bring a water bottle and snacks if you’ll be out for a bit.

 

Miscellaneous supplies. A small first-aid kit, a compass and map, fire-starting equipment, a foraging knife–these are things that are good ideas for any hike, and winter hikes are no exception. I often also bring a backpack for gear as well as to shed any layers I might want to be rid of if I get overheated.

 

A Friend. Winter hiking can offer challenges that summer hiking does not–even with the best traction shoes, falling into a river, for example, can mean serious harm to your person. It is for this reason that I strongly advocate always having a hiking buddy with you.

One of my dearest friends with me out on a winter hike!

One of my dearest friends with me out on a winter hike!

Timing and Weather

The timing in winter matters. Each moment of winter, each day you go out, offers a different experience. I would suggest getting out as often as you can. If you are driving somewhere to do a hike, you want to make sure you are able to make it there and back safely.

 

Staying Close or Going Far: It is for this reason that I like to plan hikes in state forests and the like on sunny days or days it won’t be precipitating and plan hikes completely on foot on snowy days or days with winter storms. Interestingly, with the right gear, I have found it much easier and safer to walk on the snow than to drive on it!

An incredible winter river near Schenectady, NY

An incredible winter river near Schenectady, NY

Snowstorms: As the snows begin to fall and lay on the landscape, you enter a different land. The quiet dropping of the snow, and the stillness of it all, bring a quiet to the landscape rarely present any other time of the year. I love taking it in while it is happening and enjoying walking out in the storm.

 

End of the Storm: Go out as soon as the storm is over–the dynamics of winter mean that nothing will stay the same for long. I remember one day in Michigan when everything was just covered with a powdery snow–every branch of the tree was accentuated and it was magical. About an hour later, the winds picked up and everything changed–I was so glad I took my camera out that day!

Amazing after the storm forest

Amazing powdery snow on the forest in Clarkston, MI

Icestorms: If you have the really good treads, the ice storms too can be really delightful to go out in. The treads make it so you are stable even on inches of ice, and for that reason, you can go out and observe what is going on! Because nobody else goes out in an ice storm, and even walking around your yard or neighborhood, again, offers tremendous experiences.

 

Winter Botany, Ecology, and Tracking

Winter offers a range of opportunities to deepen nature awareness and spend time getting to know the living earth in all of her seasons.

 

Tracking: Animal movements, tracks and trails are really easy to observe in the winter months. I remember the first winter I had spent at my homestead. I had been trying to figure out the path the deer were taking, and then when our first snow hit, I clearly saw their trail in ways it was difficult to see before hand. I discovered the raccoons who had been visiting my compost pile, and some critter living in my barn (who I later discovered was a possum). While I had glimpses of these animals in the summer, the winter offered much more opportunity to see all of their movements. I followed the deer trail deep into the woods and came to a natural sacred grove there, which was an amazing experience. This is all to say that you can track animals extremely easy and build your tracking knowledge over time. A good book to learn tracking is Paul Rezendes Tracking and the Art of Seeing: How to Read Animal Tracks and Signs.

Finding tracks in the frozen mud...

Finding tracks in the frozen mud…

Seeking Waterfalls, Creeks, and Rivers: One of my very favorite things to look for and to hike to in the winter months are moving sources of water. These are incredible–each day, the river changes with the temperature, sometimes being very clear and deep, other times (when it gets bitterly cold) freezing up. They are always well worth your time to travel to (by foot or by vehicle). I like to meditate there, and if possible, explore them from multiple angles. You can learn a lot about the sacred lessons of water from the flows and movements of the interplay of snow, ice, and water.

Incredible Winter Waterfall

Incredible Winter Waterfall near Schenectady, NY

Winter Tree and Plant Identification. Winter offers us an amazing opportunity to learn how to  identify trees by their bark and the shape of their buds and branches (or studying trees that you already know and observing their bark and branches). Another useful thing to do is to look at the dead or dormant plants growing–what do you recognize in a different form? Whose dried seed pod is that? For this, some good references for my bioregion include Winter Botany: An Identification Guide to Native Trees and Shrubs by William Trelease and Bark: A Field Guide to the Trees of the Northeast by Michael Wojtech and Tom Wessels.

Wild Cherry Bark

Wild Cherry Bark in Winter, Gallitzin State Forest, PA

 

Mosses and Lichens. Moss and lichens are really interesting to observe in the winter months–in a forest, the moss and lichens take advantage of the openings and light to do a lot of growing. I have been on hikes that have abundant, bright green moss in late December when the moss is just bursting with color and life.

Incredible moss in late December

Incredible moss in late December, Gallitzin State Forest

Mushrooms. On the edges of winter or in particularly warm times, mushrooms (including oyster mushrooms, some of my favorite) are also good to look for. Oysters can grow when its quite cold and offer a tasty meal. Lots of other mushrooms will pop up as well–so be on the lookout in those warmer winter moments.

Awesome mushrooms in late December

Awesome mushrooms in late December, Gallitzin State Forest

Foraging. Some limited foraging and wildcrafting can be done in the winter months and in fact can be done better then than other times. Pine, spruce, and hemlock needles make a wonderful nourishing and vitamin C-filled tea. This is also a really good time to look for tree resins (see my post on tree incenses from last year). Nannyberry (Virburnum Lentago) can persist in the winter months, and you might find yourself a wonderful trailside snack! I gather certain materials for making handmade paper (like cattail heads) or other goodies during this time of year. (I’m working on some natural panflutes now and just harvested the materials two weeks ago). If you are doing any natural building using thatching, for example, phragmities (reeds) can be harvested in abundance easily this time of year. In other words, the forest still offers abundance to those who know how to look.

 

Things to Do

Beyond communing with nature and learning more about her, there are many fun winter activities to do in the woods.

 

Follow a Deer Trail. Trails made by humans offer pre-determined destinations. This is why it can sometimes be fun to get lost in the woods (but only if you can safely make your way back again–use trail markers, a compass, etc). One way of getting “lost” I rather like is following a deer trail and seeing where it leads. This is nature’s version of your hiking trail, leading you off in new directions.

 

Make some spirals in the snow. I wrote about this in a post on winter last year–you can create spirals in the snow and walk labyrinths for meditation and deep healing. This is a very relaxing activity, and one I like to do as part of my celebrations of Imbolc each year.

Amazing snowy sassafras

Amazing snowy sassafras, Clarkston, MI

Enjoy a meal or cup of tea. A simple thermos with a steaming cup of tea can make for a simple winter ceremony or quick way to warm up.  Recently, a friend and I were in search of waterfalls, and I had made a Chaga tea with maple, and brought it with us in a thermos.  There was nothing quite like sipping that chaga tea while sitting by the waterfall, observing it in all its amazing beauty!  Every once in a while, a rainbow would form of the frozen mist–and had we not been enjoying the tea, we may not have stayed in the same place long enough to see it!

Ice drips, Ohiopyle State Park

Ice drips, Ohiopyle State Park

A second really fun thing to do in the winter on longer hikes is bring a little camp stove (the backpacking kind) and/or forage for kindling and start yourself a small fire for a pine needle tea (see below) or heat up some grub; this is a great way to enjoy winter and warm up a bit. Of course, as part of this you might want to either bring something to sit on (a little foam mat works well, like a gardening mat) or you can use leaves and/or some boughs from a fallen pine to allow you to sit comfortably in the snow.

 

Winter Frolicking. Enough good can’t be said of winter frolicking in the snow. This takes on different forms: sliding down the hill in a sled, making snow angels, dancing around, throwing snowballs, and more.

 

Seed Scattering. Many seeds require a period of dormancy and freezing before they can germinate. I like to scatter seeds using a “frost seeding” technique in the winter months. This technique is based on when the ground has been very wet, and then freezes, and the frozen earth rises up with the water; when you step in it, you’ll get pockets and a lot of crunching. If you scatter seeds when the ground is like this, when it thaws out, the earth will return and the seeds will be buried.  So its a great time to do a little wildtending.

Leading deeper into the winter realms

Leading deeper into the winter realms

Winter Wonderlands

I hope that this post has inspired you to go out, get on some trails, and enjoy winter in all of her splendor.  Imbolc is a wonderful time to do this and learn about the depths of winter and her many mysteries–and I’d be delighted to hear any stories you have about winter hikes!

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The Way of Wood January 22, 2017

Delightful eating bowls and spoons!

Delightful eating bowls and spoons!

Imagine sitting down to your holiday meal with loved ones and family. There is a feast before you–ham, turkey, potatoes, stuffing, corn, gravy, and various other family favorites. The table is decorated with colorful red tablecloths, the lights are low, the lights on the tree are twinkling….and you are given a Styrofoam plate! I’m sure this has happened to all of us over the years–and to me as well! What if, instead, you were given a beautiful hand-carved wooden bowl or plate to eat from? How would that change the experience of eating your meal? What if the meal was by candlelight, with engaging conversation, and took my time with the meal?  In fact, if you had lived in an earlier time, you likely would have had this experience, and it would have been the “norm.”

 

In fact, Eric Sloane describes the shifts in our relationship with lovingly crafted, wooden things in his On Reverence for Wood. In this passage, he describes America before the Civil War: “Wood was not accepted simply as the material for building a new nation—it was an inspiration. Gentle to the touch, exquisite to contemplate, tractable in creative hands, stronger by weight than iron, wood was, as William Penn had said, ‘A substance with a soul’. It spanned rivers for man, it built his home and heated it in the winter; man walked on wood, slept in it, sat on wooden chairs at wooden tables, drank and ate the fruits of trees from wooden cups and dishes. From cradle of wood to coffin of wood, the life of man was encircled by it.” (Pg. 72)  I think this quote beautifully expresses humans’ relationship with wood in previous generations, and to me, helps fill a gap that I didn’t know was missing.

 

A lot of things I talk about on this blog are what I might frame as “big” things: working on land regeneration, sustainable living and permaculture, growing food, natural building, beekeeping and more…these big things seem important and relevant. But there are also the more subtle ways of shifting living and communing with nature that may be less obvious, but no less profound. I think that there is value in exploring alternatives to the everyday objects that fill our lives and that we interact with. How many times, for example, do I encounter plates, bowls, cups, and silverware each day?  How many times do I put my feet in a pair of shoes, or put a pair of pants on, or put my head on a pillow in a typical week?  How many times do I sit down to enjoy a simple meal? How do those simple, daily patterns, unfold?  And so, today, I’m going to explore a rather simple concept, in honor of the many feasts most of us attended as part of the holiday season over the last few months. I call this concept the way of wood.

 

The Way of Wood

What I’m calling “the way of wood” refers to, in a literal sense, spending more time and contact with wood that has been lovingly shaped by careful hands.  Wood that has a soul.  The wood’s origins are important–ethical resourcing of the wood is critical. These wooden objects come into your life either by trading/purchasing/commissioning it from those who work with wood or by honing your own skill in carving/woodworking/turning, etc.  So far, I am in the first category, having found woodworkers whose talents I wish to support, although I hope to turn my artistic sights on this beautiful art form quite soon!

 

The way of wood, in a broader sense, asks us to consider the nature and origins of the objects that we engage with in everyday life–and bring those objects more carefully and consciously into our daily living experiences. This, again, means considering relationships between the object, how it was made, where it was sourced, as part of an energetic relationship.  The way of wood also encourages us to seek deeper connection with nature through the creation (and supporting the creation) of homemade items from local sources over industrial ones.  In other words, we are looking for items that have “soul” and that are, likely created outside of the industrial/consumption/stuff-making system.  Of course, this “way of wood” doesn’t happen overnight, but as things wear out, we might seek to replace them with things of a different nature, a careful nature, a slower nature.

 

The curved spoon and others...

The curved spoon and others…

Why does the way of wood matter? Some history here has really helped my thinking–I hope it helps you too.

 

The Loss of Reverence for Wood

At one time, wood was the most important thing we had: we made everything from it.  It was, as the quote above suggests, “a substance with a soul.” Eric Sloane’s masterpiece, Reverence for Wood, is well worth reading on this subject. I’m going to briefly summarize some of what he shares in that book here to help us understand historically, humans’ changing relationship with wood and its connection to industrialization here in the US–but I encourage anyone who has an interest in this topic to read his work.  Its a short book (about 100 pages) and filled with his incredible illustrations–a gem well worth your time.

 

Sloane’s book explores, century by century, in reverse chronological order, human’s changing relationship with wood. Of key importance to Sloane was the drastic shifts between the 18th century, when everything was made of wood (as described in the quote above), and the 19th century, with the rise of the age of iron and industrialization, where wood became used as the fuel of progress.  Much of this shift was firmly settled with outcome of Civil War in the United States, the war not only of slavery, but of an agrarian society vs. an industrial one. With the triumph of the Northern industrialized states, industry quickly transitioned the entire nation (as it was already doing in England and many other former colonies).

 

It was during this transition that wood, according to Sloane, ceased to have its value as something to be lovingly crafted for daily living rather than as a resource to fuel industry.  In fact, it is during this age that we see billions of acres of forests, cut to be “coaled off” to make charcoal for iron furnaces, cut to run locomotives, and cut to literally pave streets for higher volume traffic among many other things. This is certainly what happened to “Penn’s woods” in Pennsylvania, where, by the start of the century, less than 5% of the forests remained in many of the Western counties surrounding the big steel factories. Sloane reports that one English paper during this time wrote, “The English criticized us, saying that the Americans ‘seem to hate trees and cannot wait to cut them down” because the land was literally being stripped bare.

 

But the shift in consumer goods and industry weren’t the only shifts away from this primary wood-filled economy. In the late 1800s, American farmers had walled up their hearths and instead added an iron kitchen stove. Wood was added to this stove as Sloan writes “without ceremony,” shutting it up inside the iron box that didn’t need much tending. This, of course, eventually led to our modern furnaces and use of fossil fuels for warmth. Sloane gives many other examples as well–how the incredible array of objects once made from wood (pails and spiles for maple sugar, meat pounders, churns, knives, sleds, mallets, forks, shovels, spoons, and much more–were turned into iron instead and sold to folks). Wood became quite unfashionable and quaint, something for an older generation and day and iron was now on the rise.

 

To me, the shift from wood to iron represents a profound shift in humans’ relationships with nature as a whole and with trees specifically. In the earlier economical model, wood was a primary resource whereby humans interacted with trees, managed them carefully, cut trees and shaped them for their immediate needs (shelter, warmth, tools), and understood those trees as a resource upon which we clearly depended. Damage to the forest resource would result in direct damage to the ability of those humans to continue to provide warmth, shelter, and tools–and so, wood was deeply respected, coppiced, and managed. Also in this earlier economical model, wood was known deeply and intimately. In the 17th century, Sloane describes how a chair might be made out of as many as 15 different woods, each having their own unique characters and properties. People could tell what kind of tree was being cut by the sound the axe made in the wood.  Each wood has its own unique personality; likewise, people were often tied to tree personalities.

 

Beautiful bowls of a variety of styles (some are purchased from turners, others found at yard sales, etc!)

Beautiful bowls of a variety of styles (some are purchased from turners, others found at yard sales, etc!)

With the end of the Civil War and the rise of industrialization, wood became a secondary resource, cut and shipped “away” for use in some other location and the resulting goods coming back to humans in a new form (iron). Wood was no longer a resource upon which people primarily depended upon for survival–the invisible industrial processes and consumer economy masked its use.  If a forest is cut and shipped to an industry far away, it is of no real consequence to those who live nearby, for they have ceased depending on that forest for their needs. Rather, they depend upon, primarily, that far away industry. This is true of the many things for which wood was used: wood is purchased from a store (who get it from logging and a sawmill); heat is purchased from several sources (with a small amount of people still chopping wood); tools are purchased with handles, sometimes wood, from an unknown source; chairs are purchased of wood from a store, again, from an unknown source.  There is no reason to preserve and protect the local forest because all of your needs come from the store, who gets it from a factory, who gets the raw resources from all over (including that local forest).  This disconnection does much harm, in my opinion. And so, it was during this time of rising industrialization that humans’ rich understanding of wood and knowledge was lost and largely replaced by iron and industry.

 

Over 150 years now, we have a profound loss of understanding of the nature of wood and connection with that part of nature. Most people can’t identify more trees than they have fingers on one hand, much less understand intimately wood and its qualities.  I’ve seen this over and over again when I’m teaching herbalism or wild food foraging classes–identification skills are quite poor for most folks.  The bad news is that some of this knowledge may have been lost–but the good news is that the new movements in sustainable living, woodworking, permaculture, and bushcraft are encouraging folks to begin to learn the way of wood once more.

 

(I’ll mention here wonderful song by fellow OBOD Druid, Damh the Bard, from his 2015 album Sabbat. Its called “Iron from Stone” and it tells this same story of the changes in the landscape and the shift into iron (and the human cost of such a shift.))

Finding our Way back to Wood Again

 

For me, it started with a single, lovingly crafted wooden spoon, a spoon with soul.  A number of years ago, a druid friend of mine had gotten into carving and I decided to commission him to make me a magical serving spoon. This spoon was no ordinary spoon–it was harvested from cherry right off of his land only several miles from where I lived, carved with a spiral handle, and carved with an Awen in the center of the spoon. It was amazing, and after cooking with it, I came to the conclusion that I needed a lot more wooden things in my life.  This, of course, was many years before I had read Sloane’s work or really understood the historical aspects of the loss of knowledge of wood.

 

Instead, that first spoon offered an emotional connection, a soul connection: I loved the way the spoon felt, I loved the way my food tasted when I cooked with it, and I wanted more.  Soon after, he offered me a regular eating spoon for my birthday. After that, I found some really nice old carved bowls at a yard sale, carved by the woman’s grandfather. Then, I met a local wood turner at our farmer’s market with beautiful live edge bowls…over time, I replaced nearly all of my everyday eating bowls and such with beautiful wood–wood that requires care, love, and that brings connection.

 

I’ve watched friends’ delighted reactions as they come to my home and eat from my wooden bowls lovingly prepared food–it makes the meal so much more magical, meaningful, and connected.  Maybe, they, too, are connecting to the soul of the trees that are still very much alive within those bowls.

 

What I have come to fundamentally understand through this process is that the energy that goes into an object infuses that object. And it infuses us.  There’s just something different and sacred about the wooden objects that you don’t get from the standard stuff of unknown origin and manufacturing. Taking up the way of wood is a very simple thing to do–pickup some books on woodworking or take a class and start learning to carve or turn wood yourself.  Or, start keeping your eyes out for woodworkers and wooden objects as you go about life–farmer’s markets are a good place to find some of them!  If you want the wood in your life, the spirit of the wood will find you.

 

Caring for wood

An assortment of spoons and knives

An assortment of spoons and knives

Part of the reason I think that the wooden bowls are wonderful is that they require attention and care. The wood was once a living being, and the wooden spoons and bowls, in their own way, still have spirit within them. The more we interact with them, the more we can understand the wood and connect with that spirit.  The physical aspects of the wood and the spirit of the wood both need our interaction and care.

 

In terms of daily cleaning of wooden objects: you don’t just throw them in the dishwasher–the dishwasher would quickly ruin them. Instead, you wash them lovingly by hand, making sure water/liquid doesn’t sit in them for long and making sure that you dry them carefully once you are done washing them. It is no trouble to quickly wash your favorite wooden bowl after a nice meal!

 

Every three or so months, you’ll also want to re-seal them. I seal my wooden items with walnut oil or of a combination of warmed beeswax and walnut oil. I get a clean rag (that you can re-use) or paper towel (the paper towel can be used to start a fire after you are finished oiling your wood). Add a liberal helping of oil to all your wooden objects and let them sit for about 30 min. You’ll see which of them are thirsty and which are saturated. Give them a second liberal helping of oil.  If there is excess, it is no problem, as you’ll wipe it off. I usually let this sit a minimum of a few hours–even overnight. I check them again, and see who among the wooden things is still thirsty, adding a third layer. At this point, I let them sit, shine/buff them to take off the excess oil, and begin using them again.

 

I remember to tend my wood based on the solstices and equinoxes–as each grows near, I know it is time to lovingly oil my wooden items again.

 

I’ll also mention here that wood, over time, moves and shifts as the seasons change and as time passes (no wonder wood has “a soul”!)  Sloane talks about this as well–how old barns move (even if the stone foundations under them do not, meaning that over a period of years, the barn grows less stable).  The same thing happens to wooden bowls and other wooden objects.  For a bowl, for example, if you had wood with a grain facing East to West, the bowl would slowly shrink on the North-South axis making the bowl more oblong than round as time passed.  In the summer, wood absorbs moisture and may swell and in the winter, it will shrink. Understanding this is all part of the character, and care, of wood.

 

Closing Thoughts

I believe that the small details matter–building these small, sacred, and simple acts into our everyday living can help us engage in more sustainable, sacred actions throughout our lives and reconnect with ourselves and the land around us. I think this kind of thing is like momentum forward–each small thing adds to the whole experience and moves us from a kind of “average” living that is given to us by corporations and industrialization to living to sacred living. Even small shifts, like the shift from using conventional tableware to something handcrafted, creates an energetic shift that reverberates. And when you think about how many times you encounter these simple objects each day, and the energies and spirits of those objects, this small shift really has profound implications.