The Druid's Garden

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

Land Healing: Ritual for Putting the Land to Sleep February 23, 2020

As I shared a few weeks ago in my land healing framework post, the forest that I grew up in is having a big chunk cut out of it to make way for a septic line, a 40-60′ cut that will go for acres and acres.  It’s coming directly through the refugia garden that my parents and I have worked for years to tend and cultivate, where the ramps, wild ginseng, bloodroot, hardwood nut trees, and so many others grow.  My very favorite hawthorn tree, a tree that grew up with me and now stands tall will likely be removed by the line. The situation is extremely heartbreaking to me and my family–we have done everything we can to fight and try to get them to use the roadways or non-wooded areas to put in the line, but the condemnation papers have arrived, even the lawyers says it can’t be stopped, and the loggers come in the spring. There has been serious talk among the family of us chaining ourselves to the big cherry tree that grows in the middle of the land.  But even if we were to do that, they would come to remove us anyways, throw us in jail, and the land would still be cut.

 

 

Our beautiful land that will be destroyed

This isn’t the first time I’ve found myself in a place of powerlessness on the physical plane, knowing or watching something that I loved to be cut down or destroyed. I am certain that you, dear reader, have found yourself at times in a similar circumstance: watching a tree being cut, knowing that land will be logged or removed for some new development and so on. I think its one of the hardest positions to be in because you feel very powerless, and even if you’ve fought (like we have) there’s nothing to be done to stop it from happening.

 

But,there are things that you can do energetically to help the land, or a tree, or whatever else is in death’s path. It depends on the timing: if you are able to be present when something is being cut down/destroyed/murdered, I recommend the techniques in this post (witnessing, apology, holding space) and this post (helping tree spirits pass). Today’s post will focus on what to do before it happens. For our situation, we have a few months before they begin–the township said the project would start in April or May, so there is time to do something.

 

The ritual and techniques that I’m sharing today were learned under a similar circumstance.  When I lived in Michigan, the  line 6B tar sands oil pipeline was coming through the land and destroying land where I lived, including at Strawbale Studio, where I took a lot of classes on natural building. Like our present situation, there was advanced notice, and so, I sat with the spirits of the land and asked them exactly what they wanted. They gave me the message of putting the land to sleep and numbness, a way of reducing the pain and distancing them from what would happen. The strategies and ceremonies I present today have been refined since that time, but all work on the same basic principle–helping soothe the pain, deal with the sorrow, and letting the land know that you are present to be part of that work.

 

Goals and General Methods

I’m going to first explain the energetic portion of this ritual and goals, with the understanding that you can then put the ritual itself into many different frameworks. Below, I share the method that I am using on our family land as a specific example.

 

In a healthy forest or another healthy ecosystem, there is a lot of energy present–both physical and metaphysical. These places feel good, vibrant, and alive. A mature tree in its prime is another such kind of being–they are awake, alive, and aware.  You can imagine, then, what a place like this would experience when the chainsaw and bulldozers come. The ultimate goal of this ritual is to help that land/tree/being is to put it into a deep sleep before the impending disaster strikes–essentially reducing the energetic vibration and soothing the pain of what will come. Other goals for the ritual include communicating what will happen and why it is happening, offer an apology for what is happening, and make a physical offering in solidarity. Methods vary widely to how you might accomplish this–but I’ll now share mine.

 

Larger sleep sigil with smaller woodburned hickory nut sigils for planting

Another piece of the work I’ve outlined below is the use of a sigil. The sigil will active to help reinforce the energy present from the ritual when the actual loggers/destroyers show up. In a nutshell (and explained in an upcoming post), I created a set of land healing sigils for all kinds of healing work within the framework.  One of these sigils, the sleep sigil pictured here, is specifically used as part of this work. The sleep sigil helps continue the work of this ritual.  It can be used on its own or in conjunction with other practices.  There are lots of ways you could use such a ritual as part of sigil work: leaving a sleep sigil somewhere quietly to help the land go to sleep.  My method is a little different–I’m doing the initial ritual in advance, but I’m building a sleep sigil that will stay on the land, right where they loggers will come through.  When they bring their heavy machines in, they will invariably run over the sleep sigil, activating it and pushing that final deep sleep energy into the land.

 

You can do the following ceremony either at a distance or physically on the land.  If you have to do it at a distance, you should do your best to get an object that is from the land (a stone, stick, etc) or else get something that strongly connects you to the land.  The absolute best is to be present at the land, but that’s not always possible.  If you are at the land or tree, you can do the ritual below.  If you are doing distance work, you should put the proxy object in the center of your space and build your ritual space around it.

 

The timing of this ritual also may matter. I suggest doing this ritual some days or weeks before the destruction will occur.  A few weeks is a good time frame; that gives the land or tree time to attune to the lowered energy level and get deeply into a deep sleep.  After it is done you can visit the land, but I suggest not doing any energy work to raise energy or awaken the land after you’ve put it to rest.  Be present, but allow it to rest.  Feel this out.

 

The Sleep Ritual

Materials: 

  • Representations of the elements or other materials for opening sacred space in your tradition
  • An offering to give to the land. See this post for one offering blend. Offerings can be many things including music and dance, herbs, baked goods, etc.
  • Some way of hearing the voice of the land.  You can use spirit communication and/or divination techniques (such as tarot, pendulum, etc).
  • Materials to construct or draw your sleep sigil in the earth or materials for marking your sleep sigil in some way.
  • If at a distance: a representative of the land; paper and pen for drawing the sigil
  • A drum, rattle, or another instrument that can connect you with the heartbeat of the land.

 

Begin the ritual by opening up a sacred space.  I generally use AODA’s Solitary Grove Ritual for this purpose (found in the Druidry Handbook and other places), which includes declaring intentions for the ceremony, declaring peace in the quarters, the druid’s prayer, blessing the four directions with the elements, and then calling in the elements to create a sphere of protection around the space.

 

Spend time connecting to the heartbeat of the land/tree. After you open the space, work to align yourself with the energy of the land/tree.  Feel the wind in the leaves, feel the soil beneath you.  Be fully present here in this place, breathing deeply and attuning to the space.

 

Make an offering. Make an offering to the land  As you make your offering, acknowledge the land/tree in your own words.  For example, “Friend, I see you growing strong. I climbed your branches when I was a little girl.  I walk with you now as a grown woman.  I make this offering to honor you, honor the time we have spent together, and honor our friendship through the years.”

 

Dream hawk

Explain what will happen and offer an apology. Next, explain to the tree/land what will be happening, again, in your own words.  Share how you feel about this. For example: “Friend, we have fought to stop the loggers from coming here to clear this land. We have failed.  When the leaves begin to come back on the trees, they will come and clear you from this land.  I am heartbroken for what is happening to you.  I want you to hear this from me, a friend, rather than experience this.  I am so sorry that this will happen.”

 

Offer Sleep and Distance from Pain.  Offer the spirits of the land distance and slumber, again, in your own words.  Here’s an example, “Friend, because I know they will come, this will cause you great pain.  The trees here will be cut.  The forest creatures will be driven away. The soil will be torn up.  I offer to help you distance from this suffering; I offer to help your spirit go into a deep sleep, to awaken again when the pain is over and when you can regrow.  Please let me know if you would like me to help you sleep through this suffering.”

 

Wait to hear a response. It may take some time to hear a response; be patient. It is possible that when you offer this, the land will not want you to help perform the rest of this ritual or the land may want you to come back at a later point.  Again, feel out the will of the land and honor the will of the land and her spirits.

 

Construct the Sleep Sigil. If the land allows you to continue, begin by drawing or constructing the sleep sigil on the ground as large as you can.  You can draw it in the dirt, create the symbol with stones or sticks, or if it is snowy and frozen, walk it in the snow.  Place the sigil somewhere that will be directly in the path of what is to come, which will help “activate” it when the conditions are right (e.g. the loggers show up, etc).  If you are working with a single tree, you can trace the sigil on the tree in oil, charcoal, etc.   If you are at a distance, you can draw it on a piece of paper or stone and then take the sigil to the location and leave it there.  As you draw/construct the sigil, you can quietly chant “deep sleep” and focus that intention as you work.  Place your intention deeply into the sigil.

 

Put the Land/Tree to Sleep. Now, sitting near or at your sigil, once again connect with the heartbeat of the land/tree that you are working with. Picking up your drum or rattle, match that heartbeat.  For a time, simply play with the heartbeat of the land as you hear it, connecting yourself and that drum to the energy as deeply as possible.  As you drum, imagine that you are holding that heartbeat with your drum. Now, intentionally, begin to slow down that beat.  Take your time doing this, understanding that it can take a while for the land to respond.  Keep the beat going slower and lower until it is very quiet. At this point, you might sit or even lay on the ground, in rest, beating the drum so very faintly. Feel the pulse of the land now, lower and slower, as it slides into deep slumber.  Eventually, stop your drumming entirely and simply sit with the land, feeling the lower vibration.

 

Close your space. Quietly thank the elements (a simple nod to the quarters will do) and close your sacred space. Leave the land for a time, letting it fall deeply into slumber.

 

Closing

After you finish the ritual, I suggest taking care of yourself. Perhaps go hiking somewhere and spend time in a place that is not under threat, that is whole, that is vibrant. Take some time for you. It is hard to do the work I’ve outlined above because it means facing the reality of what is happening to the land and not looking away.  Thus, self care is a critical part of this work.

Shrine for the land with sleep sigil and Reishi Painting

In addition to the ritual above, I’ve put up a shrine in my home that ties to the energy of the land and helps the ongoing work that this ritual provides.  I can work with this shrine every day–as my family land is at a distance of about an hour from me, getting there each day isn’t feasible.  My shrine has a painting from the Plant Spirit Oracle that I did base on my experiences in the forest–from when the forest was logged earlier, I met the spirit of the Reishi mushroom and it taught me much about healing. The irony is that now, that same lesson is being used to help heal the forest that taught me it.  And thus, the cycle continues.

 

But, there is a silver lining to this work. Part II to this ritual–bringing the land out of slumber and into vibrancy and health can be done in the future, perhaps (I will post about this soon as part of this new series). Some of us may never get to do the second part in our lifetimes, depending on what happens to the land and the permanence of what is occurring.  Others, however, can certainly do the “waking back up’ ritual– a ritual of blessing and joy, to help the land grow anew and heal.  I hope that all of us get that opportunity–and its a more joyous day than having to perform this sleep ritual.

 

Readers, I’d love to hear your thoughts if you’ve done any of this kind of work and your experiences with it.  I think this is useful to share and grow together.

 

A Framework for Land Healing February 15, 2020

Ginseng my family grew

American ginseng in our sanctuary

In the next few months, the forest that I grew up in is going be cut and torn up to put in a septic line.  A 40-60 feet path, at minimum, will rip a tear through the heart of it. This is the forest where I grew up, where my parents and I have created a refugia garden, a wildlife sanctuary, and native woodland plant sanctuary.  It is just heartbreaking to tend land carefully, only now, to have this awful thing happen that we have failed to stop. This is the forest that taught me so many of these lessons of land healing. The forest had just gotten to a point where it was once again vibrant, where the ramps started to creep back in, and the mature forest trees now stand, growing above the stumps that have rotted away. I feel powerless, knowing that despite getting a lawyer, writing letters, attending meetings, and banding together with neighbors, this septic line through the woods will go forward. As sorrowful as I am about this happening, I know that this happens everywhere, all the time, and this is exactly why land healing matters. This same situation is being repeated all over the globe as “right of ways” are used to cut through lands for oil pipelines and more. This is one of the many challenges of nature spirituality in the 21st century and one of many reasons to practice land healing.

 

In last week’s post, I offered many suggestions for why we might want to take up the work as a land healer as a spiritual practice.  In this week’s post, I’ll offer my revised framework for land healing.  I first wrote an earlier draft of this land healing framework on my blog a few years ago. I’m returning to it now as my own work with this has gone in some unexpected and interesting directions, and I am feeling the need to deepen and revisit it.

 

Land Healing: A Framework

Land healing work may mean different things to different people depending on life circumstances, resources, and where one feels led to engage. The following is a roadmap of the kinds of healing that can be done on different levels, a roadmap that I’ve developed through my own practices over my lifetime.  I recognize that healing can include multiple larger categories.  Some people may be drawn to only one or two categories, while others may be drawn to integrating multiple categories in their spiritual practice.  The important thing isn’t to try to do everything–the important thing is to start small, with something you can do and sustain over time, and build from there.

 

Physical Regeneration and Land Healing Practices

Physical regeneration refers to the actual physical tending and healing of the land on the material plane.  Most ecosystems we live in are degraded due to human activity and demand throughout the last few centuries.  One of the most empowering things you can do is to learn how to heal ecosystems directly, whatever environment you live in: urban, rural, or suburban. These practices are wide-ranging and include so many possibilities: creating community gardens, conservation activities, regenerative agriculture, restoring native plants, growing plants on your balcony for pollinators, converting lawns to gardens, scattering seeds, creating habitat, cleaning up rivers, putting in riparian zones, helping to shift land management practices of parks in your city, helping address stormwater issues, and much more. Thus, physical regeneration is work we do on the landscape to help the land heal and be restored to a functional and healthy ecosystem.

 

One of the things I want to stress here is that some form of this work is available to everyone–we are all rooted in a local place with the earth beneath our feet. But the specifics of this work will vary widely based on where you call home and what kinds of opportunities might be available. Thus, if you live in a city, your work will look very different than someone who lived in a rural area on land.

  • Building knowledge about ecosystems and what yours traditionally looked like and more broad systems theory so that you can know where and how to intervene
  • Learning and practicing permaculture, regenerative agriculture, and other land tending techniques that are focused on regeneration and repair
  • Supporting and volunteering in organizations that are doing conservation and habitat restoration work (this is especially good for those without land or who live in cities)
  • Work with others in suburban and urban settings to develop sanctuaries for life (for good examples of this, I suggest the Inhabit film)
  • Develop refugia on land you have access to create a sanctuary for life
  • Develop wild tending practices for whatever settings you belong to (urban, suburban, and rural)

Physical healing of the land is also deeply healing for the soul.  As you bring life back, you bring those same healing energies deeply into your own life.

 

Metaphysical Land Healing Practices

In this framework, metaphysical healing work refers to any energy or ritual work on the etheric or astral planes focused on bringing in healing energy or removing suffering. There are several basic types of energetic healing you can do, depending on the state of the land.

 

Land Blessing Practices

The first layer of metaphysical work with the land are land blessings.  Ancient peoples engaged in many such blessing ceremonies to ensure the health and abundance of the landscape around them–both for the benefit of the land itself and for the survival of everyone who depended upon the fertility of the land. This is a form of energetic work that raises positive energy for the good of all.

 

Energetic Healing: Raising Energy to Help Heal the Land

Energetic healing is raising positive energy in some form to work to infuse the land with such energy for healing–this is bringing love and light into damaged places ready to heal (think about a forest after logging, a fire, a drought-stricken area that is now receiving rain, etc). Using the metaphor of a sick human can help put the differences between this and palliative care (below) in perspective. In this case, a sick person has recently undergone an illness but is now in the place to recover. This person might need a lot of visits, good medicine and healing food, and positive energy. This is the idea of energetic healing.  Energetic healing most often takes the form of rituals and ceremonies in the druid tradition, but those skilled in other kinds of energy healing like reiki may find that of use.

Listening to the plants

Land healing in all forms

 

Palliative Care: Encouraging Rest, Sleep and Distance

The opposite of energetic healing is palliative care–and much of our world right now needs this kind of support.  This is what I will be doing for our land that is getting cut to put in a permanent septic line. To return to our sick person metaphor, this is a person who has been engaged in a long illness with an ongoing disease or someone who is facing a terminal illness, and they are continuing to suffer. With palliative care, the best you can do is try to soothe the wounds, let them rest until the worst is over. Palliative care, however, should be used for places with ongoing destruction or for sites that will soon have serious damage. Thus, we use energy techniques in both cases, but in one case, the goal is alleviating suffering wherein the other case, the goal is active healing.  You don’t want to be raising a ton of energy in places where active damage is occurring or will soon occur.

  • Rituals that offer soothing, rest, or distance are particularly good for these kinds of cases.
  • Helping put the spirits of the land to sleep is a key skill in this area (I will share more about this in an upcoming post, haven’t yet gotten to writing this set of practices on my blog yet)

 

Witnessing, Holding Space, Honoring, and Apology

A specific subset of Palliative care is the work of witnessing, holding space, honoring and apology. Part of the larger challenge we face in today’s world is the collective ignorance and lack of willingness to pay attention to what is happening to the world, the ecosystems, the animals, ourselves. Thus, choosing to engage, and choosing to see and honor, is critical work–and really, some of the most important we can do. Being present, witnessing, holding space, offering an apology is work that each of us, regardless of where we are in our own spiritual practices and development, can offer. The much more advanced practices, such as psychopomp work, are also part of this category.

  • Suggestions for witnessing, holding space, and apology
  • Some of my recent writings on working with extinct species and rituals for extinction are in this category.
  • Psychopomp work, also, falls into this category, in that it is actively holding space and helping spirits of the land or of dying animals/trees/plants/life move on.
  • Acceptance of our own role in all of this as well is useful.  Joanna Macy’s work on Coming Back to Life and her many rituals I think in that book are really good tools for this category and the one below.

 

Healing Human-Land Connections and Fostering Interdependence

Prevention is the best medicine. Another consideration for land healing work is to “repair the divide” and help shift people’s mindsets into a deeper understanding of the interdependence of humans and nature. For generations, culturally, particularly in the west, humans have been moving further and further away from nature and deep connection and don’t see the land as having inherent value beyond any monetary (e.g what resources can I extract for profit). Many humans in the 21st century have almost no connection to the land, and thus, I believe, are not willing to step in to prevent further damage. Thus, part of land healing work can involve us building and healing human-land connections, but within ourselves and in our larger communities. A big part of this is reframing our relationship to nature and to our broader land, giving it inherent value.

Permaculture Triad for Druidry

Permaculture Triad for Druidry

 

For this, I see at least two direct needs:  the first is making changes to our lives to be more in line with the carrying capacity of the earth and regenerative practices.  The second is to help repair human-land connections through working at the level of mindsets and developing new ways and paradigms for humans interacting with the world.

 

Some ideas in this direction:

 

Land Guardianship

If we are to put many of the above practices together, you might find yourself in a guardianship role.  That is, making a long-term commitment to adopting a piece of land, as a protector, healer, and warrior. Committing yourself to that land, working with the spirits of the land closely, and throughout your life.  I’ll be writing more about this in the coming months as a deeper practice.

 

Spiritual Self-care for Land Healers

A final piece, and one that is critical, involves our own self-care. Digging oneself into this work involves being faced with damaged ecosystems, places that you don’t want to see, statistics that you don’t want to read. It involves taking a hard look at our own behavior, the behavior of our ancestors, and engaging in self-critical reflection on “automatic behaviors” in our culture.  This all takes its toll. So a final consideration for land healing work is our own self care, and how we can connect with nature to form reciprocal healing relationships.

Some practices that help with self care include:

 

Integrating practices

Many of the above practices can be integrated and woven into a complete whole.  I’ve written some of the ways you can integrate, particularly through the Grove of Renewal practices.  I’ll be talking more about this kind of integration in future posts.

 

Taking up Land Healing as a Spiritual Practice February 9, 2020

Sometimes, spirit offers you a call and its a call that can’t be ignored.  Part of the reason I write so much about working physically and energetically with land healing on this blog is that its clear to me now that a large part of my call is in this direction. When I was a child, it was the logging of my forest–and my eventual return to that forest years later. At my first homestead, I had to spend years working to connect with the spirits of the land and heal the land physically.  When I found the current land where I live, everything was perfect about it in terms of features I wanted–except that three acres had been logged pretty heavily. I put my head and my hands and cried–how did I find a perfect piece of land that just had been logged?  The spirits laughed and said, of course, Dana, it is the perfect piece of land for someone like you.  And thus, the lessons of a land healer continue to spiral deeper and deeper as my own spiritual practice grows. I realize that while I’ve written a lot about land healing in my previous series in 2016 and beyond, my own understanding of these practices–for both individuals and groups–has changed a lot. I’ve been refining my thinking about these topics, especially as I keep finding myself in a teaching role to others and with my return to my ancestral lands where the healing need is very strong. Thus, I’d l like to offer a new series on Land Healing practices and go deeper than my previous coverage some years ago (all of the links to my original series can be found here).

 

I feel the impetus for talking about these things now more than ever because of what is happening in the broader world. I’m continuing to reflect on what the 21st century brings for all of us practicing nature-based spirituality. Many of you can probably easily witness the impetus for doing land healing work in your immediate areas: a forest or tree friend being cut, spraying, pollution in the skies or waterways, the loss of species that you used to see, and so on.  In this post, I’ll start with a plea, if you will, for why I think that nearly everyone practicing any kind of earth-based, druid, or nature spirituality should consider taking up land healing practices as a core spiritual practice. After that, throughout this year, I’ll be sharing posts filling in some of the gaps from my previous writing and offering deeper practices.  Next week’s post will offer my revised and expanded framework for land healing practices, which include everything from physical land regeneration techniques to energetic work, witnessing work, apology, land guardianship, shifting your own practices to reduce your footprint on the earth, and self care.

 

The Impetus for Land Healing Practices as Spiritual Practice

There are so many reasons that I think that those practicing nature-based spirituality, like druidry, should consider integrating land healing into their regular spiritual practices.  If you are already convinced that this is a good idea, then you probably want to wait for next week’s post for my revised framework.  But if you are still wondering, here are my reasons why I think land healing should be a core practice for nature spirituality (And you may feel free to disagree.  Nature spirituality is wide-ranging and broad, and different people have different foci.  But let me do my best to convince you!)

 

Sacred Nature

Tending that which is sacred. What is nature spirituality without nature? If we are going to hold something sacred, it is right that we tend it and work to preserve it. Right now, given the state of nature, there is a lot of healing and preservation work to do.  If we begin to treat the land as sacred from a perspective of daily practice, we begin putting our practices and daily life in line with our values.

 

Deeper connections with the land and her spirits. If you are interested in establishing deep connections with the land–this is a clear path forward. I’m an animist, and so to me, my relationship with the local spirits of nature is one of my most critical spirit relationships. Learning about how to tend and heal nature in multiple ways allows you to share with the spirits local to you and gain their goodwill. This will happen to a much deeper level on land you are actively working to tend and heal the same land you are looking to connect with spiritually.

 

Inner and Outer Tools for the 21st Century. One of the core reasons to take up the path of land healing as a spiritual practice is simply that it is good work to do, offering you the opportunity to ‘do something’ and engage in positive change where, right now, the bulk of humanity is going off in a less productive direction. Land healing as a framework that I’m expressing here encompasses not only physical regeneration but also energetic work and self-care. Thus, it offers a number of tools that work together to help you bring balance and harmony to the land–and to your own inner spiritual life.  And I think, given where this world is unfortunately heading, we are all going to need them to bring balance, harmony, and wisdom to our own practices and the world around us.

 

 

Healing the Soul. This reason is a bit hard to put into words in a brief way, but I’m going to do my best.  I have found that the more I allow myself to get into the quagmire of 21st-century culture here in the US, the more hollow and numb I feel. Its everything: the explosive politics, the over-consumption, the extreme demands of work, the lack of balance, the constantly being connected but never actually having a connection, etc. Being out in the world, it’s hard to look at people. They look so sad and miserable, many radiating exhaustion and suffering. I do a lot of mentoring of young adults because I’m a college professor: our campuses are literally exploding with mental illness. So much of what this current US culture offers people is suffering: being overworked, overcommitted, overstimulated, overconnected, always angry or outraged, and having an utter lack of inner life.  When you focus your attention away from this quagmire and into the natural world, it can be hard there too. I remember a day when I just wanted to take a quiet walk in the woods near campus after a particularly difficult day. I picked a new trail in our local forest and set off. My hike turned in an unexpected direction as I came across so many fracking wells, all of which had only recently been installed. After coming across about well #5 on what would otherwise be this beautiful landscape, I broke down. I laid under a giant tulip poplar tree near the well and I cried into the earth. Not even in nature, here in my beloved home state, could I just get away from what was happening  I felt lost, like the landscape of my ancestors had been turned into some kind of extraction dystopia and I was stuck in the middle of it.

The aftermath of that experience, made me really start thinking about land healing practices not just as something I did when I felt the need, but as one of my core spiritual practices.  I needed a set of tools to combat what I was seeing and feel like I could do good, rather than just cry about it and feel bad. This experience really helped me begin to form the framework that I’ll present next week and see why this matters.  I went back to those woods a few weeks later with some land healer’s tools (seed balls, sigils, etc) and rituals that I had developed through meditation practice. I walked up to the fracking well where I had cried, and I worked deep ritual for sleep and healing with the land here. I could sense the land settle, the spirits calm.  I was tired, but felt better about the whole thing.  Then the spirits invited me to lay back down in the spot where I had cried a month before.  I did so. And they gave back, this beautiful healing light, and I could feel my own stress and strain settling.  It could only be described as a healing of the soul.  Land healing work offers this deep soul healing to those that need it.

 

Protecting against and responding to Biological Anhilliation. As I’ve been sharing–and processing–on this blog, over the last decade, scientists have been clear that the world’s sixth extinction-level event is underway. Scientists use the term “biological annihilation” to describe what is happening–since 1970, at least half of the world’s animals are gone. These numbers are but a small part of a larger picture, where ecosystems around the world—including right here in your backyard—are under serious decline and threat. Now, put this in context. While we enjoy nature’s benefits and her healing, the above challenges are being faced globally. When we are honoring nature, celebrating the wheel of the seasons, this is happening. It is happening in every moment of every day. This is part of our reality, as nature-honoring people (and all people on this planet). Given that this is the reality, responding to this in some capacity can also be part of our spiritual practices. Land healing practices can help you “do something” about this tragic problem–in the case of some physical land healing practices, it can be something powerful indeed.

 

Addressing the decline of ecological carrying capacity. All ecosystems have what is called a “carrying capacity.” That is, given the resources available (sunlight, soil, plant matter, water, weather, etc.) the land can reasonably sustain so many lives of different kinds: so much insect life, so much plant life, so much animal life, so much human life.  Ecological collapse refers to when an ecosystem suffers a drastically reduced carrying capacity–that is, the ecosystem can no longer support the life it used to because of one or more serious factors. These factors are usually compounded and may include the loss of a keystone species, general pollution or degradation, deforestation, ocean acidification, over-hunting, or over-harvest. The demand humans are putting on ecosystems is pushing the land beyond carrying capacity in many places in the world, especially with global demand for products. It’s like a domino effect–sometimes, all it takes is one core species to go for the entire ecosystem to collapse. Climate scientists call this the tipping point–think of it like a chair.  The chair is being held at 45 degrees, and just a fraction more, and it will crash.  It is almost certain that we are heading into a nosedive to broader-scale ecological collapse. Ecological collapse doesn’t just affect all of nature–it affects humans too.  So, while we should care about even one life, a single species, we also need to be concerned deeply for all life here on the planet. And, we should be in a position to know something about how to heal the land if it does.

 

Reparations for ancestral activity. The present certainly gives us enough impetus to engage in direct land healing work—but for some of us, particularly white people in the US (like me) cultural and ancestral backgrounds may offer an additional motivation. Certain cultures have a history of exploitation that has led to the situation at present, and thus, the work of repair (or reparations) necessary. I am certainly one of those people. I am from the United States, and my ancestors have been on this land since the start of colonization in Pennsylvania. My family is rooted in Western and Central Pennsylvania, and has been for generations—I can trace one family line back to landing on the Mayflower and founding the state. My direct ancestors were part of the mass genocide and removal of native peoples, peoples who were tenders of the land and had maintained it in healthy balance for millennia. The Susquehannock who used to live right on the soil I now reside are extinct, killed off primarily by disease (smallpox) and being slaughtered by white settlers (despite the fact that they had peaceful treaties in place). With the removal of the native peoples came the removal of the idea that nature was sacred and honored, but rather, that it was a thing to exploit and profit from to drive progress. Thus, my own ancestors were players in the three-century extraction and exploitation of the natural and destruction of native peoples. The lands they stole were tended abundant with rich natural resources—in less than two centuries those resources were almost stripped bare, in some counties in PA, 99% of the forest cover was removed by the turn of the 19th century.  I feel that I have an ancestral obligation to heal these lands and bring them back into a healthy place of abundance and life.

 

Seeds for new traditions!

Planting seeds….for hope and a better future

Connecting to the energies of life. The last few points are difficult to read for many, and certainly, they aren’t fun to write.  Tied to the healing of the soul, I think that part of the reason that practices like organic gardening and permaculture are so powerful is that they connect us with nature’s healing energies of life, the energy of regeneration and hope, rather than the broader problems with consumption and land destruction.  When you plant and grow a seed, and tend it, you are honoring life.  You are bringing the energy of life into your world–and that has a positive impact on you and on the world.

 

Offering a new path forward.  Ultimately, humanity has to develop a different paradigm if we are going to survive beyond the next 100-200 years.  A paradigm not based on consumption, growth at all costs, and greed, but rather, one built on building a healthy and sustaining relationship with nature, perhaps similar to what Wendell Berry laid out in “Work Song 2: A Vision and rooted in indigenous wisdom. That work starts today, now, with each of us in our own way.  Learning a path forward that allows us to sustain and enrich our earth mother.  Land healing practices, for me, have been a way to distance myself from the paradigms that no longer serve us and into a mindset and set of practices that are sustaining.

 

 

Anyone can practice land healing in some capacity—as we all live on this beautiful planet, and as we all are connected to it, so, too, can we learn to heal it. It is for these reasons that I believe that anyone who is taking up a path of nature spirituality should make land healing of some kind part of the core of their spiritual practice.  Our land and spirits of the land need us. Our world needs us.

 

Ritual for the Burning of the World January 5, 2020

As I write these words, fires are ravaging Australia. It’s a bleak situation, ecologically and politically. The firest at this point are about the combined size of the entire state of West Virginia and are all through the entire continent, particularly along the coasts. Ecologically, this is a disaster with severe and long-ranging consequences for Australia and the world. While billions of lives have been consumed in the fires (animal, insect, bird, fish, reptile, amphibian, plant and fungi), the Guardian reports that it is likely that numerous species will go extinct from the fires because sites that house critically endangered species are all burning—in some cases, all of the protected habitats of these species are on fire. The situation in Australia is being made worse by current Australian leadership, who, rather taking a firm stance on climate change and human causes, instead are digging in their heels and pandering to the oil industry. Unfortunately, we are seeing much of the same pattern from world leadership (such as the recent fires in Brazil). Regardless of how many ecological crises we see, leadership is more concerned with pandering to money and greed than actually doing something.

 

Fires burning

Fires burning

 A Collective Responsibility

This isn’t the first time that we’ve seen wildfires, floods, or other weather-related phenomena beyond what is considered normal. While fire is an integral part of many ecosystems—grow larger and more furious because of climate change. Humanity is responsible for many of these cataclysms. Often, humans prevent areas from burning in ecosystems that have evolved to have natural burning, and thus, when fires rage, they are much worse than usual. (as we often see in the case of California). On the broader scale, every one of us humans has caused large-scale changes to our climate patterns and an increase in the overall global temperature. It doesn’t matter if you live near the fires or not—we are each responsible for our part in global carbon emissions and climate change. Thus, I believe it is our responsibility to respond as we are able to these kinds of situations. We have both an energetic responsibility as well as a physical responsibility to reduce our carbon emissions as much as possible. In this post, I’ll offer three techniques drawn from different traditions that can be done to help assist the situation in Australia or in any other fire-ravaged place. In next week’s post, I’ll share some techniques we can use to help psychopomp the loss of life and species in this case.

 

Rituals and Sigils for Rain and Protection

What a fire-ravaged place needs are gentle rains and cooling temperatures to stop the fires. This is particularly true of Australia as they are only beginning to enter their regular fire and hot season and otherwise, these fires could burn for months. I’m sharing three techniques here that can be used—individually or combined—to help bring rains and stop the wildfires and such loss of life. I will also note that some may also ask to pray for wisdom in leaders and protection for those fighting the fires–all of these are potentially good approaches. I’ve focused on the fires themselves and protection in these three approaches.

 

Rain Visualization. Visualization is a powerful tool used in many traditions to help bring forth change. For this first technique, begin with some deep breathing. You might choose to open up a sacred grove/space for yourself from your tradition if you so choose. Find yourself in a place of quiet, of grounding, of connection to the land and world around you. Feel that peace within you. Now, visualize the continent of Australia and see the fires burning there. As you visualize, imagine gentle rains coming to calm the fires, putting them out. Imagine the animals, insects, and all life returning to these ravaged places.  Send peace, calm, and healing to those lands.

 

Object Focus Work. You can combine the above visualization with a simple physical representation. Gather something you can use to represent the land in Australia—a stone, a leaf, a stick, a slice of wood, or even a piece of paper with the shape of the continent drawn on it.  Now, take some pure water (rainwater or snowmelt ideally, or spring water from a good source like a healing spring) and as you visualize, flick some drops of water onto the object. You can do this daily to help send that energy forth.

 

A Rain and Protective Sigil. Drawing from the folk traditions of the Pennsylvania Dutch (German), which is part of my own heritage, we can use hex signs as another way to raise and direct energy. Throughout Pennsylvania, farmers paint various hex signs on their barns so that they can protect their crops, call the rain, protect livestock, and bring abundance and fertility to the land. These hex signs are colorful, always circular, and have embedded layers of meaning. Thus, we have many different kinds of signs in the tradition, including symbols for protection and for rain. A rain sign is typically  raindrops swirling around each other. A simple protective sign is a pentacle or pentagram, orate or simple—both of these kinds of signs are commonly found on barns.

 

I’ve combined these to create a unique hex sign that aims at offering both protection and rain.  Protection to those who are struggling to survive the fires or fight the fires.  And rains to cool and soothe the fires. You could use a symbol for rain from any other tradition if you have one instead—this is just one that I’ve worked with and works for this purpose. I’ve used this symbol as a meditative focus for these kinds of fires for some time, and it has power.

A Hex Sign for Rain and Protection

I share all of this with a caveat:  be very, very careful in your wording and intention of this kind of work. Weather magic is notoriously challenging and fickle—inadvertent weather magic can cause floods, hail, and more, shifting the balance from one extreme to another. As an example, some years ago, when I was less wise than I am today, we were in a pretty severe drought situation in Michigan. We were experiencing weeks of 100+ degree weather and everything was wilting and dying. I decided to do some planetary sigil magic (working with one of the talismans of the moon I had created) to help bring rains. The first time I activated the talisman, within 30 minutes we had a horrific thunderstorm with wind and hail, damaging local crops, cars, greenhouses, and more. From Eastern PA and PA Dutch country, there is a story of a man who created a barn rain hex sign and prominently displayed it in his yard, upturned to the skies. For the next three weeks, rains came down so hard that it caused flooding and four million dollars in damage and flooding. Finally, his neighbors forced him to remove it. The point is that we are seeking balance with any kind of weather visualization, object work, or sigil work—we aren’t seeking to move to another extreme (like a monsoon).  What we are seeking is a balance between two extremes.

 

I would certainly welcome any other ideas and suggestions from readers on how we might help with this situation and others like it  More and more often, we are experiencing these kinds of situations globally, and they are having a global impact. It is useful to build a body of knowledge that we could use together to do what we can.

 

Web of Life Ritual for Interconnectivity and Awareness July 14, 2019

Last week, we delved deeply into a critical aspect of land healing with two related concepts; thinking about the world in terms of (eco) systems and the interconnectivity of those ecosystems for all life. Last week was practical, full of discussions, definitions, and how you might design land regeneration projects with ecosystems and interconnectivity in mind.  And these things are critical on a physical level: all life depends on other life, all life is connected to other life, and all things great and small are interconnected. Thus, if we want to regenerate the land and engage in physical land healing, understanding and working with these concepts are critical. In addition to last week’s physical work, however, I think it’s really useful to develop ways of exploring these concepts spiritually and ritually. So today’s post takes us a step further and encourages us to explore these connections through ritual and journey-based meditation.

 

Building connections with nature

Building connections with nature

One of the reasons I believe that we should explore these concepts ritually is that human beings, in the 21st century, are living in some of the most disconnected times.  It is this disconnection and lack of awareness of the impact activities can make on broader ecosystems that have driven us into the ecological crisis of this age.  Ritual, meditation, and other spiritual practices help us better understand possibilities with different kinds of awareness: ritual and meditation practices help us feel through things, not just think about them in an abstract way.  They help ground us in them, spark energy with them–in essence, bring the elements together to create deeper awareness. We as humans have many ways of knowing.  Even if we understand these concepts intellectually, it’s important to build wisdom that can only come from experience.

 

Meditation on Interconnectivity

This first practice is a simple one, and uses a tool called discursive meditation to help you explore interconnectivity.  You can use the preliminaries for meditation discussed in this post if you are new to meditation. Go into a natural area, somewhere where nature is fully present.  First, begin by observing the world around you, paying attention to how things connect.  Where does the plant life grow? How does it connect to the water, the sun, the soil, the light?  Spend time simply observing and pondering these connections.  Once you have done this, close your eyes and envision yourself on this landscape.  In what ways are you connected to this place?  Explore those connections.  For example, you are breathing the oxygen that the trees are releasing. You are sitting on the soil where roots grow deep, and so on.  Now, envision yourself in the broader web of all life.  Recognize that you are, in some way, connected with every living thing.  Take time to explore this concept.  Finally, to conclude your meditation, visualize the connections between yourself and the broader world as lines of light–see the lines of light between you and the nearest tree, you and the waters, you and the sun, and so forth.  Feel those connections strongly present.  When you are finished, make an offering to the land.

 

Web of Life Ritual (Group and Solo)

This original ritual is designed simply as a awareness ritual: helping you as a human living in a very disconnected time to acknowledge, know, and honor the interconnected web of life.   I’m offering both solo versions and group versions; you can also feel free to adapt this as needed.

For this ritual, you will need nine strands of different colored ribbon, yarn, or string.  Ideally, these will be made from natural materials like cotton, wool, or help.  The nine strands represent the following:

  • The soil web of life
  • The waters of the world
  • The animal kingdom
  • The plant kingdom
  • The fungus and lichen kingdoms
  • The fishes, reptiles, and amphibians
  • The insect life
  • The celestial heavens (sun, moon, stars, comets, asteroids, etc)
  • Humanity (save this for last).

You can create as elaborate or as simple of a setup as you want for this ritual.  You might setup an altar with materials, etc.

 

Begin the ritual by opening up a sacred space in whatever means you typically do so (which may involve calling the quarters, establishing a circle or sphere of protection, calling in the elements, and so on).

 

Next, pick up your bundle of strands and choose the first strand and hold it in your hand. As you hold the strand, speak of the strand, calling those energies into the strand.  This should be spontaneous and from the heart.  Call forth the local representative for that group, or call on the group globally.  After you call them, spend time with that energy.  Think about your experiences with it, now it has touched you or you’ve interacted with it.

 

Soil web

Soil web

Here’s an example for the first strand, the soil web of life: Oh soil web of all life.  The millions of organisms who breathe life into every handful of soil. Fungal hyphae, nematodes, earth worms, bacteria, protozoa, all of the life that creates the building block of life.  Soil is sacred.  Soil is life reborn. The soil feeds us, supports us, and when we die, we return to the soil. I honor you, sacred soil web.

 

Now, envision energy coming into the strand from that which you had called.  Once you feel this is complete, move to the next strand, working your way

Save humanity for last, recognizing that despite the fact that we act and treat the world as distinct, we are not distinct or separate from it.  We are one.  Speak for humanity as interconnected and aware, bringing that energy powerfully into the strand.

 

Once you have done this with all nine strands, gather up your strands and tie them in a knot at the bottom.  As you tie, say, “We are all united in a sacredness of life, tied to this sacred planet and dependent on each other. We are interconnected.”

 

Now, attach the knot to something that will hold it while you braid it, taking three strands together and braiding them as one.  As you braid, say, “Weaving the web of life, weaving the web of spirit. All lives are connected, we are one.”  As you braid, envision the ecological web of life, the strands connecting each living thing and each living process.

 

After you are done, sit with the energies of the ritual for a time, allowing them to settle into you.  When you are ready, close out the space.  Hang your braid somewhere prominent or sacred to continue to remind you of the connection with all living things.

 

Web of Life Ritual: Group Variant

This ritual can be done in a group setting. Each person in the group can be assigned one or more strands to speak about.  If there are more than 9 people, you can also add more strands to represent other natural features (the winds, the mineral kingdom, the molten core of the earth, etc). Make the strands long enough that after they are braided, each participant can leave with their own segment of the stranded (tied off and knotted individually). During the braiding, you can take turns weaving the strands or you can assign one braider as their part in the ritual. At the end, anywhere you want to cut a part of the strand, tie it off and then cut it so that each person gets a piece of the strand to take home with them.

 

Healing the Web of Life Ritual

Once you have your braided strand, you can use it as a as the key focus for various kinds of land healing.  Here is a simple ritual using this approach (and feel free to experiment!).  You can use this ritual in conjunction with the one above or do this at a different time, as you feel led.

 

Materials: you will need your strand (previously created) and an herbal blessing oil (recipe for oil here) or incense (something to offer a blessing).

 

Open up a sacred space in your usual way.  As part of your opening, make sure you call forth the power of the elements to assist you in your work; you will need energies other than your own for this ritual.

 

Pick up your strand, connect with the energies represented in the strand.

 

After you have connected with the energies in the strand, bless your strand with the herbal oil or incense.  Speak to each of the energies, as you feel led.  For example, for the soil web of life, you might  say, “Soil web of life.  I know you are under duress as we lose inches of topsoil every year, and as soil webs are destroyed by chemicals, stripping, and more.  I send you healing and light.”

 

Go through each of the nine strands: the soil web of life; the waters of the world; the animal kingdom; the plant kingdom; the fungus and lichen kingdoms; the fishes, reptiles and amphibians; the insect kingdom; the celestial heavens; and humanity.

 

After blessing each strand individually, focus on radiating those energies outward to the greater world.  Spend as much time as you need to visualize this firmly.

 

Finally, spend a few minutes in meditation and quietude, seeing if any insights or messages arise.  Alternatively, use a divination system at this time to see what additional healing work should be done.

 

Close out your space.

 

A Druid’s Primer on Land Healing: Ecosystems, Interconnectivity, and Planting Guilds July 7, 2019

I had a recent conversation with a friend who lives in the town where I work (and where I used to rent a house). I had commented on how “nice” her lawn looked, as it was growing tall full of clover, dandelions, all heal, and so many other blooming plants; it was wild and beautiful.  She laughed and said that she wished her neighbor felt the same way!  She said that her lawn would have to be mowed that very day, and if she didn’t do so, her neighbor had already threatened her with calling the township due to the 6″ grass ordinance. Even though my friend isn’t a druid, this prompted a deep conversation about nature, ecology, and ecosystems. We started talking about the broader ecosystem, and the connectivity of all life–how she wanted to support insect life, bees, and larger life in her small patch of land.  How the town had serious stormwater issues, and more vegetation could help slow the water from entering the stream as quickly. But how her neighbor, and the borough, refused to allow any deviance from the 6″ high law, and wouldn’t listen to any reason.  Yet, she was doing her best to not only heal this small patch of land, but do good for the larger ecosystems in our county.  In other words, my friend wasn’t just thinking about her small patch of land, but how that patch of land might be interconnected with other ecosystems and cycles more broadly–and how decisions she made there had impact beyond her.

 

The web of life

The web of life

The earth, on the largest level, is an interconnected system and web of life.  As we move further into climate change and ecological destruction, we are starting to see how true this really is: what people do in New York City can have a strong effect on the melting of glaciers in the North Pole and Greenland. What acid mine drainage pollution goes into a river in Western Pennsylvania makes its way to the Chesapeake River and the Gulf of Mexico. Indingenous peoples in the Pacific are being driven from their homes due to rising oceans from glacier meltwater on the poles. This concept—that earth is a whole and interconnected system—is critical for understanding land healing both locally but more globally as well. Today I want to talk about ecosystems and interconnectivity as critical concepts in relationship to land healing. Thinking in terms of systems, and ecosystems, is more challenging for us because these are often large scale and not localized. And yet, for doing good land healing work, its important to reflect upon these larger levels and understand the broader systems present.

 

This is a new post in my land healing series, which is now sprawling several years with many posts!  For other posts in the series, you can see A Druid’s Primer on Land healing I, II, III, IV, V, VI, VII, VIII, IX, as well as rituals and more rituals, and finally, refugia and permaculture as physical land healing practices.  Last week’s post explored creating a healing grove for long-term land healing work. Those aren’t required reading for this post, but certainly offer many different perspectives on land healing.

 

In today’s post, we’ll explore two interrelated ideas critical for land healing: ecosystems (and systems in general) and interconnectivity.  After exploring these concepts, I’ll share some things to consider from a physical land healing perspective.  Next week’s post will look at ecosystms and land healing from a ritualistic and awareness building perspective.

 

Ecosystems and Land Healing

On the broadest scale, Earth is made up of many smaller ecosystems.  An ecosystem is a biological community of organisms that are interconnected and depend on each other for life; ecosystems include both the biological community as well as the physical environment. Many different ecosystems exist; with several major types: forests, grasslands, desert, tundra, freshwater, and marine. These can be broken down into much more specific ecosystems based on the latitude, geology, soil composition, water composition, altitude, topography, and larger climate patterns.  Regardless of where you live on earth, you will live in one—or on the border of more than one–ecosystem. It’s useful to learn what your dominant ecosystem is where you live, so that you know what a healthy ecosystem looks like.

 

For example, here in Western Pennsylvania, we live in a forest-dominant ecosystem that has several different types.  In my region, it is either considered a “Northern Hardwood” forest, made up of Beech, Birch, Sugar Maple, Cherry, Eastern Hemlock, and White Pine). Or, it is an “Oak-Hickory Forest” made up of Oak, Hickory, Tulip, Red Maple, and prior to the 20th century, American Chestnut.  Each of these ecosystems are carefully evolved: the species of plants, animals, reptiles, amphibians, birds, and insects live in careful balance with each other and all are necessary for the broader functioning of an ecosystem.  If we remove just one species, particularly a keystone species (say, Eastern Hemlock through logging or American Eagle through pollution), its not just that species that suffers, but every other species in that ecosystem. (This information was freely available through my state extension office.  Anyone living in the US will have a state extension office, and they will offer many free publications and materials on these topics. Other countires often have similar offices focused on conservation and public education on natural resources. Field guides and other books on natural ecology may also be useful here.)

 

An Ancient Black Oak

An Ancient Black Oak

This interdependency is critical for understanding land healing: all life depends on other life for survival.  In many cases, that life has very specific needs.  A well known example is the monarch butterfly that needs various species of milkweed in order to survive: it has adapted to an abundance of milkweed, and now that milkweed is in short supply, its numbers are radically declining. Just like the monarch, all life has these needs.  Part of the reason “invasives” can be damaging (such as the Hemlock Wooly Adelgid) is that they aren’t part of the ecosystem, and they do not have the check and balances that native species have to live in harmony with each other.  Thus, all life depends on other life, and healing one part of life (even energetically) can help heal other parts of life.

 

Understanding Interconnectivity

Ecosystems teach us a powerful lesson about interconnectivity. Interconnectivity is everywhere, but the enormity of how it functions ecologically is hard to wrap one’s head around.  I like to think of it in a few different ways to make it manageable. One is through the hydrologic cycle:  as I write this, I have a glass of spring water (from the spring on our property, which is our primary water source) that I am drinking.  Where did this glass of water come from?  From the ground and land surrounding my home.  But where was it before that?  Perhaps this water soaked in through the last few spring rains, and those had melted from a glacier and moved from the artic across the land.  In otherwords, these same molecules of water that I am drinking right now have been cycling through the earth for potentially billions of years.  Thus, how we heal–or harm–water in one place will cycle in many other places.  This is part of why I like to focus on water as a land healing practice: unlike earth, which remains stationary across the course of our lives, water moves and the water we heal or bless in one case can make a major impact across the globe.

 

Another managable way to think about this interconnectivity is within our own bodies, each a complex, interconnected system. If we engage in unhealthy behaviors (smoking cigarettes, eating poor food, being sedintary), our bodies as a system can handle that for a while.  At some point though, these poor choices will have done enough damage to our body’s system that they will be disasterous.  You don’t see the effects from one bacon cheeseburger and one lazy day on the couch.  But 30 years of bacon cheeseburgers and lazy days on the couch significantly harms the body’s whole system.

 

Using Interconnectivity and Systems for Land Healing

From an ecosystems and ecology perspective, humanity has been metaphorically eating bacon cheeseburgers for three meals a day and sitting on the couch for 30 years, and that long line of bad choices is coming due. The whole earth, as a whole system, is starting to break down. The need for healing is everywhere, it is so extreme, it is overwhelming at times.  We certainly can’t physically heal that whole ecosystem on our own, but we can understand it, and we can use the principle of interconnectivity for great effect.

 

As with all land healing, there are energetic ways of healing and there are physical ways of healing.  In the remainder of this post, I’m discussing physical land healing using these concepts.  In next week’s post, we’ll consider some ritual work and spiritual ways of working with these concepts.

 

St Johns Wort

St Johns Wort: nectar and medicine

On the most basic level, when we think about physical land healing, thinking in a ecosystems approach is really helfpul  Thus, its not about individual plants but rather how to support an interconnected web of life.  One of the ways that I find helpful when I’m doing this kind of thinking is to use some terminology and categorization from permaculture design:

 

  • Dynamic accumulators: plants that enrich soil, by deep tap roots that bring nutrients up from the ground, possibly also from the air
  • Nitrogen fixers: plants that “fix” nitrogen in the soil by pulling it out of the air.
    • Some examples: Most legumes and clovers.  More info on these can be found here.
  • Nectary plants: plants that provide nectar or pollen for bees, butterflies, hummingbirds, etc.
    • Some examples: St. John’s wort, goldenrod, apple trees.  Here is a more complete list.
  • Habitat and forage plants: those that provide other kinds of habitat (such as the milkweed for the monarch) or forage for wildlife.

When we are replanting a space, like a lawn, its useful to think about how these plants may work in conjunction with each other to form an interconnected web of life.  Not just that we are planting plants that may look good, but plants that can help serve different functions and work together.  This is how we start thinking on a larger (eco)systems level and considering the role of interconnectivity.  In addition to this, of course, there are many other considerations to supporting a healthy ecosystem: clean rainfall, removing pollution, supporting a healthy soil web of life, building soil fertility, and much more.  But these concepts, at least, help us start to think about the ecosystem as a system, rather than plants as individuals! In permaculture, we call these “guilds” where the goal isn’t just to, say, plant an apple tree, but plant a whole ecosystem that helps support that tree and all the life around it.

 

And you might be saying, but what about the animals, insects, amphibians, birds, and so on?  I would respond: if you plant it, they will come.  The whole idea of focusing on plants is that we are building habitat, food, shelter, and places for wildlife–and its that life that bring the other pieces of a more complete ecosystem.

 

Someday, my trees will be abundant like this!

Someday, my trees will be abundant like this!

As a simple example of how this can work in practice, we recently planted two apples and two pears in the back of our garden (on the northern side).  The garden is on a bit of a slope, so part of the role of these trees is to establish good root systems to help hold in the soil in addition to our swales.  But the other idea, here, is that we want to create an ecosystem as part of our garden and support the trees for us and for wildlife.  So rather than just planting apple trees, we did (or are planning to do) the following:

  • Wood chip inoculated mulch around base of the trees
  • Comfrey plants so we can “chop and drop” for extra nutrients; comfrey also functions as nectary plants for bees
  • A variety of nectary plants to support insect life and that are also medicinal in nature: St. johns wort, wood betony, lupine, red clover
  • Nitrogen fixing plants: red clover and lupine

Now, rather than having just some apple trees for good eats, we have a whole mini-ecosystem that supports us with food and medicine, brings good insect life to the garden, and supports life.

 

Concluding Thoughts

In the end, the major take aways are these: earth as a whole is a single interconnected system, and as land healers, we can work with any part of that system energetically or physically and help offer healing.  We will always be working at a local level, within one or more ecosystems, but through doing so, because earth is all interconnected, we benefit all of the earth through our efforts.

 

A Druid’s Primer on Land Healing: A Healing Grove of Renewal June 30, 2019

Reishi growing from a stump!

Reishi growing from a stump in my sacred forest

Many years ago, I shared the story of the “mystery of the stumps“, which was my path into druidry. I grew up spending all my days in a forest that was rich, full, and bountiful.  When I was 14, that forest was logged.  My heart broke, and afterward, I tried to enter the forest but it was horrible: downed trees everywhere, so much damage, so many friends that had been cut and taken away.  I thought the forest would never heal.  I withdrew not only from nature, but from my spirit and creative gifts, and spent a time in numbness and mourning–a period that lasted almost 10 years. I didn’t return to the forest till I was 24.  When I finally went back in, so much had changed–the land was regrowing.  Large thickets of birch, blackberry, and cherries were everywhere, springing up to regenerate the land. It was then that I discovered the Reishi mushrooms on the stumps of the hemlock trees, a testament to the true healing power of nature.  Not only had the forest regrown–but it had produced some of the most potent natural medicine on the planet for humanity.

 

I retell this story today because I think its important to realize how much time it takes nature to heal.  Nature works on “slow time“–seasons upon seasons, cycles upon cycles, each year passing where nature, given the opportunity, works towards ecological succession and more complex and interwoven ecosystems.  When I entered the forest just after the logging, the forest was so damaged.  If I had returned even a few weeks later, however, I would have likely started to see the first stirrings of rebirth and renewal.  Where the forest canopy broke, new plants and trees could spring forth.  The seeds and seedlings were already there, waiting for their opportunity to heal. Every year after, more healing and growth takes place.  Slow, but steady is natures healing pace.

 

Just as nature uses time to heal, so too, can we use ritual and sacred space over a long period of time to help enact nature’s healing. Today’s post explores this idea through the development of a “grove of renewal” that works with time and the seasons and focuses on both inner and outer magical practices and techniques for healing. Using this approach, we might see the druid and the living earth walking hand-in-hand to enact healing upon the land. As nature heals through the seasons, we, too might use this same principle for land healing.

 

(I will also note that this is a post in my land healing series, which is now sprawling over several years with many posts!  For other posts in the series, you can see A Druid’s Primer on Land healing I, II, III, IV, V, VI, VII, VIII, IX, as well as rituals and more rituals, and finally, refugia and permaculture as physical land healing practices. Those aren’t required reading for this post, but certainly offer many different perspectives on land healing: what it is, different approaches, and different ways we might work with it.)

 

Slow time, Slow Ritual, and Nature’s Healing

Part of the challenge we have in the ecological reality of the 21st century is time.  Our culture moves very quickly, with cycles of consumption and production intense and overwhelming.  Everything is too fast, as I shared in my earlier series on “slowing down the druid way.” Fast food, fast lives, fast jobs, fast relationships; everything moves so quickly. Sometimes, we unfortunately try to apply this same thing to our spirituality and expectations.  One-off rituals or false starts, rather than sustained practices. The speed of the 21st century doesn’t just influence us: it also means that nature is being consumed/destroyed/damaged much faster than she can heal.   Part of the challenge, too, is that the earth takes time for damage to show: melting ice caps and glaciers aren’t responding to today: they are responding to previous years, and we won’t see the full effects of today’s carbon emissions for some time.

 

But nature’s own powerful lesson resonates deeply here:  with healing, time moves differently. This is true of land healing as much as it is true of our own heart healing.  One way nature heals is through a process called ecological succession. Ecological succession, from a mowed lawn to a pinnacle oak-hickory forest (which is the final ecosystem where I live) takes about 250 years.  That is, if lived in my region, and you stopped mowing your lawn today and did nothing else, in about 250 years you’d have a mature oak-hickory forest. Or, maybe you could speed that up to 75 years if you planted all the oaks and hickories in your front lawn (and again, stopped mowing)!  This same lesson applies to us, as we are part of nature: time heals all wounds in ways nothing else will. Time is the ultimate healer.

 

Most of the time when we think of ritual, we think of a single event, a sacred moment in time. We do a ritual, it is good, the energy radiates outward.  This is also true of a lot of land healing: we do a ritual to heal the land, and hope it has some effect.  However, this isn’t the only approach. I’ve been developing a technique that I call the “Grove of Renewal” that uses permaculture design, more than traditional ritual, and works with nature’s ultimate healer: time.  So, rather than thinking about land healing as a ritual or series of actions, I’m thinking about it as a permaculture designer: cultivating a space for healing as an “extended” ritual over time. By focusing efforts on a small space, that healing energy can radiate outward to the broader landscape for the benefit of all.

A safe space for all life

A safe space for all life

 

The “Grove of Renewal” approach focuses on one small space.  By focusing our energies on this one space, we can help this space heal in a powerful way.  Each day and cycle that goes by, more healing happens both physically and energetically. At some point, your grove of renewal is a healed and healthy space, so much so that you can now direct that healing energy outward in a much broader way. Its important to note that this is slow magic, very slow magic. It unfolds over a period of years, and thus, requires patience, peace, and connection.  You are building a relationship with a piece of land as a healer, observing and interacting, and doing regular work. You are on nature’s time.

 

So let’s look at how you might create your own “Grove of Renewal”!  First I’ll explain the basic steps and then I’ll share my own example so you can see how one of these might work in action.

 

Step 1: Choosing Your “Grove of Renewal” Space.

 

For your grove of renewal, you’ll want to choose a small physical space to help heal. Perhaps it’s a segment of lawn you want to convert to a native plant garden and butterfly sanctuary, perhaps it’s a strip of land behind an alley nobody cares about. Perhaps its a new piece of land you just moved to, and you can now tend. Wherever it is, you can make this place a center of land healing, your own “grove of renewal.”

 

On the physical level, this should be a space where physical land healing can happen.  That is, it should be a space that is protected in some way (in the sense that someone else isn’t going to come and mow down all of your efforts). It should also be a space that you have direct and regular access to, the easier, the better.

 

On the metaphysical level, you also need the “go ahead” from spirit–that you are working in accordance to the spirits of the land and their wisdom.  Thus, you might be directed towards a particular place where spirit wants this grove of renewal to happen.  Use outer and inner listening techniques and make sure you are aligned with the land itself.

 

Selection is so critical, as you will be working this space extensively over a long period of time. Take as much time as you need for this step–remember, this is slow healing, slow time.  Make offerings, visit a number of times, and allow yourself to resonate with the space.  In permaculture design, a year and a day is not unreasonable, and is a generally accepted permaculture design techniques for observation and interaction. That’s the kind of slow time I’m talking about here.  When you are certain it is the right place, move on to step two.

 

Step 2: Create your plan.

Because your grove of renewal will function as a shrine for physical and energetic land healing, you want to consider what kinds of things would work best with that intention and any other specific intentions you may have.

 

On the physical level: Create a plan for the plant life and animal/insect/bird/reptile/amphibian life that you want to invite to the space.  If you are working from scratch, you might be able to carefully design it.  If there is already life there, you will want to work with it and tend it. Learn what kinds of plants are native to the area, what kinds of plants support diversity, and build diversity in. Learn what used to grow there, and think about how you can help restore it to a healthy ecosystem. You might combine this with other physical land healing techniques, like the refugia garden.

 

In order to do this work on the physical level, you will need to carefully observe and interact with the space over a period of time . Think about the space you have already (wind, light, soil, water, potential pollutants) and how you might intervene.  Consider what you want the final result to be in 10 or 50 years: a forest environment, a wetland, a meadow with wildflowers, etc.  Consider what plants may grow there that are rare and endangered. Consider what insect life and wildlife that may need a space to live.  Look at what may already be growing there–what will you do with what is there?  Will you remove it and plant natives? Will you work with what is growing?  These are important decisions!

 

Larger Spiral Garden Design Inspired by the Three Druid Elements

Larger Spiral Garden Design Inspired by the Three Druid Elements

On the spiritual level. Since this is also a ritual space, you may also want to mark it ritually in some way. Thus, sacred objects can be included in the plan, but should be naturally-based and locally sourced.  You might create a stone altar, stone cairn, use statuary, decorate the space with found natural objects (shells, bones, stones, etc), hang a flag, etc.  I like to decorate my shrines based on what I can find locally and in the immediate area.

 

Putting it all together. Once you have the pieces in place, create a plan: what do you need to do first? Second? Third? Realize also that the best laid plans can be changed, so also be ready to adapt as necessary.  Nature isn’t going anywhere!

 

 

Step 3: Create the Space, focusing on inner and outer work.

Creating the space itself should be a ritual activity, working on both the inner and outer planes.  I suggest timing your beginning of the work to one of the eight festivals in the druid’s wheel of the year.  When you are ready to begin, take your first step and start the work. You are working both on the physical and the level of spirit.

Spiritual work.  I usually start with the spiritual work.  One of the things I’ve done to help further this work is to create a permanent sacred space.  I do this similar to creating an open grove (or open circle, like the kind you’d use for magical work or celebratory work), but creating it as a sacred space with a particular intention: healing.  Additionally, I strongly recommend putting up energetic/magical protections around the space and renewing these regularly.

Other spiritual work may also unfold, such as creating a shrine or other permanent spiritual focus for the space.

Physical work.  Physical regeneration of land usually involves building soil fertility, planting trees or other plants, and doing any other clean up that is needed.  This work takes muscle, time, and regular tending.  See this work not as a moment in time, but as a process that unfolds (much like growing a vegetable garden–it takes a plan, seed starting, planting out, tending/weeding, and harvesting, all before you begin the cycle again!)

 

Step 4: Visit your space regularly and let it flourish.

After your initial work and once you have things in place (which may take you some time), it is time to let nature do its own healing.  Visit your space often as it grows and heals, pay attention to the ways that the energies of that space may change.  Pay attention to these changes on both an inner and outer way:

  • What is growing there that you haven’t seen before?  Can you identify it?
  • If you planted anything, how are the plants growing?
  • Observe life: insects, birds, animals, etc.  Do you see anything new?
  • How does the space change in different seasons?
  • Energetically, do you sense any shifts? If so, what are they?
  • How do you feel when you are in the space?
  • What messages from spirit might you be experiencing?

This step requires us to be very intuitive.  You come and visit as you feel led to do so. I suggest, at minimum, visit at least once each quarter of the year (for example, at the spring equinox, summer solstice, fall equinox, and winter solstice).  You don’t have to be visiting every day (although you certainly can).  In my own experience, its almost better to let nature work on her own for a time and then return.

 

Another thing sometimes happens: nature tells you to leave the space alone for a while.  The space needs its own energy and time, and you may be asked to let a year or more pass before you are asked to return.  Honor any requests made to you on the part of spirit.

 

Step 5: When the space is healed, radiate that healing outward.

At some point, your space will have a very positive energy, a sense of peace and quietude that only healed spaces can have.  This may take place across a single season or series of seasons.  Or it may be a very long process, depending on the healing that you are working to enact.  You’ll know when the time is right; this space will be bursting with energy and you will feel it start to flow outward.  At this point, you can do a “radiance” ritual, envisioning the sun and earth’s energy and radiating it outward.  This ritual can be as simple as meditating on the energy in the space and encouraging the excess to flow outward into the landscape and to places where it is needed.  Again, working intuitively here, with spirit, can be helpful.

 

Spirals of energy

Spirals of energy

Example: A Woodland Grove of Renewal

For the last two and a half years, I’ve been working to convert a burn pile on the edge of a forest on my own property into a Grove of Renewal.  This wasn’t the first space I’ve tended in such a way, but it certainly is my most intentional of spaces.  My first step was identifying the space: I was starting a fire one day and looking for some extra kindling.  I wandered into a section of the property I hadn’t really explored before. Suddenly, I saw this beautiful circle of stones surrounding a stump–it was calling to me, almost radiating light in my direction. As I got closer, I realized, sadly, that these stones had been used as a burn pile, and had half-burned plastics, lightbulbs, wires, hairspray bottles, and much more all over them (there were many such burn piles on my land when I arrived here).  My first task was to sit with the space for several sessions quietly, meditating on the energy of the space.  In one such session, I brought my drum and drummed a bit, but otherwise, simply listened and held space.  This lasted some months, through the fall, winter, and into the spring.

 

Once I felt the impetus to proceed, I setup a small altar nearby and then cleaned up the space, which had many years of garbage and debris from burn piles.  I chose to start this work at Beltane and conclude it by the Summer Solstice. I recycled what I could and removed what I could not. At the summer solstice, I also stood a large stone upright to bring light and healing energy into the space. I brought in additional materials to help the soil heal from the toxic ashes; leaves I had been composting from another part of the property and some aged manure to increase the soil fertility.  I was planning on adding plants, and I wanted them to have good and fertile soil.  Since this was a woodland environment with already mature tree cover (oak and hickory, yay!), the following season, I decided to populate the shrine with some of the rare woodland species that have been disappearing from the landscape.  Here in the Appalachian mountains, we have many such species under dures due to overharvesting including three I selected for the shrine: black cohosh, ginseng, and goldenseal.  I planted these around the shrine and tended them until they were well established (and I’m still in the process of tending them and adding additional plants).

 

Now, I am in the process of creating a small pathway into the shrine and going through that section of the woods–with the idea that the rest of the woods is sacred, and this path is the only path that should ever be walked by human visitors.  That will further protect my rare woodland species.  I have already created a small pathway into the shrine, planting solomon’s seal (another native woodland medicinal) at the entrance. While this was ongoing, I am continuing to do regular ritual with the space, helping clear it energetically of the “burn pile” energy and bringing it into a more positive place.  I’m also just visiting the space from time to time, saying “hello” and seeing what is going on. Regularly, at the new moon, I work with the space, usually doing some flute or drumming. Since establishing this space, I have a pileated woodpecker pair who have moved into this patch of forest and is now nesting nearby.  I also regularly see Jays, Sparrows, and many others!

 

Hemlocks in a quiet grove

Hemlocks in a quiet grove

It still has a lot of time before the energy builds enough to radiate outward and send the flow of healing energy back to the land, but I know it will.  At that time, I will work to create a flow of healing energy from that space outward into the surrounding environment (which in the vicinity, includes strip mining, coal mining, and factory farms).

 

Concluding thoughts

The “Grove of Renewal” is a simple yet profound technique to help you establish a space for healing energy: both for an immediate ecosystem in need of healing, but also, as a way to engage in land healing energetically in the broader landscape.  I think this is exactly the kind of work that druids can do who want to “give back” in some way.  Your “Grove of Renewal” is likely to look very different than my own, but any space can be brought back physically and energetically to a place of healing, light, and life. And certainly, this is work worth doing.