The Druid's Garden

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

Slowing Down the Druid Way: A History of Time February 12, 2017

Some awesome gardens on my homestead

Some awesome gardens on my homestead

What continues to drive me is to live more in line with my principles: to grow my food, to take care of my basic needs, take charge of my health and healing, and to live fully and honestly with myself in line with the living earth. For a while, as I have discussed on this blog, I ran a homestead as well as worked full time to pay for it, something that I stopped doing about a year and a half ago. Part of why I had to walk away from my homestead in its current model (and regroup) was that it was physically exhausting me, especially as a single woman. I was trying to do everything: hold a full time job, grow my own food, tend my bees, tend my chickens, tend my land, make lots of things, write my blog, engage in my druid studies…and I couldn’t do it all. It was a painful and hard thing, leave a year and a half ago and open myself up to future possibilities. It also has been good in that I’ve been working to confront some of the fantasies that made me pursue things in the direction that I did when that direction was, for me, unsustainable. I had a hard time understanding how my ancestors made it–how they were able to do so many things, when I seemed to be able to do so few effectively.

 

Interestingly, at the time this was going on in my own life, I knew of several other homesteading folks who were in the same bind.  One couple, who were also educators, were selling their land because they couldn’t do it all, and they both had to work to pay for it, and the debt and time debt was really harming them. Like me, they really wanted to live sustainably but found they couldn’t swing it with the jobs and mortgage. Another good friend (another single woman) wanted to buy land, and had the money, but after seeing what I was doing and spending some time, started re-thinking her choices. Yet another friend was also a single homesteader and had no idea how to work and keep his homestead. All of us had also experimented with WOOFing and other kinds of community building but it wasn’t enough to sustain us long-term. And in the time since, I’ve met many people on the path who have expressed similar issues.

 

What I hadn’t fully accounted for when I started homesteading was the toll that trying to live in two competing systems at once did to me; I was trying to literally live two full-time lives at once. The existing system of work and life and taxes didn’t decrease in its demands just because I had a spiritual awakening and wanted to live in line with my beliefs: a mortgage, student loans, the demands of my work, the path and choices I setup for myself in my 20’s still were present and demanding of their attention in my early 30’s. The current system is designed so that it is easiest to live within it, and every step you take out of it is more and more difficult.

 

And so, I’ve been reflecting. What happened? What could I have done differently?  What could any of us done differently? What did I learn so that in the future I can take a different approach? For me, it all kept coming back to resources: my time and energy, debt, and community. I never seemed to have enough time to do even half of what I wanted at the end of the work days, and I spent a lot of my evenings and weekends recovering from my work. And, yet, I knew I was working more efficiently and engaging in a lot more self care than many of my colleagues at the university, who seemed perpetually exhausted. I also never seemed to be making much headway on my debt for the mortgage and on my student loans.  Each time I had gotten a raise, associated costs of life went up (especially health insurance), and I ended up taking home less money than before the raise. I felt like, literally, I was a hamster spinning in a wheel. What was happening here?

 

And as I’ve been working through these questions about my own experience, a deeper set of questions has also emerged: what are the larger cultural systems in place that influenced my experiences and the experiences of others I knew? Culturally, what are the challenges?

 

Obviously, there are a lot of ways I could work through this, but today, I’m specifically going to look at time and leisure. And this is for a simple reason: time and physical energy seems, to me, to be the biggest limiting factor for many people; it was a limiting factor for me, and certainly, for others that I knew who were in a similar place. In fact, time seems to be one of the critical factors between well-intentioned folks who want to do something and people who do can something.  This happens a lot: I talk to people every day practically who really want to live more sustainably, who want to practice permaculture in daily living, who want to reconnect on a deeper level–and who physically can’t do so.  They don’t have the energy, they don’t have the time, and the idea of “making time” sounds exhausting.  I think there’s a lot of harsh criticism out there for people’s honestly on the matter of their time and energy–one form of this criticism is that it sounds like they are making excuses. In the US at least, we have a tendency to criticize an individual for personal failings and deficiencies rather than look at the systems in place that help or harm us.  And yet, we live and work within these systems, and we are inherently bound to them and to the demands they place upon us.  Having a clear understanding of those systems, and what we can do about them for the good of our spiritual practice and everyday living, seems critical.

 

And so, in the rest of this post (and over the next few weeks), I’m going to explore cultural challenges–and solutions–with our relationship with time: how our system literally sucks away our time and makes it much more difficult to engage various kinds of sustainable living and self sufficiency, especially for those who are trying to walk the line between both worlds.

 

Understanding more about this system, and its history, is critical to all of us as we work to respond to the current industrial age, but as we begin to put in place new systems that will help replace this age and transition us back to nature-oriented living. And the key here is transitioning in a way that allows us to thrive: to be healthy (including well rested), happy, be able to take care of some of our own needs, and to work with the land to create abundance and joy in our own lives. So now, let’s take a look at our relationship to time in the broadest view, that is, over hundreds of years of human living.

 

Progress and Time

Some nice trees I painted to help this challenging subject along...

Some nice trees I painted to help this challenging subject along…

One of the so-called promises of industrialization and consumerism is the idea that things are “better” or “easier” for us now that machines and fossil fuels do so many things. We are told, explicitly as children in school, that we are better off, that we work less than our ancestors, have better lives, and largely benefit from the technologies and goods. Our ancestors of the distant past had hard lives of filth and toil, and we have somehow risen above this. This is one of the cores of the myth of progress: that our lives are better than our ancestors because of our “progress” as a civilization. Wrapped into this myth is the idea that fossil fuels and the current 40-hour workweeks somehow liberated us from crushing labor.  John Michael Greer has written extensively on this subject in his many books and blog, and if you aren’t familiar with his work and want his take on the subject, I’d highly recommend it (his new book After Progress is a particularly good place to start). This myth, the most powerful driving narrative of our present age, spans back at least until the time of industrialization but had its roots much earlier. One of these key pieces of the myth concerns the nature of time.

 

Work and Leisure in the Middle Ages

I’m sure any of you studying the druid traditions and old ceremonies read about 12-day celebrations and week long feasts and think to yourself,  how is this even possible?  Who would have time for this? A 12 day celebration seems like a dream, a fantasy, not the reality of any people, at least within the industrialized era. But evidence exploring pre-industrial cultures, including the Middle Ages in Europe, offers a different tale. In fact, peoples in Europe and elsewhere did have time for multiple 12 day celebrations and feasts because they had an entirely different relationship with time, leisure, and work.

 

A good book on the subject of time and the history of work time is The Overworked American: The Unexpected Decline of Leisure, by Juliet B. Schor. Schor demonstrates that while the 40-hour work week of the 20th century was an improvement over the 80-hour work week from the 19th century (which she claims may have been the height of human work hours in recorded Western history), there is an implicit assumption that all work weeks were 80 hours in the centuries before the 19th. That is simply not the case. Schor provides good evidence that prior to capitalism, our ancestors had an abundance of time and a leisurely pace of work. She, and others writing on this subject, often point to the Middle Ages as a comparison.

 

Work in the Middle Ages was intermittent, with frequent breaks, even during planting and harvest times–these breaks were considered part of the rights of workers. During periods of downtime between planting and harvest, little work was done at all. In fact, almost one third of the medieval person’s life was spent on holiday: everything from prayer and somber churchgoing to merrymaking and feasting. These included many holidays through the Catholic Church (which was still quite pagan in those days, adopting many of the earlier week-long pagan feasts and traditions). In addition to the publicly sanctioned feasts, a typical middle ages calendar also included the “ale weeks” of various sorts where you might take a week off to celebrate someone’s wedding or birth of a child and the like. The Catholic Church’s doctrine suggested that too much work was a sin, and so, it actively limited how much work anyone could do (it also limited other things, like usury, or the charging of interest which is another topic entirely).

 

With this religious-political system in place, people had a lot of leisure time for all of those holidays and festivals as well as practicing functional crafts and bardic arts. For example, France’s ancien règime guaranteed workers fifty-two Sundays, ninety rest days, and thirty-eight holidays per year (could you imagine that today?) Approximately 5 months of the year were taken off in Spain during the Middle Ages. In England, records from manors in the 13th century suggested that manor  servants worked 175 days a year (likely a 10 or 12 hour day); peasant farmers worked not more than 150 days a year on their land, laborers worked around 120 days, and even miners worked only 180 days.

 

If we average these different data-points from England, we get 156 days of work per person. Today, with the typical “40-hour work week” with standard holidays and two  weeks off for vacation (read, crashing and recovering), the average American work week is about 261 days.  This is nearly one hundred days more than our medieval ancestors.  And even on days we don’t work or are on vacation, how many of us now are tethered to our smartphones and emails–our work follows us wherever we go, in ways even our counterparts from earlier in the 20th century can’t imagine. Now I’m not saying Medieval system was perfect–but on the matter of time, it appears to be a vast improvement from our current state of affairs.

 

Recent painting (in my spare leisure time!) of the planes....

Recent painting (in my spare leisure time!) of the planes….

Change is a constant, and certainly, big changes were coming near the end of the Middle Ages. The Protestants, specifically, the Puritans,  grew in strength and popularity all over Europe; their take on work was the opposite of the Catholic Church’s. Their motto was that hard work was good for the soul, and laziness was the work of the devil. Further, in England, the English Reformation led to major changes in work hours: King Henry VIII seized the monasteries and their land furthering the protestant cause and decreasing the stability of the peasants (who often worked land owned by the monasteries). The changes continued–after industrialization began taking off, a need for bodies in factories led to major shifts in how land was used: in many places, the common people and peasants were driven off lands and replaced with more profitable sheep (see, for example, the Highland Clearances in Scotland).

 

Eventually, these and other factors give rise to the 80-hour work weeks the 18th and 19th century (work weeks suffered by largely displaced peoples–economic refugees). The factory worker’s plight is a tale many of us likely know well (for a good description of this  in the early 20th century, see Upton Sinclair’s The Jungle). Eventually, laws in various countries were introduced, including the current 40 hour work week here in the USA (which certainly seemed like a improvement after the insanity that preceded it).

 

Also, there is some truth in the idea that we have it better now in terms of work from our ancestors a century or two ago. But the idea that pre-industralized peoples worked away their days just to scrape by is hogwash.  It’s hogwash not only in terms of the Middle Ages, but even in terms of the more distant past. And, as I’ll explore next week in more depth, work weeks currently are on the incline, and have been for at least the last 20 years.  Part of this, as we’ll explore next week, has to do with our own choices and relationship to work (things we can control) and part of it may have factors outside of our control.

 

Concluding Thoughts

All of this information helped me put things in perspective–people living close to the land in ages past had very different demands on their time than people attempting it today.  I’m, then, not surprised by my own experiences and those with similar stories that I knew well. For so many of us, it is not a lack of desire, but of time, of resources, and of support–and finding ways to balance these things, while all the while paying for it within this crazy system–is a serious challenge and one deserving of our attention.

 

People living in times past had amounts of leisure time that seem unfathomable to those of us in modern industrialized or post-industralized societies–leisure time in which to make merry, engage in careful handicrafts, or pursue other interests fully. Further, people living in those earlier times also had support from strong and thriving communities.  People living in the distant past also had existing systems in place to aid them and often had carefully cultivated and abundant landscapes in which to work, which is diametrically opposed to our seriously degraded landscapes that we are now working to restore.  In other words, the challenges we face are serious ones, and our responses must, therefore, be thoughtful, deep, and careful. Understanding the systems in which we work, and their demands, can help us better adapt our own plans, especially to those that seek regenerative and nature-based living. Time, especially as it relates to our work demands, is certainly not on our side. There are some alternative approaches and solutions to this–and we’ll keep exploring these in the coming weeks.

 

Spiraling at Samhain: Building a Classic Seven Circuit Labyrinth October 30, 2016

The final light labryinth being walked

The final light labryinth being walked

In many sacred spaces throughout the world, we see the labyrinth.  It is reflected in the spiral, the pattern in nature that repeats often, and asks us to engage.  It offers us the ability to slow down, to wind around, to wind things up–or unwind them as we walk through and out.  I have done many a ritual in a labyrinth at Samhuinn: one of my favorites is a simple walk.  This is a lovely ritual for this time of year, as the wheel turns and the days grow darker.  A labyrinth of lights, in particular, is a nice way to connect with the energy of this season. In this post, I’ll share how to setup a labyrinth for Samhuinn and how to use the labyrinth as a ritual activity for this time of the year.

 

True to the energy of this season, this past weekend, I was asked to lead the constructions of a labyrinth at our local UU Church for a harvest festival.  I think every druid should have the opportunity to set stones, put in a stone circle, and setup a labyrinth from time to time, so I jumped at the opportunity.  I wanted to share our process for doing so, as it can help you build your own labyrinth: I found that there is not a lot of good information on how to simply and effectively construct a labyrinth, so I hope these instructions are of some use! Our labyrinth took only one hour to setup with four people working–if you were doing it on your own, it would likely take several hours.

 

Walking and Wondering, Meandering and Pondering

Before getting into the labyrinth instructions and how to use it in ritual, I want to share a few thoughts about meandering, walking, wondering and pondering.  There is a lot of value in setting aside time simple to wander, to ponder, to think, to reflect, and to meander.  We don’t do enough of this; our fast-paced culture asks us to pack in so much and always be stimulated with something beyond ourselves.  One of the values of the labyrinth, I believe, is that it physically creates a space for doing just this.  On its most basic level, we walk a physical sacred pattern, and it opens up time simply to move, to clear our minds, or to ruminate about something.  To allow what is within to rise to the surface for consideration.   At the end of this post, I’ll talk about some more intentional rituals you can do using labyrinths at Samhuinn, however, using a labyrinth just to slow down and reflect is a powerful activity in and of itself.

 

Materials and Planning

Materials Needed for a Labyrinth of Lights:

  • 350 tealights; you could use other things as well, but tea lights are movable and easy to use.  We used the little battery operated ones due to the weather issues–they can be reused over and over again.
  • Optional: mason jars, paper bags, or something to set the tea lights into.  Mason jars with a bit of sand work really well–even if you use them only for the gateways and along the outer edge.
  • A 50′ length of hose (rope will also work, but hose is a little better in windy conditions)
  • Several yardsticks
  • At least one tape measure
  • Small flags (like the kind that mark gas lines) to setup your initial grid
  • Plans/Designs (you can print them out from below).

 

Size of the Labyrinth: This process can be done with 2′ or 2.5′ paths; the one we made had 2′ paths and measured around 36′ feet across.  2′ paths is a cozy walk that is do-able for most people.  2.5′ foot paths gives more space, however, it requires many more lights (probably you would need 450 for this design).  2.5′ paths are a little harder to manage in terms of measuring, but still do-able.   The assumption is that you can space a light ever 1′ or so,

 

Review the plans before beginning. If you are setting up the labyrinth with anyone else, it is helpful to review the plans or send them out in advance.  I would also suggest, if this is your first time setting up a labyrinth, you get some grid paper and draw it out a few times using these instructions.  It can really help you envision it and enact it on a larger scale.

 

The Process

The following is a graphic that shows the full process.  I used different colored markers to show each step.  I will refer back to the graphic in the instructions and will also include photographs (you can click on it for a full size image).

Visual instructions for labyrinth

1. Select a location.  You should choose a location that is flat and has at least 40′ of space on all sides.  You can check your circumference by having one person stand in the center and measure out 20 feet with your tape measure.  The person on the outer edge should walk in a circle, making sure you have the 20 feet clear on all sides.  Do this first to make sure you have enough space for your labyrinth.  If you don’t have the space, move till you can get the clear space for the labyrinth.

 

2.  Mark your center point.  You will want to mark your center point in some way–we used three flags for our center point.  In the graphic above, the center point is the center of the red cross in the first image at the top right.

 

3.  Create an 8′ x 8′ grid, with flags at each 2′ interval.  The way we made our grid was to start at the center point and measure out the eight feet, placing our center point at the 4′ mark and then placing flags at 0′, 2′, 4′ (center), 6′, and 8′.  This gave us one line of flags.  We then measured out again, laying measuring sticks along the flags, marking out the 2′ mark, and then using the tape measure to measure out 8′ again.  Eventually, you’ll end up with a grid.

mapping out the 8x8' grid; we placed a flag every two feet

mapping out the 8×8′ grid; we placed a flag every two feet

 

Checking our measurements on the grid

Checking our measurements on the grid

 

4.  Set the first set of lights. The first set of lights forms a cross in the middle, four corners, and the four points. This will allow us to map out the rest of the labyrinth. See the cross and corners in red in the first image.

Setting out lights in our grid

Setting out lights in our grid

5.  Create the first arc. This first tiny arc sets up the rest of the labyrinth. The tiny arc is shown in orange in my first image.

 

6.  Create the second and subsequent arcs. The second arc (and subsequent arcs) all flow from the first.  Here is a graphic that shows all of the arcs in order. You basically make one arc after another, and use the previous arc to make sure your paths stay at 2 feet.

Seven Circuit Labyrinth

Seven Circuit Labyrinth

To make our arcs, we used a garden hose and then checked our measurements after setting the hose.  This is where having multiple people can really help!

Using the hose to map out the arcs

Using the hose to map out the arcs

Making sure the hose is at 2' to keep paths even

Making sure the hose is at 2′ to keep paths even

7.  Check your plans often. As you are working, check your plans, keeping track of what arc you are on.  After each arc, make sure you set your lights about 1′ apart (or less if you are using more lights).

Dana checks the plans!

Dana checks the plans!

8.  Mark your entrances and edges clearly. We decided to leave the hose in place for our last circuit; that way, kids running and such wouldn’t knock it over. We also clearly marked our pathway into the labyrinth so that folks coming into it could see clearly where to start.

Complete (but before jars were set out)

Complete (but before jars were set out)

9.  Encourage people to walk the labyrinth! Of course, a labyrinth is meant to be walked.  It took us about 10 minutes with 3-4 people to turn on the lights and turn them off at the end of the night.

Walking the labyrinth - the entrance is clearly marked

Walking the labyrinth – the entrance is clearly marked

 

Samhuinn Celebration with the Labyrinth

There are many ways to walk a labyrinth and ways to use it for your own spiritual practices.  I’ll share a few ritual ideas here–and please feel free to share more of your own insights in the comments!

 

One of the key features of the labyrinth is that you have an opportunity to “let go” and also to “raise up” as you go inward and outward.  The labyrinth that I posted above starts with a clockwise motion, but you shift between clockwise and counter-clockwise as you go through.  Different designs may offer other perspectives–winding or unwinding spirals, for example.  Given this “balanced” perspective, however, you can use the labyrinth to “unwind” certain things, to “wind up” certain things, or to do a bit of both.  Samhuinn is viewed by many as the new year, so I like to use an “out with the old, in with the new” approach to the ritual.

 

Walking the Labyrinth: Walking the labyrinth should not be a rushed activity.  It is a form of walking meditation, where we work to have an altered or elevated state of consciousness as we go deeper within the labyrinth.  I start with three deep breaths (or more) outside of the labyrinth to mentally prepare me for the work ahead.  If I have intentions (I don’t always), I state them also aloud before entering the labyrinth itself.  Then you can choose one of the following rituals/walks:

 

After the labyrinth has been walked, even after the lights are turned off, you can see the pattern in the grass...

After the labyrinth has been walked, even after the lights are turned off, you can see the pattern in the grass…

Setting a sacred space: I have done rituals that setup the sacred space around the outside of the labyrinth before proceeding inwards (I shared some photos about the snow labyrinth my grove created a few years ago at Imbolc, for example).  In this ritual, we did a standard AODA grove opening, visiting each of the four quarters, and calling in the elements.  One at a time, we went into the center of the snow labyrinth and laid down there for a time, in silence.  After a while, we slowly walked back out, having let go of many things, and working now to integrate and heal.  We closed the grove and enjoyed a feast and fire afterwards!

 

Out with the old, in with the new walk.  The most simple way to walk the labyrinth as a magical activity is thus: On the walk in, you let go of whatever you need to let go of.  Each step or each circuit can have you letting go of various things: this can be a type of discursive meditation, the physical journey of your feet takes you deeper within, allowing you to let go as you walk your way deeper inward.  The physical act of letting go might involve breathing it out, grounding it (barefoot), or simply saying “I release you.”  This is a very, very powerful activity within the space of the labyrinth. Its also a very powerful activity when done with others. When you reach the center, you spend time in meditation.  When you walk out, you re-energize and find your strength and grounding.

 

The Ancestor Walk.  Another good way to use a labyrinth at Samhuinn in particular is to do an ancestor walk.  Open up the sacred space, light up the labyrinth, and ask the ancestors to join you for the walk.  When I have done this, sometimes, I have walked and communed with a single ancestor; other times, each circuit has a new ancestor who wishes to connect with me.  I combine this with an ancestor altar at the center of the labyrinth and/or an ancestor tea.

 

The Ancestor Tea: A variant of the ancestor walk is the ancestor tea.  Prior to the ritual, boil up some water and place it in a tea pot with herbs; place it, along with something to sit on and some candles, at the center of the labyrinth.  Then, open your sacred space.  Then, walk the labyrinth, making sure to let everything go and come into the ritual space as part of the walk.  When you get to the center, you pour two cups of tea–one for yourself and one for the ancestor(s) you wish to commune with.  The tea goes on as long as necessary, until all of those who you have wanted to honor are present and have had tea.  Then, you walk back out and close the space.  The tea that I typically use for this is a mugwort tea (which is very bitter on its own); usually I combine this with hawthorn, sage, or lavender.

 

These are just three of many ways that you can use a labyrinth for a Samhuinn celebration this season.  You can make these indoors or out (although I really love being outside this time of year, as the leaves settle to the ground and the cold winds blow!)  I hope everyone has a blessed Samhuinn and blessings upon the coming season!

The labyrinth builders!

The labyrinth builders!

 

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

Patterns in Nature

Patterns in Nature

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

 

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

 

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

 

 

Bee on a sunflower!

Magic of the bee!

Spirit Principles: The Wisdom of the Bee

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

 

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

 

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

 

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

 

Hawk flying high!

Hawk flying high!

Air Principles: The Wisdom of the Hawk

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

 

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

 

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

 

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

 

Fire Principles: The Wisdom of the Great Stag

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

 

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

 

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

 

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

 

Being on the water!

Being on the water!

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

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

 

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

 

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

 

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

 

Starry heavens

Starry heavens

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

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

 

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

 

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

 

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

 

Meditation: One Key to Inner Landscape Work

 

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

 

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

 

Conclusion

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

 

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

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

 

The elements

The elements

The Design Principles with a Druid Lens

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

 

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

 

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

 

Spirit Principles: The Wisdom of the Bee

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

 

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

 

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

 

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

 

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

 

Air Principles: The Wisdom of the Hawk

Elemental Wheel

Elemental Wheel

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

 

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

 

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

 

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

 

Fire Principles: The Wisdom of the Great Stag

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

 

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

 

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

 

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

 

 

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

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

 

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

 

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

 

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

 

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

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

 

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

 

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

 

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

 

 

Elemental Wheel

Elemental Wheel

Weaving the Design Principles and Elements into Practice

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

 

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

 

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

 

Permaculture: Design by Nature and the Magic of Intentionality September 25, 2016

I’m sure each one of us have had times where we hadn’t through though something, the thing happened, and it took a direction we hadn’t intended it to take. A little bit of forethought could have made all the difference, perhaps turned a failure into a success. My early attempts at gardening were like this–I didn’t have a plan, I put seeds in the ground without knowing how tall or wide the plants got, and then they came up and things went wild quite quickly!  Sometimes, serendipity took over and I had great successes, if I could manage to weave my way through the thicket of tangles to the harvest. Other times, my plants were crowded out or strangled by each other or my harvest only lasted for a short time. What I learned, through permaculture and organic farming courses was this: a well thought out plan maximizes your yields, minimizes your time, and creates beautiful spaces. I started creating plans, working with nature, and suddenly, my gardens greatly improved!

 

Patterns of nature in a thistle!

Patterns of nature in a thistle!

When people talk about permaculture, they talk about it as a “design system.” One of the definitions of permaculture I work with goes like this: “Permaculture is a design system, rooted in patterns of nature, that helps humans restore and regenerate ecosystems while providing for their own needs.” What does it mean to be a designer? What do we do when we “design?” Why do we care so much about design? And how can design”in a permaculture sense be woven into our other spiritual practices? In this post, we’ll explore the principles of design and  magic of intentionality as two of the cornerstones of the intersection between permaculture, and nature-based spiritual practice.

 

A lot of us feel really lost and confused with what’s going on in the world.  We feel very reactive rather than proactive.  We feel like we need to keep responding to things coming at us, rather than intentionally addressing, in advance, our own circumstances.  Things move so quickly, stuff happens, and we find ourselves always trying to keep our balance. Its the nature of things, you might even say, its by design–just not our own. As a culture, we focus on problems, not on responses to problems–we are always hearing and focusing on everything that is going wrong.

 

But, what if we could reverse those scales a bit, and begin by designing our own lives and designing our interactions with the world?  That’s essentially, what a big part of permaculture is about, and why we use the concept of design. The idea of design, of intentionally and thoughtfully planning in advance, can be of great service to all of us. Design gives us power, in the sense that it gives us a plan to address problems we see. If more of us were able to take the energy we invest in problems (reading about them, experiencing them firsthand, etc.) and turn that into designing responses and enacting change, our world would be a very different place!

 

Design and the Flow of Awen

There are a lot of fields and practices that use design in some way, and if we are going to dig into what permauclture design is and why its useful to us as druids and others on nature-centered paths, let’s start with a few definitions. Merriam Webster Dictionary suggests that to design is to:

  • to plan and fashion artistically or skillfully
  • to plan and make (something) for a specific use or purpose
  • to think of (something, such as a plan) : to plan (something) in your mind
  • to form or conceive in the mind; contrive; plan:
  • to assign in thought or intention; purpose:

From these definitions we get a few key pieces: design includes the practice of planning, in the mind or on paper, for some purpose.  Design is about goals–what we set in advance and bring into being. We use our minds, our creativity, our artistic skill, and the powers of observation to conceive of some kind of plan, which we can then execute and adapt as necessary. Part of this design work is, of course, setting intentions and following through with those intentions.

 

There’s also, implicit in these definitions of design, that design isn’t simply about planning ahead, but rather, that there is an art to the process.  Creativity, the flowing of awen, must be part of our designs. Designs in permaculture aren’t just simple plans, they are creative responses we can use to better adapt human needs to natural ones.  In this sense, it ties to the entire line of bardic arts–those of working with the hands, with the mind, with the flow of awen to design spaces, places, communities, and more.

Natural Building Inspired by Nature's Patterns and Designs

This flow of awen comes, in permaculture, and in druidry, from the living earth herself.  Patterns in nature teach us patterns we can replicate in our more well-tended spaces.  Principles in nature teach us principles we can encact in our homes and lives.  Nature, then, is the ultimate designer and teacher: all that we can hope to do, and do well, is replicate her understandings.

 

Design and Magic of Intentionality

Further, in druid practice and other earth-centered spiritual practices, I think we can also tie design directly to the concept of intention in the magical sense of the word.  You often set “intentions” when you begin a ritual–the goals for the ritual, why we gather, why we open the space. Intentions help us direct activity and actions–these are things we want to accomplish. In magical work, we often leave the designs itself to the universe/spirits/diety/etc. We set intentions, raise energy, and send it out. But in permaculture, we take a more focused hand. Designs give us the plans that we need to move forward in collaboration and communion with the living earth.

 

I’m not saying that inteintionality and design are the same: they are not.  But I am saying that they are related acts, and come from the same place in the heart: the desire to accomplish good in the world, and to enact positive change.

 

Nature’s Designs

Nature's designs....

Nature’s designs….

The other side to permaculture, of course, is that it is a design system that replicates the many patterns and connections already present in the natural world. Whether you believe in higher hands guiding natural development or simply in evolutionary processes doesn’t really matter–what matters is that nature has an incredible wealth of information to teach us, patterns to show us, if only we are ready to see them.

In Permaculture Design, we use nature’s designs in at least two ways:

 

Conceptually, we design using principles and patterns in nature.  This means that we try to replicate the natural processes that already occur: designing with ecological succession in mind (I design for 100 years, not 1!), trapping and using existing energy flows, designing polycultures (groups of diverse plants) that support each other, and so on.  When we look to nature as our master designer, what we create is more effective.

 

Visually, we design using patterns in nature.  A leaf keyhole pattern in a garden means maximized space and beauty; a wave pattern is visually asthetic and offers many edges and margins; a spiral pattern replicates ancient truths.  We visually create designs rooted in nature and that replicate her patterns.

 

What are the Design Principles?

In the tradition of many hermits, one day in the early 1970’s, Bill Mollison got fed up with society, went into the forest, spent a lot of time observing and simple being present, found wisdom there, and came out with his first draft of the design principles. Of course, as I wrote about in an earlier post on this series, Mollison was giving a new treatment to ancient truths. The design principles are, in essence, those small lessons that nature has taught humanity over and over again, its quite and yet profound way.

 

I see them a lot like lights and markers along an otherwise dark path—we stumble in the dark, but the light of the principles helps guide our way. But to me, the design principles are more than just “design” principles—they are principles for living and being in the world. I use them from everything from themes for discursive meditation to mantras for daily living—here are three ways they can be used:

 

Wave Pattern in Garden

Wave Pattern in Garden

Good Decisions. First and foremost, the design principles help us make better, smarter decisions that are earth-centered and earth-honoring. When I’m deciding how to do anything, the principles are there, helping me guide my decision. For example: I’m faced with the prospect of a bunch of leftover food after an event on campus. The design principles offer some simple solutions through “produce no waste” or “waste is a resource.” How then, can I turn this waste into a resource? Take it home, compost it, feed it to a friend’s chickens, and so forth.

 

Good Design. Of course, beyond immediate life decisions, the design principles offer us much in the way of good design. I’ll be going into the principle of design more in an upcoming post, but in a nutshell, one definition of design is, “purpose, planning, or intention that exists or is thought to exist behind an action, fact, or material object” (Dictionary.com). This is to say, if we use the design principles for good design, we can live our lives and create/inhabit our spaces with intention and forethought in an ethical, nature-centered way.

 

Meditation Mantras. The third way the design principles work (at least for me) is as mantras for meditation. Deep meditation and reflection upon the nature of the design principles can lead to a more robust understanding not only of how to use them in your life, but in interacting and understanding nature. For example, “use the edges and value the marginal” leads us to understand nature’s patterns but also my own spiritual practices.

 

Designing the Inner and Outer Realms

What I love so much about permaculture as a system of design is that it can be applied just about anywhere.  Just as the permaculture ethics (which I wrote about in the last post in this series, and in the distant past) can be applied to both inner and outer work, so too, can the entire permaculture design system be applied to both our inner and outer realms.

 

Here’s what I mean: one permaculture design principle, which we’ll talk more about next week is: observe, interact, and intuit. This principle is exceedingly useful in considering for our outer landscapes, in that we can observe through the seasons to come to an understanding about how to create beautiful and regenerative spaces. We can observe the flows of nature and energy, note the challenges before us, and pay attention to the changing light, heat, and flows to understand the best approach to developing and regenerating this particular piece of land.

 

Leaf Patterns

Leaf Patterns

But the same principle can be equally effective on the inner landscape: we can step back from ourselves and observe our feelings, our interactions, our inner realms–and this can be deeply useful in our own healing and growth as human beings.  In fact, each of the permaculture principles of design, which I’ll be talking about quite soon in my own druidic way, can function on the outer and the inner–both as a way to design outer functional landscapes of any kind (cities, communities, homes, gardens, farms, campuses, etc) but also work deeply within our inner landscapes.  This series will weave between those two aspects of permaculture as a practice and a system of design.

 

Conclusion

Design offers us a kind of compass and roadmap for the journey ahead.  It takes the guesswork out of things, and instead, helps us plan carefully and effectively before enacting those plans in a meaningful and ethical way.  Design connects directly to patterns in nature, allowing us to carefully understand and replicate those patterns in our own inner and outer landscapes. As simple as design  is as an idea, the actual practice of design takes a bit more work.  In our next post (next week) we’ll explore the design principles as they weave through the four elements and continue to spiral inwards into understanding the relationship of permaculture and druidry.
PS: After posting this, I learned that yesterday Bill Mollison, one of the founders of Permaculture, passed from his earthly body.  I am delighted to be sharing some of his wisdom with you, and I want to take a moment to honor the work that he has done, and the movement he has created.

 

White Picket Fences, Free Range Fantasies, and the Many Paths of Sustainable Living June 26, 2016

We live in a time of grand and sweeping narratives, powerful narratives that tell us who to be, how to live, what to buy, and what to believe–and these shape our actions and identities. When I was a child in the 1980’s, the narrative of the American Dream, complete with the white picket fence, was compelling. A beautiful suburban home, a middle class lifestyle, a loving partner, 2.5 children, a large house, a beautiful lawn, the husband with a well paying job, and generally peaceful existence were the cornerstones of this dream. Of course, there’s a lot of critique of the white picket fence today, spanning from racial injustice and socioeconomic realities to sustainable living issues. In the sustainability community, in particular, the white picket fence has become a sense of what we are working against, as the white picket fence surrounds the chemically-treated and weed free grass…and certainly, that’s not what is going to help us transition to earth-centered living.

 

Loving the Land

Loving the Land- in many different ways!

However, what I fear is that sustainable living communities have replaced this white picket fence narrative with our own grand narrative, as equally powerful and as equally limiting. I call this narrative the “Free Range Fantasy” and it goes something like this: you and your perfect partner decide to quit your day jobs, purchase 50 acres in some remote area (which you somehow manage debt free), and build a fully off-grid homestead using an awesome ecological design method (cob, earth shelter, passive solar, etc). This homestead is complete with solar panels, acres of abundant gardens, fields of cute goats wearing daisy crowns, happy free range chickens, and two cute children covered in strawberry juice from your own strawberry patch.

 

The Free Range Fantasy is strongly promoted by a number of sustainable living magazines, events, books and other forms of media. As an example, Mother Earth News does a superb job. For the record, I love Mother Earth News and enjoy reading each issue; I also attended the Mother Earth news Fair in Seven Springs, PA last year and have every intention of going again. But I also recognize that Mother Earth News is promoting a specific kind of ecological living, and that living is not a reality for many of us, and it is in this grand narrative that much of the danger lies. For example, each year, they select a handful of homesteaders to be their homesteaders of the year. You can see articles on the last few years’ picks (2012, 2013, 2014, 2015).  Notice a pattern? I certainly did: every “homesteader of the year” is a couple or a family; nearly all are living on large tracts of land and remote locations–and nearly all fit into my Free Range Fantasy. Now, from a sustainable living perspective, these couples  are superheroes. I respect them deeply for the work they are doing, and the way forward they are paving. But I also have to ask: Could a single person ever win this award? What about a non-traditional community? What about someone who is disabled? What about someone homesteading in a big city or in a 1/10th acre plot?

 

When I meet and talk to people who are practicing sustainable living and permaculture, 9 out of 10 times, they simply don’t fit the Free Range Fantasy. They may not be able to afford to purchase a remote 50 acres and live somewhere–perhaps they are already trying to make ends meet just paying their rent and working two or three part time jobs. How would they ever save enough up for a down payment, much less live debt free? Or perhaps they are still recovering from years in higher education and have student loan debt and need to keep their job to avoid defaulting on their loans. Perhaps they have sick parents or a sick loved one and are geographically bound. Perhaps they have a bad back or a serious disability. Or perhaps, they are single homesteaders–trying their best to live sustainably while working a full time job, and doing so without the strawberry-coated children and supportive partner. Maybe they have a partner, but that partner has a different worldview than them, and this kind of living is out of the question.

 

I really commend people whose life circumstances have allowed for them to make the Free Range Fantasy a realtiy, and for the daily work of making that happen. I am inspired by the work that they do. However, for most people, the Free Range Fantasy unfortunately sends the message that the only way to live sustainably is to live by this ideal.

 

Urban Garden early in Season!

Urban Garden early in Season!

I have spent a lot of time in sustainable living communities, and I can tell you that it has a powerful hold, being upheld as the “thing everyone should be doing.” It can get lodged deeply within you, this dream, of a life you *should* be living, rather than one you are living. I hear a lot of people saying “I wish I was able to buy a place in the country….”  or “In my dream world, I would…”; these are the narratives of the Free Range Fantasy. As the Archdruid of Water in AODA, I mentor people through our curriculum.  Part of the curriculum asks them to make three changes to their living to be more earth-friendly.  So many people feel guilty because they don’t feel they are doing enough, when in reality they are doing very good work, and pursuing a better path forward in their own lives. The Free Range Fantasy minimizes the important work that they are doing, in their community, and as individuals.

 

Truthfully, until very recently, I was trapped by this narrative. As a single homesteader in Michigan, isolated on my property, I fell into depression because my life looked different than the Free Range Fantasy. For me, most importantly, it was the family/partner issue–I didn’t have two cute strawberry eating children, nor a stable partner and it was extremely hard on my own to achieve all I wanted to achieve. I also didn’t have the funds, with my mortgage, to really take my property to the next step in terms of solar power, etc. In truth, I was doing everything I could, and still, my life resembled nothing like what I believed it should, according to the narrative. As long as I bought into the narrative wholesale, and I bought into it for a long time, then what I was doing never seemed to be enough, or sufficient, and there were always pieces lacking. In other words, the narrative made me feel like a failure, rather than encouraging me to celebrate my success and continued growth on this path–and I had much to celebrate! The narrative also encouraged me to place unreasonable expectations on myself. For example, when I tried growing all of my own food by putting in a 2000+ square foot veggie garden, I burned myself out and couldn’t maintain it (and started switching it to perennials, a much smarter option!) I now realize that growing all of my own food was kind of ridiculous when I was also working at the university 50+ hours a week. That is not a sustainable approach–and distance and perspective have helped me understand this, and the larger detrimental effects, of the Free Range Fantasy on my own well being.

 

Permaculture!

Permaculture – An Adaptable Philosophy, Ethical System, and Design System

As my own confessional here has demonstrated, the Free Range Fantasy can be as destructive as the white picket fence because it limits your vision to this one ideal. It stifles you, preventing you from doing something now that helps move towards sustainability, rather than dreaming of some far off thing that may never be your reality due to factors, probably many beyond your immediate control. More, if every person wanted their 50 acres, we wouldn’t have enough lands available! Part of the work of living in a sacred, sustainable manner is about living better in the circumstances that make up our present reality, not dreaming of a lifestyle that may not be tenable for that reality.  It is a good goal to work toward if your life circumstances allow, certainly, but there are other ways and means of living.

 

All of this has really been brought to life, and has shifted for me, during my permaculture design certificate and really embracing the alternative perspective that permaculture provided. Visiting small front-yard farms and alternative spaces was highly inspiring! Embracing small, slow and sustaining solutions is the new motto that I strive for. Permaculture isn’t about a one-fits-all model of sustainable living, but rather about applying ethics and design principles that can work for any life situation. It is here, that the power of these principles, that I found my path forward for regenerative, sacred living. And there are lots of books and resources that share alternative paths for such living, for example, how to make a permaculture patio! Permaculture isn’t the only way into what I’m talking about here, but it is certainly a way that has helped me get beyond the Free Range Fantasy in positive and productive ways.

 

I’m now at the point where I’m starting to consider buying a new piece of property after my life transition to a new job in a new state. The urban homestead appeals to me at this point my life, the idea of creating a site where people can walk to, that is easily accessible, that is very visible, and that can host permauclture meetups, herb classes, plant walks, and more. This site could provide sustainability and permauclture education right in the middle of my own community and town. That’s probably going to be the route I go for one simple fact–while I am blessed to physically be able to do this work, my call is to educating others. To me, this education must occur where people, here and now, where people are rooted and where they live their everyday lives. And those people aren’t just those who are privileged with being able bodied, have abundant finances, have perfect partner with which to do the work, or have their 50 acres debt free and ready to go. Rather, they are poor people, middle class people, disabled people, students, single parents, people of different walks of life–and I think its important to meet them where they are, in the places they inhabit, and show them options of sustainable living that they can do right here and right now. I now understand that that the kind of off grid living promoted by the Free Range Fantasy takes a community. If I have no family, partner, or community to bring to a homestead, than it seems that I will bring the homestead to the community and create family right here where I am.

 

But another piece of this is that there are always trade-offs and decisions to make, and each kind of living has its benefits: fossil fuel use and finances being two of them. In my case, I can substantially reduce my fossil fuel dependence if I live in a place where I can walk or bike to work and eliminate most of my car use–and seeing the destruction that fossil fuels have brought firsthand on the land here in PA make me even more eager to go that route. In MI, I used to commute 18 miles to work one way, and although the rest of my living was quite sustainable, nothing I did could really address 36 miles round trip 4 or so times a week. Further, acreage is expensive, and I can also stay out of debt if I live in town modestly; that’s another critical factor.

 

In sum, it’s important to realize that the Free Range Fantasy is an option for certain people who have the means, drive, family, and opportunity to do so.  However, it is certainly not the only vision possible, nor reasonable, given the challenges we face. For many of us, it is only a fantasy, and keeping our heads in a fantasy doesn’t address the importance of living in the here and now. We need a patchwork of unique responses, as many responses and sustainable living practices as we have people. We need people to do everything they can, using the best aspects of their own contexts to make it happen: abandoned lots in Detroit becoming gardens; apartment dwellers learning vermicomposting; a local school planting a garden; urban beekeeping; whatever it is. We are starting to see those visions emerge, and we need voices doing all of these things. And so, dear readers, I hope you will be inspired by the multitude of ways, the patchwork of options, before us for sustainable living and regenerative, healing lives!

 

PS: I just realized that this is my 250th post on the Druid’s Garden Blog!  How fitting! 🙂

 

A Druid’s Primer on Physical and Energetic Land Healing, Part I February 12, 2016

Nature's cycles

Nature’s cycles

As we are all so fully aware, our lands are increasingly under duress in ways unprecedented in recent human memory. At least here in the USA, the systematic pillaging of every resource these lands have to offer continues unabated. And within this context, many individuals have recognized a problem and have taken up spiritual paths focusing on the earth itself in various ways. The question becomes–what can I, as one person, do?  As you’ve noticed, a good deal of my time in the last year of blogging (or more) has been exploring this question in various angles and details. And so, I want to share a bit today of the different angles from which we might consider the answer to this question both energetically and physically–providing a roadmap for this kind of work and specifying its dimensions. This means we are going to delve not only into physical land healing through things like permaculture, but also the frameworks of druid magic and ritual to understand the different kinds of healing that can be done.

This is the first in a larger series of posts.  Please continue reading the series here: Part I, Part II, Part III, Part IV, Part V, Part VI, Part VII, and Part VIII.

 

The Idea of Healing

Its useful to start by defining the thing we are undertaking before actually undertaking it. And so, we begin with definitions of the word “heal”, compliments of Merriam Webster. For the word “heal”, we have three definitions:

  • : 1 a :  to make sound or whole <heal a wound> 2b :to restore to health; 2 a :  to cause (an undesirable condition) to be overcome
  • 2b :  to patch up (a breach or division) <heal a breach between friends>
  • 3 :  to restore to original purity or integrity <healed of sin>.

All three of these definitions are directly applicable in different ways to the idea of healing the land.  So, in definition one, we can identify that the land is in a damaged state, and we talk about that damage in various ways: its physically wounded, in ways we can directly see. But its also energetically wounded in ways we can sense. The land is in a damaged state, both physically and energetically (what I mean by energetically, I’ll get to in a minute), and in need of healing. This is really no different than thinking about a person who has been the victim of a violent crime–there are physical wounds you can see, but there are also mental and non-physical ones. The physical wounds have to be treated in a much different way than the non-physical ones, and treating only physical woulds will not make a person “sound and whole.”

 

This leads us directly to the second definition: to patch up a breech or division.  With the maiming and exploitation of the land comes a loss of trust, a division between the earth and humanity on a systematic and large scale. We are certainly the earth’s children, but we have lost our way and in that process, violated the sacred compact between humans and the land that achieves balance and ensures everyone’s continued survival. Trust, then, is something that needs to be rebuilt. This can be done through a number of means, and I’ve found the best combination is working both physically and energetically.

 

Nature healing a stump

Nature healing a stump

And now we come to our 3rd definition, which is that healing is often about restoring something to its wholeness and completeness.  That’s the ultimate goal of land healing, but its not necessarily something that we can do in every place at this time.  This third definition is important to keep in mind as we consider the different types of healing we are able to do, given our challenged circumstances.

 

As Above, So below: A Consideration of Planes

To understand fully how we might heal the land, and the options for doing so, we need to have a framework that accounts for the different levels of reality, commonly referred to in the western magical traditions as “the planes.” Nearly all spiritual practice and magical practice is based on the understanding (explicit or implicit) of the fact that realities and energies exist outside of what we can perceive with our five senses. This is, of course, something humans throughout time understood clearly, but something that has been lost and squashed in modern Western Society by scientific imperialism, materialism, and disenchantment in the western world). Understanding a bit about the nature of these different levels of manifestation, or what as known as “the planes” can help our healing work along quite a bit. However, just within the western esoteric traditions, the idea of “the planes” is complex, with a number of different models describing different kinds of planes. Each model we have for these different realms of perception and experience is an attempt to simplify and explain more complex phenomena–and so each model is with its limitations, but all are still useful as an illustrative tools. I’m going to use a fairly standard one in magical practice in the West to frame my discussion today. Drawing from Greer’s, Circles of Power, we can see some of these planes in this way (note that Greer presents a 5 plane system; I’m drawing upon the first three here for the purposes of this discussion):

  • The Physical Plane (outer): What we can experience through our 5 physical senses. This is the physical reality of our existence. When we think about land healing, this is the physical nature of reality that we can see: cut trees, poisoned rivers, dead bees, starving polar bears, toxic waste, and so on.
  • The Etheric Plane: Often, when people talk about “energy” in a room or space, they are sensing the etheric plane. The etheric is also experienced through our senses, but not the same senses that experience the physical plane. The ethieric is very closely connected to life on earth; Hindu Yoga would identify this as “prana” while Asian martial arts would call this “ch’i” or “ki.” From a land healing standpoint, our senses of the etheric helps us say, “wow, there is a bad feeling here” or a “heaviness” or “stagnation.” Its on the etheric that a lot of the “energy” work can be done.
  • The Astral Plane: The level of our consciousness that transcends matter and although they manifest as imagination, emotion, memory, will, or intellectual facilities. This level, of course, also transcends what is inside of our heads. Much journeying work (whether its called astral projection, shamanic journeying, or pathworking) happens on this plane.

Both the etheric and the astral are considered “inner” planes (for a variety of reasons) and there are planes other than those as well.

 

The reason I present the planes here is that they are critical to framing any kind of land healing work.  Part of this is because healing works along the lines of the hermetic adage, “As above, so below. As within, so without” (I’ve discussed this before, for example, my discussion of it in relationship to waste streams) The principle of this adage is the basis of many spiritual practices and religious observance throughout the ages–and the adage is simple. What is on the outer reflects inward to the other planes, and likewise, what happens on the inner planes and within us reflects outward. This means, of course, if you are to do physical healing on the land, that healing work can work its way within and have an energetic healing as well (even if all you are doing is physical work). But even if you aren’t able to do physical healing work, you can do other kinds of energetic healing through ritual, energy work, setting standing stones, and the like, and you can have this more positive energy trickle outward, manifesting on the material plane and providing one of the tools for the land to heal. Understanding this principle is the key to understanding the entire framework of land healing that I am presenting here.

 

The Ways of Land Healing

Examining the above definitions and levels of existence has given us a roadmap of the kinds of healing that can be done on different levels. When we think about “land healing” this is a very wide category, and in it, I see a number of potential practices, some of which are direct physical healing, some of which are indirect, and some of which are energetic.

Physical Land Healing - converting a lawn into a garden!

Physical Land Healing – converting a lawn into a garden!

#1: Regenerating Land: Direct Physical Healing. This is the healing of the physical land on the material plane.  These practices include a wide range of things: replanting, regenerating, tending the wilds, cleaning up toxins, river cleanup, converting lawns into food forests or organic gardens, conserving and restoring wild lands. Lots of people are doing various things on this front, and certainly, permaculture design, as well as restoration and conservation activities fall into this category. A number of my recent posts have been in this area: my series of posts on refugia, weeds, healing hands, permaculture practices, etc. Of course, the land has to be in a damaged state, in the process of healing, or in need of healing for this kind of practice to be effective.  I think that this kind of healing, combined with energetic healing, is one of the best things you can do to heal our lands–if you are able and if the situation warrants it.

 

#2: Healing human-land connections. An indirect method of healing the land, which can lead to work in these other areas, is working to build your own relationship with the land and to help others do the same. This includes everything from herbal practice to earth ambassadorship, creating community, or advocacy work. So here are two examples of this: a series of classes I’ve been recently teaching in herbalism, for example, not only empower people to take care of their own health, but reconnect them with plants immediately in their landscape and help restore that human-land connection (and I also teach them the three permaculture ethics as part of herbal practice). A second way I’ve engaged with this work is by co-founding a permaculture meetup where we brought people together each month to talk about sustainable practices and reconnect with the land. Is this direct healing of the physical land? No, but it is working directly to heal the disconnection that has happened between the land and her children, and so I also consider this healing work. Its extremely important to heal these connections for long-term viability and stability, especially if we go back to the definition 2b under “heal” above.

 

#3: Energetic healing work. Now we move into direct healing that can be done on the non-physical planes. This kind of healing is a fantastic compliment to the two areas above (and ideally, healing of the land should include all of these firs three areas), but can also be done independently of direct physical healing work. Performing healing ritual and engaging in magical work to help heal our lands is a particularly useful tool where recovery and regeneration is a top priority. You might see this as a way to restore the energetic drain of a long sickness or weakened state–you are raising energy to help it recover. Lots of possibilities for this kind of energetic healing work exist. You might performing various kinds of ceremony, which can take place and connect to the etheric or astral planes, working with various currents of energy for healing work.  You might engage in energetic healing like reiki, which works on the etheric plane.  You might journey inward to speak with the spirits of the land to understand what physically or etherically needs to be done. I’ll be talking about these practices more in upcoming posts, so stay tuned!

 

Dancing a Maypole - one of many energetic ritual!

Dancing a Maypole – one of many energetic ritual!

#4: Energetic Palliative care.  As an energetic land healer, its critical to understand the difference between healing and palliative care. Palliative care what we do to help sooth the suffering, to help the land sleep or be energetically distanced from what is physically occurring. Think about someone that you’ve known who is really, really sick, and who is in for a long illness or battle with a disease that is ongoing.  You see them suffering, and the best you can do is try to soothe the wounds, let them rest until the worst is over.  If you try to raise a bunch of positive energy on lands actively being damgae for the distinct purpose of healing, it can be like waking up that sick persno. In fact, the whole reason I was motivated to write this post was to identify this distinct difference.  In my experience in working on a variety of distressed landscapes (logging, toxic streams and waterways, strip mined land, poisoned waters, oil pipelines) I know that healing can only take place where there is opportunity for physical regeneration. The whole idea of healing is to restore and regenerate–you can’t do that if there is active destruction taking place. You still can do energetic work, but you do not want it to be directed towards the purposes of regeneration or recover, but rather soothing the worst of the suffering. I’ll take a whole post to explore this subject in more depth in next week’s blog post.

 

#5: Shifting Actions: Direct and Indirect mitigation of damage.  The last thing I’ll mention today is shifting actions. Shifting your actions to consume less and create less of a burden on the land is not a method of land healing, but it is a method of mitigation and prevention. You might consider this a kind of “preventative care.”This shift is the kinds of behaviors and actions that we do in order to mitigate further damage, to reduce our impact on the land, and so on. This typically happens through various kinds of “sustainable” practices and earth-centered living: a lot of options presented to us by mainstream society fall in here (and many of the not-so-mainstream).

 

 

Of course, this list doesn’t include the work the land itself does to heal–and its doing that all the time.  But here I’m focusing on the relationship between the land and humans–what we humans, as druids, as permaculturists, as people spiritually attuned, can do, here and today to heal our lands. .

Readers–I invite you to help me develop this framework.  Is there any kind of basic land healing strategy that I’ve missed in the above?  How do you enact these or see these enacted?  Thanks, as always, for reading!