Category Archives: Meditations

Daily Rituals and Daily Spiritual Practices

In my time as an Archdruid and now Grand Archdruid in the Ancient Order of Druids in America (AODA), a set of questions I see often are questions surrounding the establishment of daily ritual or daily practice question. These are questions like: how do I figure out how to do something every day and actually stick to doing it?  How do I build daily rituals into my life? What are some daily rituals people do?  Why would I want to do daily practices?  Since these questions are so common, today’s post explores the idea of daily rituals and practices for druids:  I’ll share how to begin and some considerations and also share a number of examples of daily or regular practices that you can do to deepen our druid path.

Daily practice

Daily practice

The idea of a daily ritual is, of course, that you do something at the relatively same time every day and it becomes part of your daily routine.  We have tons of daily rituals that aren’t necessarily sacred, from feeding pets to sitting down for a meal to brushing teeth.  We may also have unconscious rituals, like laying in bed in the morning and reading a book or mindlessly looking at social media every time we pick up our phone.  Some of these rituals (brushing teeth) are obviously good for us while some (social media at the beginning and end of the day) may actually harm our mental health.

Daily rituals and practices within the context of spirituality can help us achieve some of our spiritual goals: attune with nature, offer us healing, improve our mental health, offer us grounding, and help us deepen our practice and our connection to core work.  Daily rituals that are established may help us when we have times of challenge or instability (hello, pandemic!) and offer support.  Daily rituals can also help us deepen our spiritual practices–you might think of daily rituals similar to how a musician practices scales.  The more we do our practices, the deeper we connect with them and the more they build both meaning and power over time.  One of the best things you can do is to find a way to engage in regular practices and ritual work, to provide some consistency and forward momentum to what you are doing.

Setting Ritual Goals and Examining Life Circumstances

What really helped me in establishing a daily ritual was to give the practice some serious thought and consideration before I began. I didn’t want to do daily rituals because someone else told me to do so.  I wanted to do daily rituals because I wanted them to enrich my life and offer grounding and connection.  Even if the daily rituals were recommended by a druid order or study program, I wanted to find the motivation intrinsically and be motivated not because I should do them but because I wanted to do them and saw a benefit.  These are the kinds of questions that you might find helpful in finding your own intrinsic motivation and discovering what you hope to gain from such a practice:

1. What do you want to accomplish with a daily ritual?  Articulating your goals will likely help you decide what practices might be appropriate.  Here are a few ideas for you:

  • Prayer or devotion
  • Connecting with nature
  • Improving mental health or clarity
  • Deepening spiritual practice
  • Staring the day in a positive / sacred way
  • Ending he day in a positive / sacred way
  • Preparing for sacred living
  • Preparing for sacred dreaming
  • Offering a daily commitment to your practice
  • Taking a quiet moment in an otherwise busy day
  • Simply feeling good

Come up with your own list of things you’d like to accomplish and go from there!

2. Does your tradition or order already offer a daily ritual or practice?  If so, this is a great place to start. Most traditions offer some kind of daily practice–a mediation, prayer, or energy working.  This connects you both to the tradition you are practicing and allows you to focus your practice in ways that are useful to continue to learn that tradition.

For example, in AODA we offer two daily practices and a weekly practice:  we encourage regular time in nature (at least 15 minutes each week) and we ask that all members perform a daily Sphere of Protection and also engage in meditation.  These three practices are at the heart of what we do and help strengthen one’s spiritual journey in AODA druidry, give connection to the order, and offer considerable spiritual benefit.  I always do these practices and have a few others I’ve added in over the years :).

3. How much time do you want to spend?  Do you have 5 minutes, 15 minutes or 30 minutes a day to spend?  My suggestion here is to have a basic practice that you can do regardless of whether you are in your normal routine, are traveling, have house guests, or whatever else it may be.  You can also have an extended practice one or two days a week.

Remember that you are in this for the long haul.  It is better to start small with something you can sustain rather than something that you will never be able to sustain long-term.  If you start small and have good results, you can always add more over time and feel good about your practice.  If you start big and can’t maintain what you are doing daily, it might make you feel bad and be a detriment to your spiritual growth.  Thus, small, slow steps are best.

For example, when I was doing a lot of work travel and often staying with others in various hotels, I tried a longer daily practice and found it difficult to maintain with the travel–and then it was harder to pick back up when I came home and my practices would fall off before I had to jump-start them again.  Since this happened with unerring frequency, I decided that I wanted a small daily practice that could be done in the bathroom at a hotel or while taking a walk in a city.  Thus, I kept it pretty basic (SOP, walking meditation, and some observation of nature), knowing that I could always do that practice regardless of what was happening in my day.  And I built in regular once-a-week larger practices that I could do when I had more time or was home.

4. What time of day is best for you?  Another factor here is to find a way to build your daily ritual into your routine at a time of day that works best.  For example, if you are exhausted at the end of the day and are non-functional for the last hour or so before bed, it’s probably not a good idea to try to meditate for 15 min because you’ll fall asleep (not that I have ANY experience with that, haha!).  A better option would be to build a daily meditation practice into your lunch break and/or morning routine.  If you are a busy mom and the only time you have is early mornings or when you take a bath, consider how you can build that in. You might have to test out a few things to see what works for you.

I will also note that some people are working in different traditions at the same time, and those traditions are not always energetically compatible (or it is too much to do it all together at once), so it may be necessary to split the practices.  If this is the case for you, you can do one set of practices in the morning and another in the evening.  For example, I also practice the Celtic Golden Dawn tradition, and I prefer to do those practices in the evening to compliment my AODA and druid practices in the morning.

5. Do you have existing routines that you could extend or daily practices that could be altered? Another way to think about building in daily spiritual practice is considering what you already do that is required and/or habituated and that you could extend into a daily spiritual practice.

For example, I am responsible for our morning animal/homesteading chores, which usually take about 30 minutes each day.  I have to do these chores rain or shine, snow or sun, because our animals need let out of their coops, fed, watered and tended.  This gives me a great opportunity to be outside and to take an additional 15 minutes a day to do my Sphere of Protection, drink a cup of tea, and do some light nature observation or meditation or a short walk on the land (pending weather).  This is what works for me now–what worked for me before I had such responsibilities was different, and thus, you should always recognize that if your routine changes, you may have to adapt to a new routine.

Testing and Habituation

So you’ve done the above and have developed a good plan for your daily ritual or practice–great!  The next thing you want to do is test it out.  Why?  Because what you have may not actually be workable, or only partially workable.  One of the things I see new druids do is use their enthusiasm and excitement to build in a ton of practices that they can’t necessarily sustain once that initial enthusiasm is over.  It is better to have a simple practice, 5 or 10 minutes a day, that you can commit to rather than an elaborate practice you can only manage to do once in a while. Thus, spending some time testing the practices to get the right timing, the right time, and the set of practices that work for your best is important.

I suggest trying out the practices for a few weeks or one lunar cycle.  Give yourself time to really dig into them and if they haven’t worked for you, try another set of practices until you find what does.  Developing daily work takes time and its important to give yourself time and be patient.

Daily walks in nature provide room for discovery

Daily walks in nature provide room for discovery

Once you are happy with the practice, then you want to work to habituate that practice. Habits are things we form that become something we simply do (often without thinking) and we almost never miss.  For most of us, brushing our teeth before bed is a good example of this kind of habit.  You don’t really think about it most times, you just go into the bathroom and do it.  Ideally, you can get to that level of habituation with your own daily practices–they are just something you always do and benefit you.  But that’s not where many of us start, and it takes a while to get into that rhythm for two reasons: first, habits take time to form (the 21 days is actually a myth, research shows that it can take anywhere from 15 – 200+ days to form a lasting habit depending on what it is and your own circumstances).

Another thing to realize here is that a major change in life circumstances may lead to a necessary change in your daily practices–and that’s totally ok.  A new home, new job, move somewhere new, new baby or family member, or any number of other things may require you to re-evaluate what you do, when you do it, and how long you do it for.  And that’s totally ok.  Always remember that these spiritual practices are for you.

Finally, be prepared to be flexible.  I like to take a morning walk on our land, but I might shift to a cup of tea on the porch if we are having a downpour.  Recognize that small variations in your daily ritual (depending on weather, if you are sick, etc) are also ok.  This practice is for you and only you.

Examples of Daily Rituals and Practices

There are so many good rituals that you can do.  I’m going to offer a few options for you to spark your own ideas.  Remember that daily rituals don’t have to be formal–they can be simply time spent in nature, a quiet cup of tea with the moon, anything that helps you with your own spiritual practice.

Daily Prayers and Altar Work.  Daily prayers and altar work are probably what most people think of when they think of daily ritual work. Your altar can be a center of your spiritual practice and tending it each day and spending time there can provide you a focus for everything else you do.  Consider any of the following:

  • Leaving a daily offering for spirit/deity/guides/etc.  I like to offer spring water as I can then offer it to a plant the next day (double offering for the win!)
  • Burning incense or lighting candles for a period of time
  • Doing daily divination or tarot card draw
  • Offering prayers or speaking affirmations (e.g. I always say the Druid’s Prayer and the Druid’s Prayer for peace in addition to a prayer that I wrote that reminds me and affirms my path as a land healer and being in service to the living earth)
  • Doing short meditations
  • Daily ritual work, like the Sphere of Protection, mentioned above.

Altar work will often evolve as you do in your spiritual journey or may change as circumstances require.

Greeting the Sun.  Whether you wake up at dawn or later in the day, it is a useful practice to greet and honor the sun (similar to the idea in Yoga of the Sun Salutation, many cultures have done this work in honor of the sun, the giver of light and warmth).  This greeting takes no more than a minute but is a powerful way of connecting you with the giver of life for our beautiful planet.  I like to do a simple greeting.  I face the east and put my arms in the air and simply feel the sun’s rays on me.  I observe the sun’s rays hitting the leaves and landscape. If its an overcast day, I still honor the sun and clouds/rains.  I raise my hands to the clouds facing east and thank the spirits for the rains.  After raising my hands, I bow my head and cross my arms in honor, and chant an “Awen” (Ah-oh-en) for inspiration for the day.

Greeting the sun!

Greeting the sun!

Communing with the Moon. The phases of the moon present another opportunity for daily ritual.  You can get or make a moon calendar (my moon calendar is wood burned and in the PA Dutch tradition).  While you can’t always see moonrise depending on the weather and time the moon rises, you can take an opportunity to acknowledge the moon.

For this, what I do is brew a cup of lunar tea (using lunar herbs like violet, mugwort, ginger, passionflower, clary sage, or hibiscus) and take my steaming cup of tea outside (unless it is really frigid, and then I’ll sit in a window instead).  I hold my cup of tea so that I can see the reflection of the moon in the tea, and wait a few minutes, feeling the connection between me, the moon.  Then I drink the tea, saving a bit in the bottom to pour on the earth as an offering.

Tree energy exchange. Go to an accessible larger tree (accessible as in you can easily get there). Place your back to the tree and allow the energy of the tree to flow through you (particularly if you are feeling tired or depleted). If you have an excess of nervous energy, place your front to the tree and allow it to subside.  (You can tie this to my “tree for a year” challenge from earlier this year!)

Mindful Eating and Honoring the Harvest. I like to build this daily ritual in for at least one meal to help connect me to the living earth and have gratitude for what the land provides.  Choose a meal where you can be alone or eat in silence (which may not be possible every day!)  Ideally, take this to a nice place where you can look out upon the land or be in the sun.  Place your hands over the meal and express your gratitude in your own words (I like to express gratitude to the land, to the farmers who grew it, and to anyone who prepared, packaged, or shipped it. If you grew it, even better!)  Now, really be present with this meal and dedicate yourself to simply being present and enjoying it.  Chew each bite and savor the taste.  Engage with your senses.  When you are finished, offer gratitude.

A winter view from my own druid's anchor spot

A winter view from my own druid’s anchor spot

Observation and a Druid’s Anchor Spot.  Another really great way to honor the changing of the seasons and to connect with nature is the practice of the Druid’s Anchor spot. I think this is one of the most powerful ways of attuning deeply with a local place.   More on the Druid’s Anchor Spot can be found in this post.

Daily Divination. Using an oracle, ogham, or tarot deck can offer you insight into your day, offer themes for meditation, and be an excellent way to really learn a divination system.  Doing a simple one-card or one stave daily draw is a nice way to start or end a day and can be combined with many other practices.

Candle Meditation. One of my favorite daily meditations is a simple candle meditation.  This meditation not only encourages calm and rest, but it also strengthens focus and cultivates inner vision (which is necessary for most advanced journey or shamanic work).  I like to do a candle meditation before I go to bed, sometimes burning some mugwort to encourage vivid dreaming.   A dark room is best for this practice.  Light a candle and place it before you.  Spent time staring at the candle, affixing how it looks firmly in your mind.  As you do this, quiet your breath and settle into a comfortable position.  After you are calm, close your eyes and keep the flame burning in your inner eye.  Breathe and focus on the flame.  If you lose your focus, simply open your eyes, affix the candle flame in your inner eye, and close them again.  Even five minutes of this practice a day will yield results.

 

In conclusion, I also want to remind you that in addition to daily work, you might have seasonal work that varies by the season–you can read all about that here.

Also, dear readers, I hope that you will share additional ideas for how to build daily rituals into your spiritual practice!

Beyond Divination: Four Spiritual Uses for the Tarot

The Fool from the Tarot of TreesWhen people think of the Tarot, they often think of its primary use as a divination tool.  Tarot is an incredibly versatile tool, and now you can get hundreds of decks on practically any theme, choose from dozens of books to help you learn, and access a wide variety of free online resources.  Learning to read them as a divination method is as straightforward as picking up a book, drawing cards, and reading entries–and yet mastering them can take a lifetime.

I wanted to share a few additional ways that I’ve used the Tarot over the years to enhance my spiritual practice.  The Tarot has many uses beyond divination, and learning some of these can deepen your work with the Tarot even further. These methods can be tied directly to divination uses, help you learn the Tarot in a new way, or be used on their own. All images are from the 10th Anniversary Edition of the Tarot of Trees – if you haven’t yet checked out the new Indegogo campaign to preorder the new edition, please consider doing so!

Journeying with the Tarot

One of my favorite uses of the Tarot, and one that I think you can do with a wide variety of decks, is using the Tarot as a journeying tool.  For example, if you gaze into The Fool card from the Tarot of Trees above, you can see how that card was intended to lead you on a journey. Imagine continuing to travel that path that the Fool is looking down upon. You can envision yourself going off into the distant mountains and seeing who you meet there.  Perhaps you’d meet a higher self, other archetypes or individuals from the tarot, or other spirit guides.  The entire Tarot can work this way–creating a rich and meaningful landscape where you can explore the world of spirit. Deep journeying techniques often use an aid to help you go deep into this world (what this world actually is is subject to interpretation: some believe it is the imaginal world, the world of your subconscious.  Others believe that you are using your imagination to access and interpret something beyond you–a world of spirit. The practice works regardless of what you believe!)

A simple way of journeying is to open up a sacred space (see next entry for one idea) and then do deep breathing exercises to help put yourself in a receptive place so that you can focus on the journey at hand. Place the card in front of you, perhaps on an altar.  Focus for a few moments on the card, noticing the different features of the card.  Close your eyes and visualize the card before you (if you have trouble doing this, just open and close your eyes a few times till you can). Once you have the card firmly visualized in your mind’s eye, step into that scene, and see where spirit leads. You may meet new spirit guides, experience new places, and most importantly, have deep insights about yourself and your work in the world. I have a separate post on spirit journeying, and I will refer you there for more information on how to do this if you are new to it.

Finally, I will say that some decks and cards are better for journeying than others.  Some have what I’d call “gateways” into the cards, where your eyes are naturally invited in.  Certain simplistic themed decks may not work as well as more complex decks for this purpose, but every deck is worth a try.

Tarot and Holding Sacred Space

The World from the Tarot of TreesThis is a technique I developed when designing the Plant Spirit Oracle deck–I wanted to ritualize the use of the deck.  Thus, I realized you can use any deck (oracle or Tarot) to open sacred space.  In druidry and other neopagan traditions, we typically call the four directions/elements (OBOD) or seven directions/elements (AODA)–and while individual druids can modify these calls to the directions/elements as they see fit, we are always essentially drawing upon the same energy sources to open sacred space. While there is a benefit to doing so, as you develop deep relationships with those energies over time, it creates a static rather than dynamic system.  What I mean is that you are always drawing upon those same energies.

Adding the element of a Tarot deck or Oracle deck creates a more dynamic calling, where you are essentially using the deck to create a dynamic map of energy that is spirit led. That is, rather than calling in the energy of earth, air, fire, and water, you can draw a card for each of the quarters and those cards would lend their own energy.  In terms of the tarot, you can choose to do this with just the major arcana or use the entire deck. In essence, you go to each of the quarters, draw a card, and invite that energy to hold that quarter for you. I also have a post on this technique, so check it out for more details!

Tarot and Archetypes for Understanding, Meditation, and Reflection

Five of Pentacles - Tarot of TreesAnother powerful way that the Tarot can be used is an extension of the Tarot as a divination tool. The first 22 cards of the Tarot are the Fool’s Journey. This is where the Fool (card 0) goes on a journey through the major arcana, meeting many different figures and having different experiences (Justice, Death, Strength, The Star, etc), and coming to a deep sense of realization and self-actualization during the experience (The World). These archetypes in the Major Arcana are closely aligned by those in use by other authors exploring self-development processes, notably, Carl Jung and Joseph Cambell. Jung’s work on archetypes and dreams, for example, helps us look deep within ourselves to see how common archetypes play out or manifest out of our subconscious. I find that you can do similar kinds of work using the Tarot as a focus.

Draw a card from the major arcana (or the full deck if you prefer) and spend some time with that card. Consider using discursive meditation, freewriting, or other reflective techniques to think about the role of that archetype. For example, if I drew the Hermit and wanted to explore it, here are some of the questions I might consider: How does energy like the Hermit play into your life? In what ways have you felt that you need hermitage? In what was has hermitage benefited you?  Do you have people who have filled this role or are you moving into this role?  These kinds of reflections and meditations can be powerful and give you deeper insight into yourself.  One of the ways that I originally learned Tarot was doing just this

Tarot and Bardic Inspiration

Two of CupsIf you practice any of the bardic arts (storytelling, poetry, music, dance, visual arts, etc) you might consider using one or more of the cards as inspiration for your work. For example, you can do a dance focused on the Queen of Cups and embodying her, or a poem dedicated to the three of wands. The reason that I ended up painting the Tarot of Trees those years ago was this exact inspiration–as I was learning tarot, I wanted to do my own inspirations.  That ended up going in a direction I didn’t expect–painting and self-publishing my own tarot deck (and later, oracle deck!)  But the original intention of my work was to explore these ideas as a bard, as a visual artist, and to really think about how I would translate them into the new theme. How could I translate, say, the brashness of the Knight of Wands into a tree? It was great fun–so let the awen flow and be inspired! It also allowed me to develop my own meanings and understandings for this work.

Thus, thinking about how to use the Tarot as a catalyst for your own work could be a great avenue into new possibilities as a bardic practitioner.  Perhaps you compose a series of poems around the major arcana or do a series of paintings.  Perhaps you can create a dance, a story, or a song.  You can even decide to create your own deck (I have a post about creating your own tarot or oracle deck if you are interested!)

Conclusion

Dear readers, I hope that these inspirations give you some new ideas for how to work with Tarot beyond divination meanings. If you have other ways that you use the Tarot, please share it in the comments.

Rituals and Prayers for Peace

Peace is a fundamental part of the druid tradition. The ancient druids had roles as peacemakers and justices, and today, many druids find themselves in a position of promoting and fighting for justice and peace.  A lot of this work is happening right now: working towards for the equal rights and treatment of black, brown, and indigenous people; fighting on the front lines of the pandemic as a medical worker or essential personnel; or and trying to work for inner peace in these challenging times, just to name a few.  Given what is happening at present, it seems like a very good time to start, reaffirm, or deepen a spiritual practice that focuses on spreading peace. Thus, in this post, I’ll share a peace meditation, peace prayers, and peace rituals that you might use as part of your practice. I also think that the more of us that do the work of peace in our spiritual lives, the more peace we can spread throughout the world at this very critical time when it is so needed.

Meditations on Peace

Peace

Mediations on peace can be an excellent first step in starting or re-affirming a peace practice as part of your spiritual work. I find two kinds of meditations that are particularly useful for this: discursive and energy visualization.

Discursive meditation allows us to work through difficult concepts and come to deep understandings. Meditating on the definition of peace–what it looks like, what it entails, and what it would take to bring that peace into the world can be highly productive.  You might explore peace from multiple angles:

  • Definitions: what is peace to you? How do you define it?  What features does it have?  How might this definition align with or deviate from other perspectives?
  • Peace within:  What does peace within look like? how might you foster peace within? What are the concrete steps you can take?
  • Peace at home: What would peace look like in your own life and in your immediate family? How can you foster peace at home?
  • Peace in your community: What might peace look like in your broader community? In your country? In the world?  How can we foster peaceful interactions in our communities, especially among diverse groups?
  • Peace between humans and the land: What would peaceful interactions look like within your landscape? How can we foster peaceful interactions between human and non-human life?  How can we be at peace with nature? How can we achieve balance?

This set of meditations can take some time, but it is certainly worth work doing.  I recently worked through this list, doing five distinct meditations for each of the bullet points above.  This helped me affirm my commitment to this work, both within and without.

Envisioning and visualizing peace is a second meditation technique, this one with an outward focus.  For this meditation, you might focus on one of the above spheres (e.g. peace within, peace in your immediate surrounding, peace in your local community, peace in your country, peace in the world, peace among humans, and non-human life).  The alternative is just to focus on peace broadly and let the energy go where it is needed.

Towering White Pine, Parker Dam State Park, PA

The white pine, the tree of peace here in North America

Begin this meditation by sitting quietly and focusing on peace within.  Pay attention to your breath (using breathing techniques, like the fourfold breath or color breathing, both described in the Druidry Handbook by John Micheal Greer).  Recognize that this initial step can take some time–both in terms of an individual meditation session or a number of sessions.  For me, peace within means a quiet mind where I am able to slow racing thoughts, anxiety, or any other stressors and just be in the present moment.  I breathe through this for a while and then continue.

The second part of the meditation is simply sending some of that peace out into the world, directing it to whatever sphere you see fit (a caveat here–keep your direction of peace broad and unspecific.  Let spirit work with your intention as is best.)  You can envision peace in the four quarters of the world, for example, or envision specific scenes that would promote peace over violence (use some of your meditations from the first meditation activity).  I think this should be fairly intuitive–the more you practice, the more you will be able to send peace.

Prayers for Peace

Prayers for peace are also a wonderful way to begin, continue, or deepen a peace practice. Within druidry, both of the most common prayers invoke peace, justice, or both:

The Druid’s Prayer for Peace

Deep within the still center of my being, may I find peace
Quietly within this grove, may I share peace
Gently within the greater circle of [humanity / all life] may I radiate peace.

The Druid’s Prayer (Gorsedd Prayer)

There are actually a few different versions of the Druid’s (Gorsedd) Prayer.  For peace prayers, I prefer this version, which Iolo Morganwg attributes to the Book of Trahaiarn the Great Poet

Grant, oh spirit, Thy protection;
And in protection, reason;
And in reason, light;
And in light, truth;
And in truth, justice;
And in justice, love;
And in love, the love of spirit,
And in the love of spirit, the love of all existences

Peace Within: A Daily Peace Ritual

In druid rituals stemming from the druid revival, we often begin by declaring peace in the quarters (either going around the circle starting in the east (AODA style), or crossing the circle (e.g. going from north to south and east to west, OBOD Style). I have found that in this time, affirming peace in the four quarters, as well as within, has been a very useful daily practice and have developed the following ritual for peace.  I’ll first share how I do it, and then share the general model that you can adapt.

Grandmother Beach asks for peace

Each morning, I go out to care for our homestead flocks (our chickens, guineas, ducks, and geese). This is part of my morning ritual–and after I’m done letting everyone out of their coops, filling up water buckets and food troughs, I make sure I pause, take in the day, and declare peace. I just stand in the yard and spend a moment meditating on each direction (I start in the east since that is where the sun is rising).  I observe the east, seeing birds, watching the sun through the clouds, and paying attention to the air.  Then I say “May there be peace in the east.”  I do the same thing at each of the remaining three directions.

Finally, I focus on my own person and put my hands on my heart and say the Druid’s Prayer for Peace.   This is my adaptation from the OBOD’s Prayer for Peace.  I’ve adapted OBOD’s prayer to expand to all life, not just human life. And so I say:

Deep within the still center of my being, may I find peace.
Quietly, within the circle of this grove, may I share peace.
Gently within the circle of all life, may I radiate peace.

I then intone three ogham for peace, Koad (Grove); ifin (Pine), and Eastern Hemlock (Onn).  The first ogham is the grove ogham, representing the grove of trees coming together to resolve disputes and come to peace.  Thes second is pine, which has been a symbol of peace in North America for millennia, and I honor the peace of the ancestors of the land hereby intoning it.  The third is Gorse, which represents hope, potential, and the possibility for change.

This simple daily ritual helps me not only radiate peace and embrace life in the broader world but send a little bit of that peaceful energy out.  It also helps me get off on the right foot during this challenging time.  Here’s the ritual in a condensed form that you can use:

Druid’s Daily Peace Ritual

Face the east and quiet your mind.  Visualize peace in the east.  Say “May there be peace in the east.”  Do the same with the other three directions: south, west, and north.

Place your hands on your heart and say the Druid’s prayer for peace.

Deep within the still center of my being, may I find peace.
Quietly, within the circle of this grove, may I share peace.
Gently within the circle of all life, may I radiate peace.

Intone the three ogham three times each. As you do, envision peace radiating outward:
KO-ud
EE-van
OR

Cross your arms and say, “I thank the spirits for peace, justice, and blessings.”

Honoring the Peacemakers

A final thing that I do to envision peace is to honor the ancestors of the druid tradition.  The ancient druids were considered wise people who were justices, diplomats, and peacemakers among their people. This is an idea to which I can try to strive.  Meditation on this concept regularly along with some ancestor-of-tradition work can support this practice.

You might consider honoring other ancestors of peace in your practice, those peacemakers of the past whose work in the world is useful to remember.  Dr. Martin Luther King, James Farmer, or others who have fought for racial peace might be good focuses right now.

The Work of Peace

The work of peace is not easy, but extremely necessary to create a more equal, just, and welcoming society for all. I hope these simple practices support you during this very challenging time and offer you some additional tools in the work of peace in the world.

A Tree for Year Challenge

Into the trees

One of the most common questions that people ask when they start down a druid or other nature-based spiritual path is: how do I connect deeply with nature?  Connecting to nature can happen in such a wide variety of ways.  It can happen through connecting with our heads, through learning, study, and engaging with books or classes.  It can happen through our hearts, where we emotionally connect with nature and places.  It can also happen through our bodies when we physically experience the natural world.  It can be through our spirits when we connect with the spirit of the tree.  But regardless of which of our selves and methods we use, it requires an investment of ourselves, our time, and building a relationship.

 

A while back, I wrote about the Druid’s Anchor Spot, which is a spot that you can use to regularly engage and observe nature–a spot that you return to, again, and again, and learn through observation, interaction, and quietude/meditation.  Drawing upon this concept, I’d like to issue a challenge to my readers for this year:  Spend a Year and a Day with a Tree.  The idea is simple: find a tree, commit to visiting it each day for a year (or taking a piece of it with you if you are going to travel) and learn from the experience.  Here’s how to go about this:

 

The Druid Tree Challenge:

Find your tree. Find a tree or plant that you connect with and that is willing to engage with you in this work. This should be a tree that you can have daily access, such as one living on your street or your land.  Choose any tree that you are drawn to.  This tree should be willing to work with you, and before you begin this, make sure this is so (for how to communicate with trees see my communication links below).

 

Establish your relationship. I would suggest starting with communication with your tree and ensuring that the tree is willing to do this deep work with you.  If you are still developing your plant spirit communication skills, here are some possible communication strategies:

As you do this work, ask the tree what you can do in exchange.  The tree may want regular offerings or you to plant some of its seeds/nuts.

 

Visit your tree every day this year.   Visit your tree, even for a few minutes, each day.  Visit your tree regardless of the weather (this is good as it gets you outside). At least once a week, spend at least a half-hour with your tree, including some time in meditation. If you travel, see if you can take a piece of the tree (a leaf, a nut, a stick, etc) so that you can still spend time with your tree, even at a distance.

 

A wonderful tree to get to know!

A wonderful tree to get to know!

Keep a journal of some kind. You don’t have to write in your journal every day, but do document your experiences with your tree regularly.

 

For some, what I’ve written above will be enough to take on the tree challenge.  For others, I have offered some additional suggestions by month so you can keep moving forward and learning and growing with your tree.

 

Tree activities by Month:

January: Offer your tree a blessing or wassail. This week — January 17th — is a traditional day for wassail ceremonies, and thus, anytime in late January is good for offering your tree a blessing. I have a post on two kinds of January tree blessings–I suggest you do one of these blessings for your tree before you move too much further into the year.  This is a very good way to start your year with the tree and ensures health and abundance for your tree.

 

February: Learn about the history and ecology of your tree. Start learning about your tree.  What kind of ecosystem does your tree grow in? What kind of life does it support?  How old might your tree be?  One of my favorite resources for this is John Eastman’s set of books–he shares not only information about trees and plants in terms of growth habits and botany but also, the web of life and key species that are connected to those trees and plants.  Observe.  Identify anything that you can around the tree, such as moss or lichens that may be growing.  If you live in North America, you can also look back through my list of trees that I’ve written about: Chestnut, Cherry, Juniper, Birch, Elder, Walnut, Eastern White Cedar, Hemlock, Sugar Maple, Hawthorn, Hickory, Beech, Ash, White Pine, Oak, Apple, and Black Locust.

 

March: Learn about the traditional uses of your tree.  How have people used this tree before? How do they still use it?  Books on edible wild plants are good places to start, as are books like Eric Sloane’s A Reverence of Wood that teaches much about the traditional uses of trees.

 

April: Practice deep listening.  Hear your tree’s story. Learn about its history on your landscape.  Simply listen to the tree for this month.  You can use my series on plant spirit communication for guidance: part I, part II.

 

May: Learn and practice the magic of your tree.  Each tree has its own magic.  Some of this you can uncover with books, stories, and legends (such as through my own “Sacred tree” series above) but I would suggest you look beyond the books.  Hopefully, by May you will be regularly communicating with your tree and your tree will be able to teach you some of its own magic.  Ask and see what happens.

A practice you can use if your tree doesn’t reveal one is tree energy work (adapted from John Michael Greer’s Celtic Golden Dawn work). If you are feeling stressed out and overwhelmed, put your back against the tree and exchange energy.  Your nervous system will connect with the tree and slow down, connecting to the tree’s rhythms.  Breathe deeply into the experience.  If you are feeling depleted, do the opposite, by hugging the tree.  Again, breathe deeply into the experience.  This is a useful practice to do often with your tree.

 

June: Engage in spirit journeying with your tree.  A step up from learning the magic of the tree is asking the tree to take you on a spirit journey.  See what happens and what you learn.

 

July: Focus on experiencing your tree with your senses. This month, use your senses to experience your tree. What does your tree smell like?  Feel like?  Look like? Sound like?  Engage in a sensory experience with your tree.

 

August:  Daydream. Plan unstructured time with your tree.  Simply sit with your tree and be this month.  Unstructured time can be one of the most creatively inspiring and engaging.

 

A wonderful tree to get to know!

A wonderful tree to get to know!

September: Create with your tree. See if your tree will offer you a bit of itself, or wait till a branch comes down in a storm.  Learn how to make something, even something small, from the tree.  You can learn an entirely different layer of your tree if you work with wood, nuts, leaves, etc.  Making something from your tree can encourage you to learn about it on another level.  If you can’t create something from your tree, or, in addition to this, ask your tree to teach you its song or offer you some other kind of inspiration. create a dance or painting, or any other bardic art that is inspired by your tree. Let the awen flow.

 

October: Align with the seasons. If you live in a temperate climate, this month will likely have many changes for your tree, physically and energetically.  Pay attention to those changes and work to align your energy with that of your tree as we move into the dark half of the year.  This is a powerful practice that will allow you to more effectively adapt to the changing season and the dark and cold times (if you live in the souther hemisphere, consider doing this in April intstead!)

 

November: Gratitude. Spend time this month in gratitude for your tree.  Again, ask if you can do anything for your tree.  Bring offerings.  Gather up its seeds/nuts/fruits if at all possible and plant them. Hug your tree. Here are some gratitude practices you can try.

 

December: Reflection. Reflect on this experience with your tree.  Look back through your journal, if you kept one, and think about how your journey has changed and this experience has changed.  Decide what the future holds for your relationship.

 

Closing Thoughts

My own plan for the year is working with a large oak on our property.  This is a black oak, the largest and oldest tree on the druid’s garden homestead property. In December, the tree reached out to me and we began these practices in early January, learning and growing from each other.  I’m excited to see what the year brings and how this work deepens my relationship with nature, this land, and of course, this wonderful oak.

 

As a more broad issue, as we move into further into the 21st century, and now into 2020, things are more than a bit uncertain and terrifying. The more obvious it becomes that humans have to radically change our behavior, the more those in power work to send us and this planet into a downward spiral of pain, death, and extremes. I think a lot of us need some grounding.  Tree magic roots us, grounds us, and gives us strength.  Choosing a particular tree to work with for this year will help you bring that tree’s wisdom, magic, and medicine into your life in a time when we all can use it!

Sacred Dreaming at the Winter Solstice

” When the body is awake the soul is its servant, and is never her own mistress. … But when the body is at rest, the soul, being set in motion and awake … has cognisance of all things-sees what is visible, hears what is audible, walks, touches, feels pain, ponders”- Hippocrates, Dreams

Entering the Dreaming (Hawthorn card from the Plant Spirit Oracle Deck)

Dreams are a critical part of what it means to be human–every night, we dream.  We may not remember our dreams.  Our dreams may be fun, terrifying, illuminating, or simply mundane.  There is magic in dreaming, and magic in our dreams. This magic of dreaming is particularly useful to consider at this time of year, at the Winter Solstice, when the darkness is all-consuming, the sun lays so low on the horizon, not even seeming to be able to bring power and light to the world.  This is the time of dreams and of the night. In today’s post, in honor of the coming winter solstice, I consider the role of dreaming and I share some dreaming techniques that you can use to deepen your relationship and attention to your dreams this time of year.

 

In the last few years, at the Winter Solstice, I’ve spent some time exploring the darkness, dreams, and the spaces of the night. Two years ago, I wrote about embracing the darkness and experiencing candlelight living. Last year, I explored how nature offers us suggestions for embracing the darkness through the quiet of the seeds and lessons of nature.  This year, we’ll explore the human realms and think about how the darkness may encourage our souls and spirits to dream and to travel beyond our physical bodies, gain messages, and gain a deeper connection with ourselves and spirit. The solstice, here in Western PA, gives us 14.5 hours of darkness–plenty of time for deep dreaming and dreamwork.  In the first part of this post, I’ll explore different ways that humanity has considered the role of dreams and dreamwork, and then in the second half of this post, I’ll share some techniques to help explore dreaming more fully.

 

Dreaming in the West: Subconscious and Psyche

In Western Culture, at least here in the US, dreams are not really given much importance, and certainly, they are considered free from mystical qualities. Modern psychologists, including those who study dreaming, see dreams only as a way for the subconscious to process our experiences. A good example of this kind of thinking is found in “Dreamtime and Dreamwork: Decoding the Language of the Night” by Stephen Krippner and colleagues from 1990. This work is a useful perspective on how psychologists view dreaming and how dreams interact with layers of the psyche. Going back further, Carl Jung recognized that humans have a psyche (a combination of the mind, the body, and feelings) and that dreams were one way in which the psyche communicated to us.  He writes:

 

“Dreams are impartial, spontaneous products of the unconscious psyche, outside the control of the will. They are pure nature; they show us the unvarnished, natural truth, and are therefore fitted, as nothing else is, to give us back an attitude that accords with our basic human nature when our consciousness has strayed too far from its foundations and run into an impasse.” –Carl Jung, Collected Works Volume 10, paragraph 317

 

Thus, within the realms of the west, dreams are mostly considered manifestations of our own psyche or subconscious.  We also have plenty of expressions to show how unimportant dreams seem to be with phrases like “only in your dreams”.  While there is certainly validity in the Western Perspective, it lacks any connection to spirit beyond us.  As a druid and an animist, I know there is much more going on than just my psyche speaking to me.

Ancient and Indigenous Understanding of Dreams

Plant material for a dreaming/journeying oil

Plant material for a dreaming/journeying oil

We might look to indigenous wisdom for an understanding of how non-industrialized cultures view dreaming.  In many native cultures, dreaming is a way to connect with spirit (ancestors, deity, etc) and hear messages and to travel in a different world, a world that is just as real as our own.  In the book Black Elk Speaks, much of the teachings that Black Elk conveys to his people were passed to him through his dreams. Dreaming was important to all of the Ogala Sioux people.  As Black Elk shares about Crazy Horse, ““Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one.”

 

The Aboriginal Austrailian Dreamtime is one of their most important concepts, the essence of who they are as people.  As described by Clanchy (1994), the Dreamtime dates back at least 65,000 years and part of it includes stories of how the universe was created, how humans were created and what their purpose was, but also that the dreamtime continues eternally and is both past, present, and future.  The Dreamtime is also the land that they inhabit, the spirit of the place. Dreams that individuals themselves have function within this culture in a variety of ways, including “dreams of passage” (den Boer, 2012) where individuals have powerful dreams surrounding various rites of passage (deaths, births, marriages, etc).

 

We can see dreams at work in various ways with the cultures that influenced modern Druidry, including the Welsh.  In the Mabinogion, The Dream of Rhonabwy, where Rhonabwy dreams for three days, visiting the time of King Arthur, engaging in battles, and playing chess.  The Irish believed and closely linked dreams and omen.  Ettlinger (1946), drawing upon a variety of ancient sources, notes that dreams to the Ancient Irish were considered divinatory, visionary, and healing.  She notes a number of different ancient Irish stories where prophetic dreams lead kings to avoid conflict or seek it out, and they often sought out advice to interpret their dreams.

 

The ancient Egyptians, and later, Romans, Greeks, and Jews created “sleep temples” where people would go, rest, be hypnotized, dream, and have their dreams analyzed.  These temples often helped people with more psychological ailments, recognizing the importance of dreams and sleeping to well being.

 

While I could present much more information here, what is presented is hopefully sufficient to demonstrate that for many pre-industrial and indigenous cultures, dreams have incredible power: they can offer us messages, connect us with our ancestors, connect us with spirits of the land or landscape, offer us augury or predict things to be, and help us connect deeply with ourselves.  While the psychic interpretation of the west is certainly *part of* dreaming, dreaming can also connect us to the metaphysical aspects of the world and spirit well beyond our own minds.

 

Dreaming the Winter Solstice: Some Dreaming Techniques

If you are going to start doing dreamwork, or pursue it at a more serious level, the Winter Solstice is the best time to begin this work–this is when night has the power, the darkness is in the landscape, and dreams have power. The deep darkness is a place of dreams, a place of spirit. Our conscious and controlling selves meld into a dream where we are simply along for the experience that is more than us and yet, intimate with us.  While we dream every night, there are a variety of tools to help us dream deeply, more powerfully, and with practice, more intentionally.  I’m going to outline a few of those practices now as a way to get started.

 

Herbal Allies for Dreaming

In what grows here in North America, Mugwort is the clear choice for dreaming.  Mugwort helps us dream powerfully and intensely, and can be useful for those who have difficulty remembering their dreams and also those who want to work on more intentional dreaming.  Mugwort, fresh or dried, can be made into a tea (don’t brew it too long or it will get very bitter), and is usually quite good when sweetened with some honey.  Mugwort can also be put in a smoking blend or smoked on its own.  You can make a dreaming oil with mugwort (and possibly other herbs like rosemary, borage, or lavender) and rub it on your temples and heart before bedtime. Finally, you can make wonderful mugwort smoke sticks (smudges) either with mugwort alone or with other herbs like sage, cedar, or rosemary.  Any kind of interaction with mugwort can put you in a place of intense dreaming–for that’s what she does–create intense dreams!

Other herbs that help with dreaming are those that calm the mind and body. Many use Valerian or Hops as aids to fall asleep more readily and stay asleep. These kinds of herbs can help put us in a ready state for sleep.

 

Mugwort gives us more access to dreams (Mugwort card from the Plant Spirit Oracle)

Grove Sleep (Temple Sleep)

A technique that I use often is derived from the Ancient Egyptian “Sleep temples” above. The goal of this is to create a sacred grove (ritual space) that allows me to experience dreaming in a more intentional and sacred way.  I recommend this practice when you can sleep in and you don’t have any pressing things on your agenda either before bed or when you wake up. The presence of a significant other can complicate this practice (or, if your significant other has a spiritual practice, you might do it together).

 

What I do is just before bed, brew up some mugwort tea and place my dream journal by my bedside. Then, I turn out the lights and leave a single candle burning.  I open up a sacred grove (using the AODA‘s solitary grove opening) in my bedroom. After I have the sacred grove open, I engage in some mind quieting and meditation techniques, lying in bed. These vary, depending on what I need and where my mind is. If my mind is racing, for example, I might engage in some empty mind meditation. If my mind is already calm, I might use some discursive meditation to help prime me for dreaming (both of these techniques are described here).  I attend to my breathing.  I fall asleep.  Usually, using this technique, the most memorable and potent dreams come in the few hours before I wake up, but this is not always the case.

 

When I wake, I write down anything of meaning in my dreams (including when I wake in the middle of the night).  Then I fall back asleep and keep dreaming.  In the morning, before I do anything else, I write down the remaining notes on my dreams and then close out the sacred grove and go about my day.

 

I don’t obviously do this every evening (that would be a lot!) but I do it often enough that it has become a regular spiritual practice of mine.  Attending to dreams in this intentional way has made my dreams not only more meaningful, but has given me more control over them as well as more chance of remembering them.  I started this practice some years ago, at the Winter Solstice, and it has become a welcome addition to my spiritual path.

 

Dream Journaling

A final dream technique I highly recommend is keeping a dream journal.  I have found that it is helpful to write down at least meaningful dreams, if not all dreams.  I kept a daily dream journal for a year, and since them, usually, write in my dream journal at least once a week.  I keep it by my bed so that I can wake up and immediately write.  If you think you will remember your dream later, I’m sure experience tells you that writing it down immediately after waking is the best way.  If you don’t have a dream journal handy and you have a powerful dream, just hit the record button on your phone or keep a little voice recorder (that is often easier than writing and turning on the light).  The important thing here is to help you remember your dreams and then, you can return to them as time passes.

 

Conclusion

Thus, at the Solstice, you can walk in the landscape of the dreamscape and see what comes. See who you meet, what spirit tells you, what your own subconscious tells you, and enjoy this dream journey! I would love to hear from my readers about your own experiences with sacred dreaming and the techniques you have developed!

 

PS: I will be taking several weeks of a hiatus from regular blogging for spending holiday time with my family, holiday travel, and rest.  I will return to blogging in early to mid-January.  Have a wonderful Winter Solstice / Alban Arthan / Holiday season, everyone!

 

References

Krippner, S. E. (1990). Dreamtime and dreamwork: Decoding the language of the night. Jeremy P. Tarcher, Inc.
Clanchy, J. (1994). Aboriginal Australia: An Introductory Reader in Aboriginal Studies.
den Boer, E. (2012). Spirit conception: Dreams in Aboriginal Australia. Dreaming, 22(3), 192–211. https://doi.org/10.1037/a0028402
Ettlinger, E. (1948). Precognitive Dreams in Celtic Legend. Folklore, 59(3), 97-117.

A Bardic Sigil Technique

Sigil creation in progress!

I open up a sacred grove with intention.  After opening the grove, I sit for a few moments, breathing deeply and centering myself.  When ready, I pick up the chalk pastel and I allow the chalk pastel to move across the page, closing my eyes at points, emphasizing lines at points, and letting me be in the flow of the moment.  I keep refining the design, moving pieces of it to new areas of the paper.  I don’t focus too much, paying attention instead to my overall intention: a specific land healing sigil, a sigil that will link different sacred sites I’m working on and work with ley line energy on the landscape. After a number of versions, the sigil seems complete, and I work to transfer it to a wooden round–the process of transfer allowing it to undergo yet another, final, revision.  In today’s post, I’ll share this technique I’ve developed and will discuss how you might use these kinds of sigils for a range of purposes, particularly for gratitude practices and land healing.

 

What is a sigil?

The concept of a sigil, a magical symbol imbued with intention, has been a longstanding part of many esoteric traditions. All through the history of hermetic magic and western occultism, sigils have been used for a variety of purposes (such at those found in the Three Books of Solomon, including the most famous Lesser Key of Solomon).  The term “sigil” derives from Latin, meaning a “sign, mark, or seal”.  It comes from the earlier terms sigillum and sigilla (statuettes, little images, seal).  What was a seal, after all, but a sign of power and authority? Sigils have a wide range of uses within various magical traditions and there are lots of possibilities for creating them, empowering them, and employing them.

 

Part of our ground sigil at MAGUS 2018

Druids don’t seem to use sigils much as part of our tradition, but occasionally they surface. For example, one of the big rituals we put together for MAGUS 2018, a land healing ley line ritual, used a giant sigil on the earth to help focus our intentions and movement. I have been incorporating sigils for a long time in my own spiritual practices, especially for land healing work and gratitude practices on the land.

 

One of the ways I like to think about sigils within the framework of Druidry is that they are a synthesis of all three of the druidic expressions: we use the bardic arts to bring them to life, but use druid and ovate wisdom in order to help create the spaces and intentions for their work. It is through this synthesis that the sigil itself can emerge–born of our bodies, minds, and spirits. I think there is a lot of potential for sigil work, both within the bardic arts (integrating specific sigils into your visual arts) and also as part of a larger nature spiritual practice.

 

In the rest of this post, I’ll share one sigil making technique, adapted and expanded from Jan Fries’ Visual Magic.  Early in his book, Fries describes part of this process–what I’ve done is add my own take to it, expend it, and make it fit within a more druid framework.

 

Preliminaries

My chalk pastels (garage sale find!)

Supplies. In order to make sigils, you don’t need much. You need something to draw with and you need some paper.  I prefer to do sigil making on large paper rolls of recycled paper (you can get brown recycled paper rolls easily).  The larger roll allows for more free expression while the sigil is being created. The second thing you will need is some kind of media for drawing: I am using chalk pastels (which show up beautifully on the dark background).  You could use a box of crayons (which would work great on white paper), colored pencils, oil pastels, etc.  I think you would get a different effect if you used wet media vs. dry (the dry media allow you to pay less attention to the needs of the media, like mixing paint colors or using water).  But by all means, experiment!

 

After I complete the sigil on paper, I like to make it more permanent in some way (particularly for the kinds of uses that my land healing sigils are for). For this, you might create a sigil in clay, in wood, or painted on a stone.  In my example above, I am using round wood slices with a wood burner.

 

Setting intention. The other thing you will need is an intention. Setting your intention in advance is a useful practice and can be done through a simple meditation technique.  I used discursive meditation (described in the link the last sentence) to help me set my intentions for my sigil work.  I think its important to spend some time with your intentions (the whole idea of being careful what you wish for!) I think it’s useful to consider carefully what intentions you might want to put into a sigil and out in the world: that your intentions are good and with sacred intent.

 

For today’s walkthrough, I am working on a series of land healing sigils.  I used to carry around just one sigil that I’d leave everywhere; like a general blessing sigil.  I crafted it many years ago and have been painting it with walnut ink on stones and on the insides of hickory shells and acorn caps.  I would take these in a little bag with me wherever I would go.  But recently, when I was at a site where they were doing mountaintop removal, I didn’t want to leave one.  The general “blessing” energy wasn’t right for that site–it needed a “sleep” and “soothing” kind of energy, and my sigil energy wasn’t working for that purpose.  So I decided to create a whole set of new land healing sigils (which I will share in an upcoming post so others can use them too).  My intention for the sigil in today’s post is a “linking” sigil for land healing work.  I have meditated on this concept and have been working with it for many years and felt it was the right time to put this intention into a visual form.

 

Sigil Making Walkthrough

Start by opening up a sacred grove or sacred space as your own tradition may offer. If you don’t have a sacred grove/space opening, something simple like calling in the four quarters, purifying the space with the elements, and offering a prayer or two (like the druid’s peace prayer) can work. You can then imagine a grove of trees around you, protecting the space and giving you the sacred time in which to work.

 

Once your space is set, return to your intention (or spend some time in meditation).  Feel through and think through your intention before starting the sigil and make sure it is aligned with your overall journey and goals.  Take all the time you need to do this work.

 

Now, take out your supplies and give yourself a lot of paper to work on.  Keep your intention in your mind, and start moving the pastel across the page.  Don’t worry about what it looks like or where you are going.  Just keep drawing.  As you draw, you might switch colors when one particular part of the drawing catches your eye.  I do this several times, working my way through my own intentions and allowing the drawing to unfold with different colors.   As I work, the sigil itself takes shape (if you see my first photo in this post, that’s after doing a single sigil for quite a while!)

Starting the ley sigil

Continuing to work on the ley sigil

First drawing is done

At some point, you may feel the first drawing is done, but the sigil isn’t complete.  Take a piece of that drawing, whatever piece speaks to you, and re-create it next to the first drawing on your paper.  Now keep going with the same technique as before.  Here, we can see part of that first drawing coming into the second one.

Second drawing underway

I did this a third time and worked with the final sigil a bit more.

Third drawing begins

Final sigil drawing on paper

Now, consider making it more permanent by transferring it to a more permanent media like wood, stone, thicker board, or ceramic.  I want to transfer my paper based sigil to some other surface, something that will actually seal the intention and magic into the sigil.  To do this, after meditating on the final sigil on paper, I switch it to a more permanent media (painted stone, woodburning, etc).  So for this, I took a cedar wood round and then allowed the wood to work with the sigil, which changed it a bit more.  Again, I don’t try to exactly replicate the paper sigil, but allow the wood to speak to the sigil and the final sigil to emerge.  Usually, the sigil may be further simplified during this final process.

The final sigil in wood

 

TAfter making your sigil, you will want to do additional ritual to empower it.  I prefer a “raising energy” approach, particularly as you used a more contemplative and inner approach to set your intention.  So, in a sacred space, drum around your sigil, raise your voice in song, dance, bring the power of the elements and the powers of nature and spirit that you work with, and ask them for aid in empowering this sigil.  There is no right or wrong way; feel your way into this work and do what feels right.

 

After that, you set it to work helping you with whatever intention that might be.  For this specific sigil above, I will create these and put them in a pouch that I carry with me, being one building block of my larger land healing and blessing work. That’s how these particular sigils are best put to use.  But other sigils may be put to use in other ways, depending on your intention.  If you are seeking a peaceful home, you might create a piece of art with that sigil and hang it on the wall in your house.  If you were working on a sigil for healing for a sick friend, you might create it (with their permission of course) and then give it to them to put by their bedside.  While there is no wrong way to use a sigil–the energy of it does need to get out into the world in some specific way.

 

Variants

Here are two variants you can try.  A more traditional sigil making technique starts not with random drawings, but with quickly written letters from the intention one on top of each other.  You write the letters quickly and stylistically, not even caring if they are legible.  Then you work with the layer of letters, in the same way I did above. If you are a very word-based person, you might appreciate this way to start your work.

A second variant is an ovate variant where you work with nature to create a sigil for a natural purpose.  Take portable media and materials out to a place that you want to work with.  Do everything as above, but rather than YOU setting the intention, put it out to nature to set the intention.  You are simply, then, the instrument that creates the sigil.  This technique is also very powerful for land healing, and I’ll also write about it in more detail in an upcoming post.  You can do this with snow sigils among other things!

 

I hope you find this technique useful and helpful!  I’d love to hear your thoughts about how you create sigils, how you use them, and how they might work within nature-spirituality based practices.

A Journey through the Senses: Breathe Deeply

An Ancient Black Oak

An Ancient Black Oak

Over the summer, I spent the weekend at a beautiful farm with my family for a family reunion. That land had gifted me, and all of us, much that weekend. I had found some stunning new stones for pigments, I had spent tranquil time on the lake, and I had talked with many of the trees there. So, as I was preparing to leave, I walked up to a giant oak on my way out. I gave it a big hug. It had rained the night before and the trunk was covered in lichen. I took a breath and the smell was that sweet and earthy smell of lichen. I remember the smell the first time I smelled such a lichen. It was down in Louisiana, and I had visited an ancient live oak with some druid friends. A branch had fallen on the ground. My friend picked it up and she handed it to me and she said, you really should smell it. And I did. It had this sweetness. The smell isn’t something that you can put into words. It’s simply smells amazing. Slightly sweet, slightly earthy, very serene.  It smells like nothing else in the world.  To this day, I feel like that lichen smell connects me to the wisdom of the ancient druids.

 

I am also reminded of this powerful connection right now, as the maple leaves are turning to fire and falling gently to the earth. Those leaves carry the scent of memories past, so many moments over time. Moments of jumping and burying myself in leaves, of chestnuts roasting, of raking leaves and preparing garden beds. The smell of the last of summer leaving as winter creeps ever closer.  The smell of the Fall Equinox making way to Samhain. It’s just a smell that is magic, connecting me deeply with one of my favorite times–and trees–upon the landscape.

 

When we’re thinking about connecting with nature with the senses, usually, our sight dominates. We’re looking for things. We’re observing. We are experiencing the world through its beauty and vision. I wrote about nature observation in a few ways earlier on this blog.  But, most of my previous posts have been focused on sight-based observation, and thus, perhaps the other senses are neglected. We spend a lot of time in our heads, almost in a disembodied state where our eyes put input directly to our brains (often from screens, etc).  When we breathe, we fill our lungs, which brings oxygen to our entire body.  We breathe into our heart spaces, allowing ourselves to be embodied and have more embodied experiences.  This allows us to experience the magic of nature, the enchantment of it, in a multitude of ways. Thus, the lichen and leaf experiences are powerful reminders about nature and the senses–and the importance of attending to our many senses if we want to fully connect and commune with nature.

 

Smell and the Gateway to Memory

 

Leaves - nutrients AND enjoyment!

Leaf jumping!

Smell is a gateway to memory. One of my earliest memories of any smell was spending time covered in leaves with my dad. My Dad and I would go out, we would rake up the beautiful sugar maple leaves, and after amassing a large pile, we would jump in them. Once we had finished jumping, we’d cover ourselves up in them, just laying there, laughing, and letting the smell of them permeate us.  Sugar maple leaves have a beautiful smell in the fall.  Again, I cannot put it into words, yet it is one of my favorite smells in the world. In the fall, each year I not only walk in the woods, but I rake up the leaves and jump in them because I want to experience that smell and that smell carries me back to an earlier time–a trigger for memory.

 

 

Three Deep Breaths

Smell is powerful; it is connected to our in-breath, into things coming into us, filling our lungs, engaging with our senses. Why does a forest smell so much better than a factory?  Its the smell of life, of earth, of nature.  When you go into the natural place, far from pollution and industrialization, you might begin by taking three deep breaths. We do this at the beginning of all OBOD rituals. Take three deep breaths together with the earth beneath us; together with the sky above us; together with the waters, lakes, and rivers around us. And as we take those three deep breaths, we are rooted in our sense of smell in that place.

 

Spirit of Yarrow

Spirit of Yarrow, Plant Spirit Oracle

As I was working on this post, I stuck my nose deep in a yarrow plant, blooming for the last time this season before the final frost kills it till next year. I know what Yarrow looks like. I know what Yarrow tastes like fresh, in tincture, and in tea. I know what her crushed leaves, often used for medicine, smell like. I know even what burning Yarrow smells like in a smudge stick.  But yesterday, I closed my eyes and inhaled deeply into the last yarrow bloom of the season. I was actually quite surprised: her flower is a bit dank and skunky.  I learned something new about yarrow and deepened my connection with her in a powerful way through that experience.

 

Smell and Nature Connection

All forests smell different in each season.  Breathe deeply. Spend time in silent communion with them as you breathe out the building blocks of their life–carbon dioxide–and you breathe in their gift of oxygen and sweetness.  Animals, too, have their own smells–and this is part of how we connect with them.

 

But so many other things can also benefit from this expanded sensory experience. What does the stone smell like? What does the water smell like? What does the dew in the grass smell like? These things are important, that they’re meaningful, they’re powerful. They give us a sense of rootedness and connectedness that comes through our very breath. The only thing I suggest you don’t sniff while out and about are white umbuled flowers, particularly, the poison or water hemlock. My herbalism teacher, Jim McDonald, used to have people engage fully with the poison hemlock: touching it, smelling it (not tasting it).  Its important to learn plants through the senses.  But he told us he no longer does that because even smelling such a poisonous plant made one of his students sick and very woozy. The other thing you might want to refrain from smelling is mushrooms, particularly if they are in the spore-producing stage.

 

Nature connection doesn’t have to just be outdoors–you can cultivate this within your indoor spaces as well. One of my favorite indoor potted plants is my lemon-scented geranium. She lives in my art studio, now taking up about 2/3 of the available window space, crawling up along the windowsills and up each window, expanding outward.  I saved her from a dumpster about 7 years ago, when I found her at the bottom of a bag of leaves.  I potted her and we’ve been friends since. Her permanent residence in my art studio.  She has her own smell that is entirely unique: sweet, lemony, relaxing.  I often take a leaf of hers with me when I go to campus, pulling it out of my pocket to breathe deeply for a moment. Sometimes, when I’m making little cakes, I put some of her leaves on the bottom and the smell infuses into every bite. Ours is a relationship built entirely on her incredible smell!

 

A Journey of the Senses

If you want to go on this journey of the senses, you might start by attending to your breath. Go to a wild and fragrant place.  Sit, close your eyes, and simply breathe. Our eyes dominate our senses when they are open, so its best to close them. Then, focus on your breath–what you smell, how the air feels as it enters your lungs, how it feels as it exits. Spend some time with this experience. I suggest going into mature wild spaces where you live (for me, those would be Oak-Hickory or Eastern Hemlock forests–all with their own smell). See if you can identify places not only by their look but by their smell.  The oak-hickory forest has a very different smell than a Hemlock forest.  Hemlock forest smells different in each season.

 

Fragrant blooms of summer

Another approach is to work with specific plants and take them in as a kind of aromatherapy. As a second smell exercise, when it was still high summer, I went to the blooming elder and I bent towards one of the stalks and I breathed in.  I did a four-fold breath pattern (where you breath in for four counts, hold lightly for four counts, breathe out for four counts, and pause for four counts).  I did this for a while.  Now, the energy of the elder is with me, she is my medicine, coming through my very lungs and into my being. And that that’s powerful and meaningful–something I have carried with me even into the dark half of the year.

 

I think that all of these kinds of things can really help us better experience the living earth. As we work to embed ourselves in the landscape, to connect and reconnect with nature, there is a wisdom that can only come from experience. It’s not the wisdom of, if not the wisdom of book knowledge, it’s not the wisdom of other people telling you things. Most of the most important profound wisdom is the wisdom that you yourself have and you gathered through your own senses.  It is the wisdom that comes from realizing the world is an enchanted place, a place for all of our senses.

Web of Life Ritual for Interconnectivity and Awareness

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

 

Building connections with nature

Building connections with nature

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

 

Meditation on Interconnectivity

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

 

Web of Life Ritual (Group and Solo)

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

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

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

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

 

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

 

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

 

Soil web

Soil web

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

 

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

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

 

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

 

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

 

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

 

Web of Life Ritual: Group Variant

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

 

Healing the Web of Life Ritual

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Close out your space.

Working Deeply with Water: Waters of the World Shrine and Sacred Waters

Primal Water from the Plant Spirit Oracle; tan paint is from Tanoma Iron Oxide!

Primal Water from the Plant Spirit Oracle

In the druid tradition, water represents the west, the place of emotions and intuition, the place of our ancestors and of the honored dead. Water is often connected with the salmon of wisdom, the salmon who dwells in a sacred pool, offering his wisdom to those who seek him. Water may serve as a gateway to other worlds and as a tool for scrying. Water can be used as a tool understand flows of all kinds. You can study flowing water through observation, fishing, boating or swimming and connected with in order to help us understand deep insights.  Snow and ice can likewise, be used as spiritual tools.  Water-based animals like turtles, fish, salamanders, dragonflies or water-based plants like cattail, calamus, or lotus are powerful allies for spiritual work. Working deeply with water is part of several druid teachings and courses, and thus, finding ways of doing that kind of work is important.   Today, I wanted to share some suggestions and ideas for working with the element of water.

 

Because I like to root our druidry in the here and now, I think its important to understand why, on the physical and spiritual level, water is a good element to be focusing on now.  Partially, I want to do this because in the last two months, I’ve been tackling a lot of difficult topics surrounding “Druidry for the 21st century“, and I hope that this post will help offer some soothing and healing. But tied to the issues that I’ve been recently discussing, we have a host of environmental challenges with water: global warming causing ocean acidification and coral bleaching; huge dead zones and polluted rivers; acid mine drainage issues; and issues with draining aquifers are all problems that the earth is facing.  We also have a host of social problems surrounding water, like major floods or droughts, issues of water ownership and issues of the drinkability of water (such as the ongoing water saga in Flint MI or the protests by the Water Protectors to protect the land and drinking water sources).

 

Further, It seems that right now, the emotional water energy of the world is out of balance: people only feel and focus on their emotional reaction rather than critically analyze (air), tensions are heated, and social unrest is present.  I do not believe that there is any coincidence that as the waters of the world are under pressure and threat that we see this unbalanced water energy in our social sphere. As a druid, I understand the relationship of these things.  Water is life. When we abuse that water, that abuse unbalances the waters of the world and we, thus, are unbalanced as well.  Given these larger problems, I think its good to cultivate a positive and meaningful connection with balanced water energy.  This helps us have a buffer between all that unbalanced watery and emotional energy that is plaguing us, for one.  But also, deep water work can open up worlds and new insights to us.

 

Collecting the Sacred Waters

My very special vial of Iona water

My very special vial of Iona water

Some years ago, at the OBOD’s East Coast Gathering, I was gifted with a very special vial of water. Thea Worthington, the OBOD modron at the time, offered me the water  that she had brought from Iona, the Isle of Druids. I had never been to Iona or the UK (and I still haven’t been) and this sacred water, coming from my the land of my ancestors–and spiritual ancestors–was a very cherished gift. When I brought the water home and placed it in a glass vial, it was literally humming with energy. I began using it in my spiritual work in various ways; taking a single drop of it and adding it to local water to ‘charge’ that water, bringing it into my rituals and the rituals of our grove, and so forth. Soon after, I began collecting waters from sacred places that I was visiting–waters of the many sacred springs, lakes, rivers, and oceans. After this experience, and through closely working with these waters. Each time I would gather the water, I put it in a small glass dram vial, and gave it a label. If others were going to visit places I may never go, I asked them to bring me water back with them.  Thus, over a period of 6 years, my “water collection” has grown quite considerably! Further, I found that physically working with the waters led to many spiritual experiences and insights — and you can build a whole spiritual practice surrounding collecting, honoring, and working with sacred waters.

 

You might consider starting your own water collection and working with waters deeply.  I’ve learned a few things that can help you if you want to do this kind of work, which is the basis of the rest of the ritual and spiritual work outlined in this post.

 

A local sacred spring for water honoring and collection

A local sacred spring for water honoring and collection

Bring a vessel. First, when you are out and about, always take some kind of collection vessel with you.  If you are out locally, you can also use your water bottle to bring back some water at the end of a hike or from some other outing. I try to keep a vial with me in my crane bag and foraging bag; that way, I will always have the opportunity to collect some water. I also keep a spare vial or bottle in my car for other adventures.  That way, when the opportunity to gather some water comes up, I am able to take advantage of it!

 

Now, when you travel on a plane, you need some planning and forethought.  I like to put my sacred water in a simple spray bottle labeled “hairspray.”  I have never had customs or TSA give me trouble with this, as long as it is packed away in my quart ziplock bag or in a checked bag.  Tincture bottles can also be used for this purpose.

 

Collect water with sacred intent. Second, I think its important to collect water with sacred intent. You want to make an offering to the water in exchange for the water you are taking. I like to do something sonic or energetic for this.  I may offer a stone from my land, chant, or play my flute. I like to do something that can resonate with the water in some meaningful way. I also, by the way, will clean up any garbage at the site where I am collecting if there is any to be found.

 

Frankfort Mineral Springs - A great place to collect some water

Frankfort Mineral Springs – A great place to collect some water

Knowing where to collect. I think that most places are good places to collect water.  I like to think about it this way: even if the source where I am collecting water from is polluted, it is good to represent that water source.  That river or lake or whatever still has a spirit, still has live that is trying to live there.  I treat polluted water sources differently in my ritual work though, and I’ll explain that below.  So if you are going to do this practice, collect widely.

 

Enlist help. If you have friends or family who are traveling somewhere that you may never go, ask them to bring you back a bit of water.  You can also involve other druids by doing a water exchange or using water in your rituals–ask everyone to bring some water (see combined waters – group ritual)  below.

 

Label and store carefully.  I purchase clear 1 dram vials with a lid, and use those for my waters, which works really well.  I used corked glass bottles for a while, but they tend to dry up after a year or two; the plastic lids never dry out.  Pour your water you collected into the vial, then, seal it up tightly.  Taking some colored paper and a pen, make yourself some kind of little label.  I tie these onto my bottles, but I could just as easily tape the label on there with packing tape.  The rest of the water, if safe, I offer my plants or the land.  If not safe (due to pollution), I will usually send it down the sink with a thanks.

 

At this point, once you have some waters you’ve collected, you can start to work with them in really amazing ways!

 

Creating Your Sacred Water Shrine and Ritual of Coming-Together Waters

Once you have started a water collection, you can build a shrine and welcome each of the waters into your collection with a ritual. I will offer you the basics of the ritual, with the understanding that you can frame it how you like, in any tradition you like.

 

Find a place where you can have your water shrine.  It should NOT be a place that cats or kids can easily get to.  In fact, in both of my homes, I kept my water shrine on a counter or near my tub.  That’s where it is located currently; my art studio and sacred space has an attached bathroom, and the whole bathroom is dedicated to the theme of water, flow, and Awen. I have an Awen shrine in the bathroom focusing on flow and honoring water, and opposite side, I have my sacred waters shrine.   IF this isn’t an option for you, consider getting a nice decorative  box for your waters to serve as your shrine.  That or a high shelf might be an option to you.

 

One you have a place, you’ll want to think about how you are going to arrange your water vials.  I got a nice cut wood round, sanded it a bit, and used that–and it works great.

 

Now you are ready for the ceremony. There are two options: You can do this in a regular ritual space you use, or you can do it in the bathtub. The bathtub has one advantage–you can, immediately during the ceremony, connect with your sacred waters much more deeply when you are in water yourself.  If you don’t want to or are not able to do it in the tub, you can do that part of the ceremony later (it is offered below).  Before you begin, you will need your water shrine area prepared, all of your vials present, and you will need dropper and one empty vial or bowl for the ceremony.  Before the ceremony begins, fill the bowl with rain water, spring water, or melted snow from your local area (some form of pure water).

 

The Ceremony

 

My sacred water shrine, which currently may be in need of expansion!

My sacred water shrine, which currently may be in need of expansion!

Open up a sacred space in your usual manner.

 

Begin with thanks for the water.  Say some words in gratitude, play music, drum, dance, whatever you feel led to do.  Allow the emotion to flow through you.

 

Arrange the vials of water in front of you, however many you have. Pick the first vial up, and through the glass, sense the energy of the water. Focus on the water for a time, simply feeling its energy and remembering how you gathered it–what the day was like, where you were, where the water comes from. Then, focus and see if there are any messages, insights, feelings. Once you are done with the vial, offer thanks and place your vial on the shrine. Continue this process till all of the vials are placed.

 

Now, take your bowl and dropper. Bless the bowl however you see fit and then pick up each water again. Using your intuition, sense the water and if it should be used for spiritual purposes. If you get an affirmative, take 3 drops of the water from the vial and place it in the bowl.  I do not recommend that you include any waters that are polluted to your sacred combined waters.  For example, my sister traveled to India and brought back water from the Ganga river.  When I did this ceremony and welcomed the Ganga waters to my shrine, I had the very clear message that I was not to open the bottle or work with that water in any way beyond sending that river healing energy (the Ganga is the 6th most polluted river in the world, with over 600 miles of dead zones).

 

At the end of this ceremony, if you are already bathing, do the full bathing ceremony below. If not, you can close out your space and when you have an opportunity, do a full bathing ceremony if that ceremony speaks to you.

 

Each time you have a new water, you can use the above ceremony to add that water to the shrine.  Or, if you are doing a lot of collection, you can wait till you have a few vials to add and do them all at once.

 

After your ritual concludes, you have created a very powerful bowl of sacred water with many different water energies, what I call the “coming together” water.  Add this water to a vial and label it.  If there is any remaining water in your bowl, water your plants with it, or pour it on the earth to offer your blessing.  If your vial gets low, you can always add more waters (and treat this like a “mother” essence, infinately able to be added to and used).

 

Setting the stage with a water-based altar

Setting the stage with a water-based altar

Healing and Blessing Bathing Ritual

You can do this ritual, as I said above, as part of your shrine building and coming together water ritual, otherwise, you can do this anytime you feel led.  I find this ritual is particularly powerful for when I am having a hard time emotionally and my emotions (and thus water) is out of balance.  I also find this ritual useful for healing of all kinds.  This ritual is useful to cultivate the flow of Awen in your life. This ritual is best done in a bathtub, but not all people have access to bathtubs.  Thus, I give a shower variant at the end.

 

Now, I want to talk a little bit about what to do at the end of the ritual (before I offer instructions).  In the tradition of hoodoo and more broadly, from many folk magic traditions, a bathing ritual is complete only after a person has drip dried–that is, towelling off after the ritual literally “wipes away” the magic.  I think that drip dry option adds an additional layer to the ceremony.

 

Prepare your bathroom for sacred work. I prefer to do this ritual at night, and I use at least four large tapers to light my bathroom. This provides ample light and sets the right ambience. Burn some incense and do whatever else you’d like to set the stage. You can play some soft instrumental music for this ritual. Additionally, make sure you have your vial of coming together waters and a dropper bottle.

 

Open up your sacred space, then fill and enter your tub.  Have your vial with you. Holding the vial in  your hand, speak your sacred intent to the water (healing, creative flow, balancing, flexibility, etc).  Then, open up your vial and use your dropper to drop 3 water droplets into your tub.  Close the vial and then swish the water around.  Now, simply relax.  Meditate, journey, breathe deeply, listen to music–just allow that sacred water to work on you in various ways.

 

When you have allowed the sacred waters to do the work, thank the waters for their gifts and healing. Then, pull your drain and leave the tub. If at all possible, do not use a towel and allow yourself to drip dry.  Close out your sacred space.

 

 

The same altar, but in the day. What a difference!

The same altar, but in the day. What a difference!

Shower variant: Place the sacred waters in a bucket of warm water.  Take the water into the shower and using a sponge, sponge yourself all over.  Do everything else the same as described above.

 

 

I hope this has been a useful way for you to think about how to work in a sacred way with water as part of your druid or nature-based spiritual path.  I still have a lot more to share about these water practices, but, since this post is getting quite long, I’ll finish up next week. Next week, stay tuned for by offering you some other ceremonies and ways to use your combined waters and also how to do a “coming together” waters ritual in a grove/group setting.

What can Druidry offer in dark times?

Things seem broken right now. These last two weeks have been a very hard week for many people. The national conversation here in the USA grows more difficult by the day, and it seems nearly every nation is facing many kinds of serious issues. These challenges are happening concurrently at many levels—internationally, but also in communities we care about, in our families, in our homes. Things are tough. They seem tougher for many of us today than they were yesterday. Many of us fear that they will likely be even tougher tomorrow. This is the reality of industrial decline, the reality of the climate crisis before us.

 

The questions that I’ve had for myself, and my fellow druids is a simple one: what can druidry offer us in these dark times?

 

I’ve been thinking about the role of druidry in all of this, this question a lot, not only over the last several weeks, but over the last few years as it becomes more and more obvious that humanity has chosen for itself a course that we cannot escape from.  I wanted to share with you some of my own thoughts and practices that you, too, may find healing and strength in them.  I’ll group my answers to this question in three areas, reflecting the three major branches of druidry: that of the bard, the ovate, and the druid, and then offer some overall thoughts on the tradition and druidic philosophy itself.

 

Bardic Responses: Within and Without

The bardic arts within the druid tradition are varied and multiplicitious. In my OBOD 2018 Mount Haemus Lecture, when I researched the bardic practices of almost 250 druids worldwide, I found that nearly all of them saw their bardic practices first and foremost as a spiritual practice that gave them peace, strength, and the ability to function better in the world. For a much smaller portion of people, art was a medium for them to express their feelings, hopes and dreams–about nature, about the crisis of our age–through their bardic expression. We’ll now consider each of these in turn.

 

Bardic Arts as Inner Healing

Art journals for processing and healing

Art journals for processing and healing

For many of us, during these difficult times, it is important to have something to retreat to.  Soemthing that calms us, provides us distance, space, and perspective.  For those of us who practice a bardic art, the practice of that art can certainly be a source of refuge. Druids from around the world use the bardic arts as a way of making meaning of the world, processing difficult things, and grounding.

 

Some bardic practitioners work best when they are in a “healthful” headspace, however, and feel that they can’t create something if they aren’t happy.  But my response to that is–create.  Express.  Get it out.  The audience for some of our bardic expression can be only us, never anyone else, and that is healthful and helpful for these dark times.  For me, I use art journaling as a bardic expression that is meant solely as a healing medium–one that nobody else has to see, and not even one I necessarily hold onto after it is completed (I’ve thrown many a journal in the Samhain fires to release the energy I put into them!). The point here is to find something you can do from a bardic perspective: song, dance, drumming, photography, artwork, writing, singing, movement, woodworking, and so on–and let it help you find peace.  If you aren’t sure how to get started in this, you might check out my Taking up the Path of the Bard series of artices here, here, and here.

 

Bardic Arts as Outward Response and Change

It has long been the case that artists, musicians, dancers, singers, storytellers, and the like, helped carry parts of culture with them, respond to culture, and work to change culture through their art.  Consider the power of a photograph, a story, or a song. Sometimes, a single image can impact people–and enact changes in perceptions and behaviors–in ways other forms of communication cannot.

 

And so, for those of us drawn to it,  the other way our bardic practices may help us respond and deal with the crisis of our age is through external expressions–bardic practices that help us get our message out there, help us help others, help others see a new perspective, and so on.  Unsurprisingly, for me, that’s a lot of the writing I do on this blog–I can’t control what is happening more broadly, but I do feel, at least in this small corner of the web, that I am doing something good.  It doesn’t have to be big, the important thing is feeling empowered to do something.

 

Ovate Responses: Seeking Solace in the Living Earth

Part of the challenge in present culture is the constant flow of information, the constant bombardment. These larger cultural currents seem to crash over and over again like powerful waves, knocking us over, beating us up, and then knocking us over again. Finding ways of shielding against this flow of information and getting regular—and long—breaks from it can be very helpful. For this, I like to find quiet time in nature.

 

Grounding and Flow, or the Druid Elements of Calas and Gwyar

A while ago on a similar topic, I wrote about the interplay between calas (grounding/stability) and gwyar (flow/adaptablity) and how both are necessary in these times. Seeking solace in nature can offer us either–or both–of these things as we need them.

 

Seeking the stabilizing forces of nature can help give us strength in these difficult times.  Work with stones, the earth, trees, mountains, or caves can be particularly powerful to help connect with Calas and offer us grounding. The Oak tree down by the river is not going to throw re-traumatizing bullshit my direction, she is not going to bombard me with things I don’t want to see, or frustrate me with her lack of integrity. She is simply going to be as she always is: stable, welcoming, and powerful. When I sit with her, and simply breathe. I can sit with her for 5 minutes or 5 hours, and she will always offer me the grounding and stability of her presence.

My favorite spot for connection on my land

My favorite spot for connection on my land

 

Similarily, these times require us to be flexible, to be adaptable, and to be willing and ready to change, even if change is difficult.  Nature also offers us the energy of gywar for this purpose, primarily through clouds, wind, and water. When I go out on my kayak on the Clarion river, I am offerd both zero cell phone signal (so no unwanted intrusions) and the activity of learning to go with the flow, to float, and to let the river guide me. Likewise, laying on the solid earth and watching the leaves blow and the clouds flow is another excellent way to connect with this energy.

 

Retreat and Rejuvenation: Nature Heals

In this broken time, I like to places that are damaged and in the process of healing.  Nature is a master healer, and learning to read her landscape and the healing that happens in each breath can remind us of our own capacity to heal. Old fields that are now bursting with life, logged forests that are coming back into health. The dandelion, in her bravery, pushing up through the sidewalk and giving no care.  The mushrooms on the stumps that offer the promise of new beginnings from old wounds, breaking down the old so that the new can come in.

 

Here in Pennsylvania, almost all of our forests are in a state of healing. 100 years ago, according to the 1898 PA Department of Agriculture Forestry publication, 98% of Pennsylvania’s forests were logged. Stripped bare,, used to support mines, lay rails, and make charcoal for steel production. Some of these forests are so regenerated that its hard to tell that they had ever been damaged. Others show the tell-tale signs of ecosystems still regenerating.  I like to go to these places, these healing-in-progress places, and be reminded that nature can heal all wounds, given time. We are part of nature, and therefore, we, too, can heal. You can also take this idea much further by doing a druid retreat–retreat into nature for a time (a few hours, a day, a week or more).

 

Druid Responses: Stability in our Practices

Spiritual practices offer much in the way of healing and strengthening us in these difficult times, and in the druid arts, these primarily center around the practices of ritual and mediation.

 

Daily Meditation as Emotionally Beneficial and Balancing

Watching the healing happening--pain transformed into soil!

Watching the healing happening–pain transformed into soil!

Daily deep breathing, mediation (of any form, but especially nature based) and simply being quiet for a time can greatly aid us.  Even taking three deep breaths when we get upset, maybe closing our eyes for a few moments to let the intense emotions slip away–these simple mediative practices can be incredibly sheltering during these times.  More and more research is coming out on the benefits of mediation as a way of promoting more happiness, less anxiety, and better approaches to handling stress and strain.  A daily meditation practice offers you such benefits–and certainly, it is a core part of our tradition.

 

Meditation in the druid tradition is often combined with being in nature–walking meditation, meditation in stillness or focus, or simply, sitting quietly and not allowing your thoughts to overtake you.  Discursive meditation also ofters a powerful tool to step back from emotions and think through them.

 

Here are a few powerful tools:

  • Observation meditation: Find something you want to observe for a period of time (an intricate flower, a lizard, a bird, a tree).  Do three deep breaths, then return to a normal breath pattern.  Observe and be in stillness.
  • Oneness meditation: Similar to the above, find a part of nature with which you want to connect.  A waterfall, a stone, a tree, etc.  Mind your breath and then imagine that part of nature encompasing you, and bringing you in line with its energy.  Take that energy within you with each breath, and on each outbreath, release any pain or suffering.
  • Discursive meditation.  Discursive meditation helps with focused thinking; the idea in a nutshell is that you choose a theme for meditation.  This can be something that is causing you pain or something you want to understand more.  Now, think deeply about it, following one thought to the next.  If you find yourself deviating from the original thought, trace it back through.  I have found this strategy particularly helpful for working to get at the root of emotions–why am I having this emotion? And once I have the root, I can work on it directly.

 

The Wheel of the Year and Ritual Work for Clearing and Healing

In the Druid’s wheel of the year, we recognize that the dark times are part of the natural cycle of things, that they are part of life and the passage of time.  Still, it is difficult to live in a time of decline, when we know that winter is quickly approaching, and there is nothing we can do to shelter from that storm. Take advantage of the season that is upon us for introspection and healing work that the dark half of the year provides.  It allows–and encourages us–to go deeply within, to cast off that which no longer serves us, to re-orient our relationship to the darkness of this time, and to bolster ourselves and strengthen ourselves for what is to come.

 

Ritual work can be highly effective for this goal.  Writing simple rituals for yourself, tied to the wheel of the sun and the phases of the moon (or simply, when you need them) can greatly aid you in these dark times.  Rituals don’t have to be elaborate affairs, they can be simple.  Some ritual actions you might take include:

  • Releasing: Letting go of emotions, feelings, pain, other things that are not serving you any longer.  Rituals where you throw things into water or where you release things with water are particularly helpful here.
  • Cleansing: simple rituals to cleanse you (particulalry after releasing) can also be helpful here.  Smudging with herbs, asperging with water, doing a naked or barefoot forest bath, clearing yourself with the energy of the sun–all of these can be powerful cleansing rituals.
  • Energizing/strengthening: Bringing in energy to help bolster you during these difficult times. Drawing in the power of nature, the energy of the sun, the strength of the oak–whatever you need to help strengthen and ground you.
  • Shielding:  Shielding rituals are particularly effective in this day and age, and I suggest every person develop one and use it if they don’t already have one.  I use the AODA’s Sphere of Protection (which offers banishing, energizing, and shielding in one 5 minute or less ritual)–using this daily helps clear me and offer me balance and strength.

These are just some simple ideas–the important point here is to work with nature, work with whatever other powers you have, to find ways of strengthening you, cleansing you, energizing you, shielding you, and releasing the pent up emotions of these hard times.

 

Druidry as an Alternative Life Philiosophy

Observing and interacting with nature in a sacred manner offers us much in the way of re-aligning ourselves, and our worldview, towards that of the living earth.  Modern industrial and consumerist culture has a set of beliefs that have spiraled us into many of the challenges we face–and druidry offers us alternative perspectives and philosophies that can be counter-balancing in these times.  These include:

  • Tertiary thinking. Tertiary thinking encourages us to avoid false binaires and to consider alternative perspectives beyond those which are given
  • Recognizing the cycle and season. Modern American culture (and I suspect many others) demand that we are always in what I’ll call “high summer.”  High summer is high energy, with lots of activity, long days, lots of abundance. But life isn’t like that–and the more that you follow and align yourself with a wheel of the year and the cycles of nature, the more that this view will shift into a view that embraces, or at least accepts, that we also go through cycles in our lives, and cycles in our culture.
  • Nature as sacred and healing. Unlike much of culture, which sees nature as something that can be exploited, we druids recoginize the sanctity of all life, the sacredness of the living earth, and her power to heal.  This can, by extension, put us in different relationship with everything–for all things, ultimately, come from her and return to her.
  • Understanding time differently. Living by the seasons and wheel of the year also puts us in a different relationship with time; rather than time being a line, time can be a circle or spiral, which offers us powerful tools for reflection and strengthening. I wrote more about this in my series on time a few years ago here, here, here, and here.

 

Druidry as A Response to this Age

If you think about what druidry does, what the different paths do, it very much is a way of reconnecting us with those things that are the most important: our connection with nature, our connection with core practices that sustain us, and our connection with our creative spirit. It offers us tools, strategies, and powerful metaphors to help us adapt, relfect, and ground.

 

Druidry as a spiritual tradition is a response to our age.  As druidry develops, as we figure out what the druidry of the 21st century should be (as opposed to the druidry of the 19th century or even druidry of the 20th century), I think all of us have much to contribute to this conversation.  I would love to hear your own thoughts on what druidry–or other earth-centered spiritual practices– do for you, how they help, and what potential it may have for us during these dark times.

 

Awen!

Awen!