Category Archives: Seasons

Building a Rocket Stove Maple Sap Boiler / Evaporator for Maple Sugarin’: Design Plans and Instructions for Boiling Sap

The Maple Sap Boiler!

Maple syrup season is one of my favorite times of year. Honoring the maple trees, collecting the sap in buckets, seeing the magic drip from the trees, and feeling the return of early spring.  Sap begins running just after the deep freeze is over, usually in early February here in the Alleghney Mountains in Western Pennsylvania. A very important factor in collecting sap is having a plan for boiling that sap into maple sugar.  Today’s post will give you full instructions for how to build a very wood efficient outdoor maple sap boil system using bricks, a stovepipe, and four restaurant trays.  I’ve used this system for five years at two different locations and it is one of the best setups I’ve seen.  For more information on maple sugaring, please see the magic of maple trees and maple sap.

There are a few key features about this setup:

  1. You can boil quite a large amount of sap using relatively small amounts of wood because it is using rocket stove technology. We boiled 40 gallons of sap down in 6 hours in March 2021 this system. That included about 45 minutes of getting the fire going and about 5 hours of boiling. We used two small piles of wood, most of which we trimmed as dead wood off of some of our Norway Spruce trees.  Thus, this is an extremely efficient system and can be fueled with downed wood.  The best kind of wood for this system is longer pieces of wood that are the thickness of your wrist or less.  The goal is to keep the flames on the boil system.  Wooden palates also work really well for this.
  2. This system (new) will cost you about $200, and half of that is the cost of the stainless steel pans and the rest is the bricks and stovepipe. However, many of these materials are quite easy to source for free or used, so take advantage of that. In fact, the stovepipe and most of the bricks all were salvaged here on the land, so the only thing we paid for was the boil pans. If you boil 40 gallons of sap a year, the system will pay for itself in under 4 years (around here, local maple syrup runs about $65/gallon). 
  3. This system requires no skills other than some sweat equity to build!
  4. The system doubles as a large party grill, so invite your friends over for the 4th of July for some grilled meats and veggies!  You will just need to source a griddle for it for this use (we use one for free that a friend gave us from her old oven).
  5.  Wood-fired maple syrup tastes much more incredible than maple syrup finished in commercial boilers. When you boil the syrup with wood, the syrup takes on a hint of smokiness that is just incredible. It’s hard to describe the exquisite flavor, but it is truly one of the best things you’ll ever taste!

So with all of that, let’s get started with how to build your own rocket stove maple sap boiling system!

Materials and Supplies

The following are the building materials that you will need to construct your rocket stove boiler.

  • Gravel: Several wheelbarrows full of gravel, depending on how level your original site is
  • Concrete bricks:  24 blocks for the sides and approximately 9 blocks for the back (depending on how you construct your boiler).  They cost about $3 or you can usually easily find them for free or used on Craig’s list (in the US).  We ended up using a mix of bricks foraged from the property that were left by previous owners with some new bricks–you can adjust for slight size differences.
  • Stovepipe: An wood stovepipe with a cap is your second piece of equipment. This is necessary for getting the fire really burning as it allows you to create a rocket stove effect for greatly enhanced efficiency.  Find one used –but make sure it is for wood and not gas.
  • Restaurant Pans: This boil system uses a set of four nested restaurant pans (full size, 6″ deep, stainless steel).  These represent about a $100 investment but can be used for years and years.  We’ve been using the same pans for 5 years now and they show no signs of wearing out.

You will also need some supplies on hand to complete the job:

  • Garden rake or hole to smooth out gravel
  • Shovel to help level and move gravel
  • Wheelbarrow  gravel and bricks
  • Level

Choosing Your Site

Once you have your materials, it is time to choose a site.  I would recommend three considerations:

  • Location: make sure it is at least reasonably near where you are tapping your trees. Large amounts of maple syrup are not exactly easy to move around, and so, you will want your boil system located near your trees if at all possible. 
  • Trees: Second, make sure wherever your stovepipe is located isn’t too close to branches or trees–the heat coming out of this is pretty intense.  You don’t want to damage trees in your sugarbush. 
  • Level: Finally, you will need to have a level surface for building your boiler, so starting with somewhere relatively level is a good idea.  You can always level the area out with soil and/or gravel.

Steps

The end goal is to have a boiler that is 4 standard concrete bricks long, 3 bricks high, and has a fairly sealed in the back that can keep your stovepipe secure. 

Cut-away view of the Maple Sap boiler with a shot of how to place the stovepipe for getting the rocket action!

Level your site and add a gravel foundation. The first thing you will want to do is create a level site using gravel.  We laid down 4″ of gravel across the area where we were building our boiler.  Level out the gravel as best you can, and check to see that it is relatively level before you start adding your bricks.  You can do this by using a larger level or use a smaller level on a piece of 2×4 board.  Adding gravel is important for two reasons–first, it allows the site to have good drainage and it prevents frost heaving (which is obviously an issue anywhere you are harvesting maple sap).

Build your walls, ensuring they are level and that the pans fit between them.  Next, you will build your two walls, building one tier of bricks at a time.  The first tier of bricks is two lines of four bricks across, and 21″ apart (the pans are 20″ 3/4″ wide).  As you work, make sure your bricks are level both short-wise and long-wise so that as you build your structure, you can keep it level.   After you lay your first set of bricks along both walls, double-check that all four of your pans fit and adjust accordingly.

Then, add your second layer and repeat the process, and finally, add your third layer and repeat once more.   At this point, your pans should fit snugly, but they should be able to be lifted out and put in with relative ease (remember when you start boiling, you will have to remove them at the end of the boil!)

Build your back and secure your stovepipe. I‘m going to show photos of how we built our back.  There are a few considerations.  First, you want to seal it up as much as possible so that the airflow goes primarily through the pipe and out any cracks (you can use cob for this or even small pieces of the concrete block).  You could use ashes or vermiculite if you wanted, but we just added smaller pieces of block.  Second, you will want to make sure your stovepipe is extremely stable so once you start boiling, you don’t encounter issues where it falls over, etc.  Second, you want to make sure you place a half brick or large stone under the pipe–as the ash builds up as you are burning all day, you do not want the pipe to clog.  Ours sits about 4″ off of the ground.

We had an interesting chimney-sized brick that was a square with a hole on our property, so we used that as something to better hold our stovepipe.   You can also just hold it in place with a few bricks long-wise.  After all of this building, you are ready to fire it up and boil!

Using your Boiler

I have some tips and tricks for using this boiler, as I’ve been boiling sap on this kind of setup for six years.  Here they are:

The absolute most important thing is to make sure your fire is going well for about 45 minutes before you add your pans.  One of the things that will cause the most grief and slow down your boil is a poor fire with your pans added too early.  If you get your fire started and wait at least 45 minutes, keeping it fed, by the time you add your pans, it should be able to keep going.  This means you need to procure wood and make sure its dry before the day of your boil (cause no wood outside is dry in Feb/March!)

Make sure you have dry wood that burns well. Your goal is high flames and a hot fire–not coals.  The flames should be touching the bottom of your boil pans.  This means you want smaller diameter wood (sticks, branches, wood palettes).  Often, your sugarbush will have enough downed branches that if you collect and keep dry, you will have enough.  If not, pick up some pine palates–they work wonderfully in this boil system and burn very hot. Cutting dead branches off of nearby conifers is also excellent and will yield many flames.  We recently had part of an Eastern Hemlock come down and a year later, that wood is amazing for sugarin’.

Good eats cooked on the edge of the boiler on a cast iron griddle!

You will need to tend your boiler throughout the day.  Plan on feeding it wood every 15 min, keeping an eye on the amount of boil, adding more sap, moving sap, and generally enjoying the day. This is an activity that requires your presence and is certainly “slow food.” Choose a nice day for boiling–you want a sunny day, as warm as it can be.  Usually, here our trees run in late January and through February and we choose to boil on a warm day in early March for boiling.

For your boil, you will want to have some kind of wire skimmer/strainer with a fine mesh, a mug or dipper for moving sap between the different pans, some heat-resistant gloves or mitts, and a vessel for transporting your finished sap (I recommend a pressure canner since it has the locking lid) for moving your hot sap to the house for finishing.  The oven mitts WILL get sooty so those from your kitchen will likely be ruined (which, of course, I learned the hard way).

You want your sap to be actually boiling–if it’s steaming but not boiling, it will take a LOT longer to boil off and your fire needs to be hotter.  Getting that rolling boil is necessary to make progress on your sap. You can get it too hot and then it starts to boil over–just add more cool sap to cool the pan down if necessary. 

The bricks next to the stovepipe will have a little bit of rocket action themselves–so it is a good place to cook yourself some lunch or dinner, especially if you have an iron griddle (see below).

This is about as dark as you want to go outside–bring it in the house to finish at this point.

Sugaring can be a really fun and community-oriented event.  In the many boils I have participated in over a decade, I’ve learned how to carve spoons, weave baskets, make cordage, and a number of other natural crafts that we would enjoy as we sat around the fire and took turns tending it. 

As you are gathering up your sap, make sure to discard any ice in your buckets or storage containers.  The sugars stay in the remaining non-frozen sap, so you can save yourself hours of boil time by removing the ice–this condenses down your sap and there is less to boil off.

The point of an outdoor boil is to boil off 80-90% of the water–and then take it indoors for finishing.  It’s hard to maintain the right levels of heat in this system to get it 100% of the way–you risk scorching or burning it.  So by doing most of it outside and finishing it on your stove (where you have full control) you are able to really be effective.

Sugaring Stage 1

Boiler Pans - the rightmost are the hottest (boiling) and the leftmost are the warming pans

Boiler Pans – the rightmost are the hottest (boiling) and the leftmost are the warming pans

Get your fire going and wait about 45 min until it is going really strong and well. If you add your pans too early, you will struggle to get the fire going and waste a lot of time.  Once it is going and will stay going when you feed it wood, add your boil pans being careful not to burn yourself.  Then, pour 3″ of sap in each pan. 

The way this system works is that the pans closest to the stovepipe will be hotter than the ones further out.  So your first pan, at the opening of the fire, will be your warming pan, your second pan will be hot and maybe boiling and pans 3 and 4 are your main boiling pans. You can see this from my image.

Feed your fire regularly, trying to make sure the flames are enough to keep at least your first two pans boiling steadily.  As the pans start to boil down, you will add the liquid from the 2nd pan into the 3rd and 4th as they boil.  Then add sap from the warming pan (1st pan) to the 2nd pan, and add more cold sap into the warming pan.  Use your mug for this.

This method works best because if you are adding cold sap directly, you are slowing down your boil–and the more you slow down your boil, the less efficient you are.  By adding sap from the second pan that is near boiling, you will not slow down your boil.  By having a warming pan, you keep the sap heating up and ready to move. As you boil, your final two pans will get darker and darker as the sugars are concentrated in the syrup.

As you are boiling, there will be bits of stuff in your sap–strain it as you add it, but the smoke and ash will continue to come into it a little bit (this is GOOD as it gives amazing flavor).  As the foam appears, skim it off and discard it.

Toward the end of the boil, you will either boil through your sap or get tired and want to call it a day.  At this point, your strategy switches.  You don’t want to boil it too far down or you can risk it turning to sugar–and the outdoor boil system isn’t very precise.  One of the things to look for when you are getting ready to be done is that the bubbles in the boil get thicker and the color turns much darker.  So, as you see your pans boil down and you are out of sap, you can start removing them.  First, pour off any remaining sap into your 2nd pan from your first and remove it.  Then, do the same with the second.  Allow these to boil down another 15-20 min and then, rake out your coals. 

Getting down to the final two boil pans!

At this point, you will want a good vessel that can carry your sap back to the house.  The absolute best tool for this job is a pressure canner with a lid that locks.  This will prevent you from burning yourself and you can finish it right in the pressure canner.

The easiest way to remove your sap is to label it out with your mug into your pressure canner until the boiling pan is almost empty.  Then, with a friend, each of you can take one side and pour off the rest. The pans are hot so be careful. They are also covered with soot, and you might be too after handling them.

At this point, put the lid on your pressure canner and take it back to the house.  You still have to boil it down a bit more on the stove.

Indoor Finishing

Finishing your sap indoors usually takes another hour or two, depending on how far down you were able to get your sap.  Bring your sap to a boil again, and with a spoon, check it every 15 minutes.  You should try to keep an overhead fan running–if you boil too much sap down in your house your house can actually get sticky (this is why we do outdoor boils).  After another hour or two (or 5, if you still have to go quite a ways), you will boil it down to the point where you have a thick and lovely maple syrup.  What I usually do is bring out a little syrup I have from the year before and compare it to what is in my pot–and when I get to the same consistency, I am done. 

The spoon test: the one on the left is from last year and the one on the right is from this year. The one on the right still needs to boil down a bit more

Get yourself a few clean mason jars, and pour your sap into your mason jars.  Wait 24 hours.  You’ll have some stuff in the bottom of the jars from the ash and smoke from the boil.  Pour these off carefully, making sure not to get any of the stuff from the bottom of the jar.  Usually, if I’m pouring off 3-4 jars, I will pour all of the sludge into one jar and let that sit a second time, and pour it off a second time.  That’s the syrup that I will use first.  The idea is to get as much of that out–because that will impact the shelf stability of your syrup. You can also experiment with finely woven linen or cheesecloth to get all the bits out. 

There you have it!  This is literally one of my favorite activities to do all year–it is meaningful, sacred, and fulfilling. I wish you the brightest blessings of the maple tree and joy in your endeavors.

 

An Approach to Spiritual Retreat and Rejuvenation: Going Dark Week

Perhaps now more than ever, the idea of taking regular retreats is a critical one. Last week, in my post on the Winter Solstice, I shared the deep need for restorative activities that allow us to heal, process, and deepen our practice–particularly in today’s age and as we move further into the age of the Anthropocene. Finding restoration activities are particularly critical because so many of us are languishing, dealing with the real effects of deepening climate change, dealing with the long-term upheaval and separation due to the pandemic, among a host of other issues. Thus, this week, I want to share one practice that I’ve developed over the years that is particularly helpful–I call it “going dark” or “inner life retreat.”

What is a Going Dark Spiritual Retreat?

Going dark to explore the world of the subconscious and dreams

Going dark to explore the world of the subconscious and dreams

The principle of going dark is very simple–rather than being always on, always available, and always connected–you step off the grid for a bit. You set aside time for a retreat, where you withdraw, physically and virtually from all of your external obligations and instead focus instead on your own spiritual life, your own thoughts, your own healing, and your own creations.  The reason I call it “going dark” is because you literally power down your devices.  The screen goes dark and stays dark.  The quiet is present.  You are off, free from all of it, to focus on your inner spiritual life and connection with the living earth.

Going dark basically is a way to create a very intentional space for yourself, allowing you to withdraw from the world, and eliminate any external inputs from the dominant culture, and be with your own thoughts and mind. You replace these typical inputs with as much time as possible in nature and with your own thoughts.

The other reason I call it “going dark” is that I usually take this a step further–and do some candlelight evenings.  By reducing my dependency on electronics in general, and living by candlelight or firelight for a few days, I find that it is extraordinarily rejuvenating.

Why Go Dark?

Our modern technology creates a series of situations that severely hamper our inner life and create constant demands on our time and attention. First, where we are always expected to be on, 24/7, where many of us are tied to a technological device that is literally always within a few feet of us.  It creates a societal or workplace obligation where we are always available. Many have noted that this has grown immensely worse during the pandemic, where boundaries between work and life have blurred beyond recognition. This creates a situation where our obligations–facilitated by increasing technology–become constant and where we are able to comfortably step away.

Watercolor Awen Tree #1, 2018

Connecting to the awen!

The second issue is apparent anywhere you go in public: the culture of screens, voices, and talking heads. This is abundantly clear in doctor’s offices, airports, restaurants, etc., where there is a constant chatter of screens. Screens are everywhere people congregate, wait, or travel.  This creates a situation where other people’s thoughts, ideas, and perspectives constantly fill our eyes and our minds. For example, I recently went to the dentist’s office and not only did they have a loud TV in the lounge, I was also expected to watch TV while in the dentist chair (I asked them politely to turn it off).  We become so used to this constant input that we don’t realize how much it fills our minds, preventing us from developing a quality inner life. If we spend all of our time with other people’s thoughts in our heads, we have no space for our own. Without access to those thoughts and space, we lose our rich connection to the subconscious, our dreams, and our creative selves.

The problem is, the stuff above is hard to avoid if you live any kind of typical life or work a typical job.  I work to limit it in my daily life, but I still find that it creeps in more than I’d like–a lot of it has to do with the obligations that I have to work and my other long-term commitments. So creating a regular “detox” and “downtime” from it can really help.  Hence: going dark.

Going Dark: Suggestions and Ideas

When you go dark, you power down the devices and intentionally create quiet space for your own thoughts, creativity, and subconscious to flow.  You realize that technology is not an extension of you, but a tool that can be replaced with other things.  You get into the spirit of nature.

If you want to try this practice, I suggest setting some goals and supports upfront for your spiritual retreat.  They are:

  • Decide how long you would like to go dark and what guidelines you will put in place.  Once you have a sense of it, stick to your plan if at all possible.
  • Let others know as appropriate.  I’ve been doing this for about a decade, but the first time I did it, I didn’t let anyone know. Suddenly, by about day 4, I had multiple people showing up at my house checking on me cause they thought something happened to me.  So…let your family and friends or other people to whom you are obligated to know that you are doing a retreat.  Put an away message on your email, social media, or whatever else so people leave you in peace.
  • Consider setting intentions for your going dark. Spend some time considering how you will spend your time–now that you’ll have more of it.
    • Do you want to stay home or go somewhere different?
    • Do you want to cook or have prepared foods so that you can focus on other things?
    • What kinds of things might you do in the absence of screens?  Meditation, journey work, reading printed books, creative/bardic practices, hiking, being in nature, etc, are just some possibilities.
    • Do you have some goals for the retreat (healing, rest, working on a creative project)? Even if you have some goals, its also really useful to create a lot of open and unstructured time to be led by the voices of spirit, the creative flow of nature, and your own whimsy.
  • Time of year matters. I like to go dark twice a year.  I always go dark in late December and early January because I’m off from work then.  This is usually when I do my best spiritual work and deep dives of the year, allowing creative and spiritual practices to flow.  I also usually go dark in the summer for a week or so, but usually, this involves some outdoor solo trip.

If you want to try going dark, even for a day or two, I do have one other thing to point out. At first, some people can literally experience technology withdrawal with this practice.  That’s because things like social media are addicting and can literally harm us and change our brain chemistry.  If we suddenly remove ourselves from the devices we’ve grown so used to, it can be a shock. Stick with it for a day or two, or even a week, and see how you feel at the end of it.  Too much screen time can lead to a host of chronic conditions in both adults and children, so it’s worth doing this practice.

I believe this kind of practice is particularly important right now. The more tools that we can create to help us navigate these difficult times with sanity and care, the better. Being able to take a break from the many things that weigh us down and just the stressors of everyday life, and really create quiet time for ourselves, is an important part of how we can navigate these challenging times.

Finally, in honor of my own spiritual retreat, I’ll be going dark for the first two weeks or so of January and will be refraining from blogging again until mid to late January.  I’ll see you in 2022–may it be more joyous, healthful, sane, and kind than the last two years.  Blessings!

A 21st Century Wheel of the Year: Restoration at the Winter Solstice

The time of the greatest darkness is upon us at the winter solstice. Each morning, the sun seems to struggle to rise and hangs low in the sky. The world is covered in frost, cold, and snow, and the darkness of winter sets in. This is a hard time for many, perhaps more so now than before, given the cultural darkness and challenges that so many of us are facing globally and locally. So facing the darkness, in this very challenging time, takes something extra.

Winter Solstice Snow

Winter Solstice Snow

In my first post on this series (Receptivity at the Fall Equinox), I made the case that the traditional Wheel of the Year was developed and enacted under very different conditions than our present age. We now live in the Anthropocene, a period of human-driven climate change and cultural unrest which is very different than the Holocene, the period of relatively stable climate where the Wheel of the Year was developed. I argue that it will take a different kind of approach to celebrating the wheel of the year if we are to thrive in this age. Thus, I am offering a series of eight posts this coming year that focus on each of the traditional wheel of the year holidays and how they might be adapted to these darker and less stable times. I believe we need new approaches to celebrating our traditional wheel that emphasize the skills and vision that will help us not only navigate the continuing crisis but also help us bring forth a better future for our descendants and all life.

Previous posts in this series include the Fall Equinox (Receptivity) and Samhain (Release).  So if we think about how the wheel turns, after release–letting go, getting rid of all that holds you to former structures that are, frankly, crumbling around us.  So what comes next in our wheel of the year?  I argue at the time of deepest darkness, we should pay attention to our own needs and healing with the theme of restoration – for, without this, no work can proceed as we move forward back into the light and tackle some really hard stuff to come, stuff that is more externally focused!  In other words, we have to get our own house and mental health in order (the sequence of Fall Equinox- Samhain -Winter Solstice) so we can look externally in the year to come.

The Need for Restoration: Languishing and Solastalgia

A new term is popping up on news feeds as of late: “languishing.”  Languishing is somewhere in between well-functioning and deep depression. It is a state of feeling apathy, restlessness, feeling like the things that once brought you joy no longer do, feeling unsettled, and not interested in life. According to this article, research demonstrated that a good number of people are languishing, particularly in younger generations.  This term describes well what many people are facing.  What do we do about languishing rather than thriving?

Ice in the Winter Months

Ice in the Winter Months

The other piece that is coming into play with climate change is the concept of solastalgia.  Coined in 2007 by Albreiht et. al., they define it as follows “solastalgia is the distress that is produced by environmental change impacting on people while they are directly connected to their home environment.”  If we think about all of the increasing changes we face–from wildfires to droughts to continued extraction activities, this concept grows more pressing and real.  How many of us have watched a forest that we loved get cut or burned, a pipeline come through our favorite swamp, or even a mountaintop get removed? How does that affect our mental well-being?

The real crux of the issue that I see is that things aren’t going to get any better globally.  Climate change is going to grow increasingly worse, and with it, a lot of other things are also on the decline.  Sure, things may stabilize for a bit, but we are in the ‘slow crash’ and things are going to keep tumbling down. Thus, we have to figure out ways to support ourselves and our communities–and to be strong enough to face our present age. I’m not mincing my words here.  I don’t think at this point anyone can ignore the crisis of our age or its severe impact on our mental or physical health. And if we are going to thrive in the coming age, we need to be in the strongest place possible: mentally, physically, and spiritually.

Understanding Restorative Activities

Restoration can be defined in a few different ways. It includes returning to health, bringing back to a former position or condition, or improving the condition of someone or something.  Part of restorative work is understanding our needs: what needs are being met, what needs remain unfulfilled, what we have the power to change and control, and what we have to learn to accept.

Restoration Meditation: Uncovering what Works

Understanding your own needs for restoration and rejuvenation is really central to this work.  I think that sometimes we buy into the hype of various products and “self-care” gimmicks, as though they can provide us the healing and restoration that we need. Or we listen to what other people think is a good idea rather than our own intuition.  So take a moment to set all of that aside and start thinking about your own needs and how you can be restored.  Thus, starting with this meditation can help you work through what is possible and create a game plan.

  • Think about the times that brought you the most rest.  What were they? When were they? What conditions did they come under?
  • Think about the time that you feel you were in the best mental health.  When was that? What conditions were present?
  • What is your perfect restful day look like?  Is it away from home or at home? What are the conditions that allow you to have this perfect restful day?
  • Do you ever prevent yourself from practicing self-care? Think about the deep emotions or issues that might be present in this issue.
  • Does anyone else ever prevent you from rest and healing? Is there a way to mitigate this problem?
  • How can you create or replicate the conditions that allow you to rest? What limitations or issues might you need to address?
  • What basic needs do you have that are unfulfilled? Is there anything you can dot work to fulfill them?
  • How do you support your physical body?  What can you do differently (food, exercise, rest, etc.)?
  • How do you support your emotions and mental health? What can you do differently?

First, understanding your own needs is central.  Nobody can define for you what rejuvenates you and how you can find your own healing–you must do that for yourself.  And your needs for restoration are not necessarily the needs of other people. For example, for me, the most restful thing I can do is stay home and be in my gardens and art studio, have a lot of unstructured time where I have no obligations to anyone, stay off of social media, and not answer texts or my phone.  Those things can create a deep sense of peace, the flow of awen, and the ability for me to dig into some really cool projects uninterrupted. This is really different than, say, someone who wants to travel far from home and spend a week on the beach. The point here is to know yourself and how you work.

The second part of this, getting at bullet point four, is self-sabotage or sabotage by other family members or close friends.  Sometimes we actively or subconsciously prevent ourselves from getting the rest and restoration we need.  Deeply examine any of these issues and where they may come from as part of this work. And sometimes, we have people in our lives who actively try to thwart self-care activities–and its important to recognize both of these so that we can heal.

Restoration Activities

White Pine Forest Bathing and White Pine Healing Steams, Baths, and Teas

White pine in winter

White pine in winter

Turning to evergreens, particularly the pine family and white pine, is an excellent idea as a restorative activity. Since the white pine is an evergreen tree, it reminds us of the green of summer and holds back the darkness.  White pine, both physically and energetically, draws things out.  Matthew Wood in The Earthwise Herbal, describes how, in the days of early America, people would simply walk through White Pine woods to help heal their consumption and tuberculosis. Even today, herbalists use White Pine steam treatments and tinctures for people who have problems with breathing.  The connection to the breath is important–as we go about our lives in this very difficult age, it feels like many of us are holding our breath.

As a restorative activity, visit a white pine forest or spend time with a white pine tree.  Make sure you ask the tree’s permission to spend time and leave an appropriate offering. Simply be with the tree or in the forest, breathing in and out, sitting near the trunk, wandering and looking for messages, and allowing the energy of the white pine to soothe you.  Release the tension in your body, mind, and spirit.

Additional activities surrounding the white pine include doing a white pine bath (gather up needles with permission and an offering, add them to a bath and soak), a healing white pine tea (brew needles for 3 minutes, add honey), or a white pine herbal steam (instructions here).  All of these can be combined with other winter solstice activities or

If you don’t have white pine in your ecosystem, you can find an equivalent conifer–a dominant evergreen conifer tree, tall, majestic, with medicinal qualities ideally connected with the lungs.

Slowing Down

The holidays around the Winter Solstice, at least here in the US, feel like an insanely busy time.  Making a commitment to yourself to take some quiet moments and/or embrace slowness really matters.  Our culture glorifies busyness and the constant ticking off of to-do lists and this can contribute substantially to feeling over-worked, over-committed, and exhausted.  The following suggestions are ways to “slow down” and embrace a slower approach–which itself can be very rejuvenating.

  • Candlelight evenings and embracing the darkness. Living by candlelight is another restorative activity that can have substantial restorative benefits.  Electronic devices emit a blue light which can inhibit the production of melatonin, which can prevent you from falling asleep.  Shift your lighting to any kind of natural light, even for an evening or two.  Pick up a real book (not an e-reader or phone) and enjoy the quiet, slowness, and stillness of the winter. Embrace the extra sleep that this kind of practice allows.
  • Technology detox. Allow yourself to have a serious break from your electronic devices and the many obligations they bring.  Disconnect–for a few days, a week, whatever you want to do–and go technology-free.  To do this successfully, let friends or family know what you are doing and make a commitment in advance.  Often when people do this, at first there is a bit of panic or even withdrawal–we are so used to constantly picking up our phones, etc.  But after a day or two when the initial shock wears off, you realize how much better you feel without the constant technological tether.  This can create more meaningful opportunities to engage in a spiritual practice, explore one’s own understanding of the world, or embrace bardic arts.  Consider how you might fill the time normally spent interacting with technology with restorative activities.
  • Embracing a “slow” philosophy. The slow movement has been gaining traction for many years.  The philosophy has many components, slow food, slow spirituality, slow work, and slow time to name a few.  The principle is simple and yet very difficult to enact: we slow down.  We take our time to cook healthy food that came from local sources or that we grew, we reframe our relationship and time commitments to work, we create unstructured leisure time, and we reject the many cultural demands that say we must work harder, faster, and always be on the go.  This is an incredibly restorative activity!

The Druid’s Retreat

Another restorative that can be done is for you to have a retreat. A retreat is a fantastic way to set aside time for spiritual growth and rejuvenation. A retreat can restore you in ways that few other things can. I have two posts that go into detail about how to set up your retreat and how to go about your retreat.  Winter is a lovely time to do a retreat–rent a cabin, find a way to do a home retreat, etc.  I always do a winter retreat–usually in late Dec and early January, when I’m off from my job, when the rush of the holidays has ended, and it simply allows me time to rest and dig deeply into my own spiritual practices.

Conclusion

My suggestions above hopefully will get your own creative ideas flowing for how to embrace rejuvenation and restoration at this darkest time of the year.  This is such important work to do–for if the healer is herself not healed, how can she heal others?  As we begin to move forward from the Winter Solstice and back into the time of light, our bodies, spirits, and minds are restored and we can consider the powerful and meaningful work that is to come. Blessings of the winter solstice to you, dear readers!

Announcements:

Article on Druidry 101: Finally, I wanted to share my article on Druidry 101 that was published this week in Spirituality and Health magazine.  Please check it out!

 

Sacred Trees in the Americas: American Holly (Ilex Opaca) – Magic, Meanings, Ecology, and Divination

American Holly is one of the most wonderful trees for getting us through dark times.  And as the season of darkness is upon us once more, it is a good time to consider the magic, meanings, and mystery of this incredible holly tree!

American Holly has many names including white holly, prickly holly, Christmas Holly, Yule Holly and Evergreen Holly.  It is quite similar to European Holly (Illex Aquifolium) with similar leaves, berries, and an overall growth habit. The American Holly has larger, brighter leaves and berries, but the trees are otherwise quite similar. While I often argue against importing meanings and uses of European trees into American contexts (with Ash being a great case in point), in this case, I think that the myths and old-world understandings of Holly apply!

This post is part of my Sacred Trees of Eastern North America series–here you can learn about the many wonderful trees upon our landscape. In this series, I explore the magic, mythology, herbal, cultural, and divination uses, with the goal of eventually producing a larger work that explores many of our unique trees located on the US East Coast. For my methods using ecology, the doctrine of signatures, and human uses, you can see this post. Other trees in this series include Tulip Poplar, Dogwood, Spruce, Spicebush, Rhododendron, Witch Hazel, Staghorn Sumac, Chestnut, Cherry, Juniper, Birch, Elder, Walnut, Eastern White Cedar, Hemlock, Sugar Maple, Hawthorn, Hickory, Beech, Ash, White Pine, Black Locust, and Oak. For information on how to work with trees spiritually, you can see my Druid Tree Working series including finding the face of the tree, seeking the grandmother trees, tree relationships, communicating on the outer planes, communicating on the inner planes, establishing deep connections with trees, working with urban treestree energy,  seasonal workings, and helping tree spirits pass.

Ecology

Beautiful holly berries in late fall

The native range for American Holly spans from Rhode Island and New England coastal regions down into Florida and across the midwest to Louisana and Texas.  It can be found throughout the south-eastern and Eastern United States, and beyond its native range, is widely planted as an ornamental, thus, is frequently found in urban and suburban areas. Almost anywhere I’ve traveled in a city or new area is a chance to connect with American Holly in some form: tree, shrub, or small bush!  In fact, it is so popular as an ornamental that you can find up to 1000 different cultivars. It is shaped into shrubs, trees, and even holly hedges.

In the wild, American Holly is primary an understory tree, thriving in shaded woods, along streams and creeks, and can handle both dry and wet conditions, but not flooding or wetland conditions.  It does prefer slightly acidic soil and sandy soil and will grow in full sun to full shade. If the soil is too alkali where it grows, the leaves will turn a brownish-yellow.

The American Holly is an evergreen tree that can grow to 40-60 feet tall.  It has evergreen leaves that grow in an alternate pattern with a leathery feel.  The holly leaves are fairly unmistakable and easy to spot because of their depiction in modern culture: they are 1-3″ long with spiny tooths coming out of them in a regular fashion.

It provides food for birds (cedar waxwings, songbirds, cardinals, goldfinches, bobwhites) and small mammals (turkey, quail, white-tailed deer, squirrels). It is a nursery plant for Henry’s Elfin butterfly. It also provides excellent cover and shelter for birds–we have an American Holly growing next to our house and every year, the cardinals make a nest within the densely packed branches.

The holly tree blooms with white (sometimes greenish-white) flowers in April-June that have four petals and a balanced fourfold shape.  You can tell the male from the female flowers because the female flowers appear in clusters of 1-3 while the males appear in clusters of 3-12.  Male and female flowers often occur on separate trees. These make way for green berries, who finally turn to the classic bright red as we move into the late fall (Samhain) and winter months (Winter Solstice). Only the female tree produces holly berries.

Human Uses

The Holly wood is a beautiful, strong, fine-grained white wood that can be sanded, stained, and worked.  It is often used for furniture, woodwork, carving, engraving, cabinetry, and other fine woodworking.  It is not in high commercial demand because hollies never get that large, but among folk artisans and woodcarvers, it is often sought out and used.

Holly (both European and American) is tied to the winter months, the dark half of the year, and the Yule season.  These traditions of “decking the halls with boughs of holly” were imported from the old world and then applied to the American Holly.  I’ve used Holly extensively as a natural decoration for Yule and it is just lovely on the mantle–it stays green and the berries stay red long after the plants dry out.  We usually have to trim our Holly to keep it away from the sidewalk–and these trimmings are all we need to provide delightful Yule decorations for our home.  With this said, the demand for holly decorations has caused a decline in wild-growing holly in some parts of the US; given this, it is wise to cultivate a holly or two in your yard if you want to have these decorations or source them sustainably.  As with anything else, commercial demand causes a decline of the species, and we very much want to attend to this issue when buying any plant matter at the store.

Edible and Herbal Uses

All of the Ilex species (which includes all Hollies) are somewhat toxic if ingested.  The berries of the holly are poisonous and will cause diarrhea, sweating, vomiting, and dehydration–so while you can use them on your mantle, you don’t want them in your stomach!  However, if you wanted to induce vomiting (emetic action) these berries are one thing you could use to do so as they are a traditional medicine in this regard.

The roasted leaves of the American Holly can be made into a caffeine-free herbal tea. This tea has a rich history, including drinking as a tea substitute extensively during the American Civil War when resources were scarce. The tea has some medicinal properties and was used to treat colds, although I couldn’t find too much more information on the specific medicinal uses, as it is not listed in any herbal that I own.  In fact, many holly species also have leaves that can be made into tea, but you want to make sure you identify the species properly. A good guide for this is Eat the Weeds, which offers a thorough discussion of how to make tea (with caffeine) with some holly species. They discuss how some communities have made a tea of the young leaves of the Gallberry holly (Ilex glabra) which can be a good source of vitamins and minerals.  Make sure you have the identification right on this holly though, because others (like the Yaupon Holly, lex vomitoria ) have leaves that make you vomit.

Western Occult and American Folk Magic Uses

Holly is, as mentioned above, inseparable the Winter Soltsice/ Yule and it has been tied for milleniua with bringing brightness into the dark half of the year. Holly was, of course, one of the seven chieftain trees of the ancient druids, and thus, a very magical tree throughout the world.

In the American Hoodoo tradition, as described by Cat Yronwode in Hoodoo Herb and Root Magic,  Holly leaves are burned with other blessing herbs to protect the home and bring good luck into the home.  Placing holly above the door to the home also protects the home and draws helpful spirits.

In Tree Wisdom: The Definitive Guidebook to the Myth, Folklore, and Healing Power of Trees by Jacqueline Memory Paterson, she describes some of the mythology surrounding holly, including its connection to immortality.  In the old world, people were encouraged to bring the holly into their homes to ward against elves, fairies, and other spirits that could otherwise cause harm.  Holly’s bright berries and leaves also helped people with winter depression and help us get through the darkest time of the year. The holly was always required to be removed from the house by Imbolc eve or it could bring misfortune. In Ancient Rome, the Romans gave gifts of Holly during the five-day festival of Saturnalia, which took place at the winter solstice. These eventually gave way to the Christian imagery, which still uses Holly, in December. Even though Christianity has shifted many of the ancient pagan beliefs, the remnants of these can still be found even in modern-day celebrations here in the US.

The Holly King and Oak King legends are also powerful and enduring; both evolved from earlier indigenous and pagan depictions of the green man or the spirit of the forest/plants as well as the virility that is necessary for life to continue.  Paterson notes that the oldest depictions of the Holly King were of a wildman holly god, and Christian suppression later turned him into more of a “king” like figure without sexual virility.  Regardless of the shift of this imagery over time, the Holly and Oak kings rule over the year and are two sides of the god of nature and his cycles.  The Oak King comes into power at Midwinter (when we move from the lowest point to the highest), while the Holly King comes into power at Midsummer (the waning part of the year).  The Holly, therefore, represents the growth, light, and harvests of the rest of the season to come.  Many rituals in the modern druid tradition acknowledge the power of the ancient Oak and Holly kings as part of our ceremony.

Holly is one of the sacred trees in the Ogham, the Celtic Tree Alphabet. The Holly, Tinne, is tied to the letter T and the Ogham letter that has three upright lines.  According to Steve Blamires in Celtic Tree Mysteries, the evergreen nature of the Holly tree can be tied to a “link” as in a link in a chain, which is one name for Tinne.  This shows Holly’s link not only with the oak (from the ancient lore) but also between our world and the otherworld.

In the Encyclopedia of Natural Magic, John Michael Greer describes holly as being firey and warm in the second degree.  Astrologically, it represents Saturn in Leo.  It is a very protective tree and is thought to ward against lightning and also against hostile magic and hostile spirits and otherworldly beings.

Divination and Magical Uses

Based on the ecology, folk uses, and history of holly, the following are three divination and magical uses for this incredible tree:

Darkness. Holly has long been associated with the winter solstice in the darkest time of the year, and seeing Holly come up in a divination reading may signal that a time of darkness is upon you.

Light in the Darkness.  Tied to Holly’s theme of darkness, however, Holly reminds us that there is always hope.  The triumph of the Holly king over the Oak king in the ancient myths ensure us that even when the light is all but extinguished from the world, the evergreen leaves and bright red berries will be a sign of coming out of this dark time and hope in the future.  Stay strong, for spring will return.

Protection in Dark Times. We are continuing to live in darker and more uncertain times, with more and more of us losing basic faith in our institutions, culture, and civilization.  It is certain that human civilization is on a dark path.  Thankfully, trees like holly can offer us basic protection from the hostile energies of this age.  And that’s exactly what she does!

I hope you’ve enjoyed this look at the incredible Holly tree.  If you have additional information to add or stories about the holly, I would very much love to hear them!  Blessings to you, my dear readers!

Putting the Garden to Sleep: End of Season Activities and Rituals

Garden bed with scarecrow

The day before the first hard frost. Our garden is still bountiful as the Butzemann watches over all….As the darkness continues to grow deeper on the landscape, it is high time to consider how to put the garden to rest for the winter and honor the garden that has offered you so much bounty and joy for the season. I actually find this one of my favorite gardening activities of the year, both on a metaphysical and physical level. There’s something special about “tucking” your garden in after a productive growing season and knowing that the land will go fallow and rest as the cold and ice come. Here are both the physical activities and sacred activities that you can do to help put your garden to rest.

Do note that my timings are based on the temperate climate in Western Pennsylvania, USDA Zone 6A.  You can adapt appropriately based on your own end-of-season and seasonal changes.

Metaphysical Activities

Metaphysical activities support the garden and the downward/restful flow of energy that allows the land to be fallow before returning to abundance in the spring.  For millennia, our ancient ancestors all through the world did rituals and ceremonies to support the abundance and health of the land; these are intended in the same direction. (For some you can do later in the year, see this post).  Physical and metaphysical activities go hand in hand–everything that we do in the physical world has an impact on the metaphysical, and vice versa.  Thus, by working on both levels, we are able to achieve maximum effect.

Burning the Butzemann

In the Pennsylvania Dutch Tradition, the Butzemann is created at Imbolc and set out to protect your crops and land at the Spring Equinox–and we practice this tradition each year.  At the Spring Equinox, a friendly guardian spirit is invited into the Butzemann to guard the crops and flocks for the coming season. And at Samhain, the Butzemann must be burned to release the guardian spirit and offer thanks.  What we usually do is build a bonfire somewhere near or on Samhain.  Then we take our Butzemann to the fire and once again call the Butzemann by name (the naming tradition being very important) and speak of the good things that happened on the homestead and garden (e.g. you protected our crops well, we harvested 15 pumpkins, our flocks were safe from hawks, etc).  Then we release the Butzemann to the flames and watch it burn (which is always really cool).  This completes the Butzemann ceremony until Imbolc when a new Butzemann is constructed (from the previous garden’s materials and other burnable materials) and the cycle begins again.

Honoring the Soil and Compost through the Soil Web Ceremony

Garden shrine with fall bounty and freshly fallen oak leaves

Compost is a major theme this time of year, as so many things die to have their nutrients reclaimed by the soil web of life. Even perennials, including plants and trees, contribute to this great soil web of life.  Thus, it is very appropriate to honor the soil web this time of year.

For this, I like to do a “soil web” dance.  This is an embodied ritual that involves me dancing (barefoot if possible) on the earth, allowing my footsteps to be my prayer to the earth.  I may be moved to praise the soil web, the nematodes, the worms, the bacteria, the protozoa, and so much more.  My dance always involves dancing in the garden, through the paths, and eventually to the compost pile.  At the compost pile, I leave an offering (last garden harvest food and/or liquid gold are very appropriate here).  I may also make symbols with sticks with leaves as a shrine to the soil.

If you created a “last harvest” meal, you can use this as an additional offering (see below).

A “Rest Well” Chanting Ritual for Gardens and Land

Inviting the land into peaceful slumber is another way you can put the garden to bed on a metaphysical level.  For this, I particularly like using Ogham and chanting magic (with a drum if it’s warm enough).  I chant the following ogham (you can adapt these to your own ecosystem or needs)

  • Ruis (Elder) pronounced RWEESH: Elder is for endings, cycles, and resolution.
  • Phagos (Beech) pronounced FAH-gus: For preservation, sleep, history, and memory.
  • Quert (Apple) pronounced KWEIRT: Apple is for future abundance, blessings, and harvests.

So the chant would go:

Ruis – Ruis – Ruis
Phagos – Phagos – Phagos
Quert – Quert – Quert

And after this, you can start playing with the syllables of each of the three trees in any order, such as:
QUE–eee—iii–rr–tt – QUERT  QQQQ —EEERRRR —TTT
And so forth.  Just allow your vocal cords and body to explore this expression fully.

End your ritual chant with a focus on Ruis, as Ruis is the Ogham connected to the present moment.

As you chant, really envision the energy of each of these trees coming forth: the Elder coming in to help aid with the end of the season, for closing down, and for resolution.  The Beech carries the garden/land through the darkness of winter, where it is able to rest, the soil is preserved, and carries forth the memory of the past into the future. And finally, the Apple, which offers the promise of future abundance and carries a blessing to the garden/land.  Really project this energy as you chant.  As you feel the ritual is complete, start to wind down, ending with chanting Ruis very softly.

Garlic Ritual: A Land/Sea/Sky blessing

Garlic cloves ready for planting!

Garlic cloves ready for planting!

The garlic planting ritual is a really nice way of seeding a blessing for the entire season to come.  Garlic is the last thing to be planted in the fall in our ecosystem (at the time you plant garlic, your fall crops should already be being harvested).  And that garlic will stay in the ground for almost 9 months, being harvested in the heat of the summer.  In the winter, the garlic sets deep roots and then, as the spring comes, it sends its green shoots up into the air.

After you plant your garlic, honor your garlic with a simple land, sea, sky blessing. Gather up the following materials:

  • A bowl of hardwood ash (or compost)
  • A large bowl or bucket of clean water (rainwater, snowmelt, spring water, water from a local spring or creek) and a bough of a conifer (Eastern hemlock is what I use, but you could also use white pine, cedar, juniper, etc)
  • A flute or other woodwind instrument (or your breath)

You can put your items on the ground or create an altar for the ceremony.

Sprinkle the ash/compost on the bed and say, “With the blessing of the earth, may you root deeply this winter.  May your roots and bulbs be blessed, and through that blessing, bless this garden in the year to come.”

Next, asperge the bed with water by dipping the branch into the bucket of water and flicking it all over the bed.  Say, “With the blessings of the sacred pool, may you be nourished and grow.  May your bulbs and roots be blessed, and through that blessing, bless this garden in the year to come.”

Finally, play your flute/woodwind instrument.  If you do not have a woodwind instrument, you can get down and blow directly on the soil, offering your breath to the soil.  When you are done, say, “With the blessing of the air, may you sprout in the spring and grow strong through the summer.  May your entire being be blessed, and through this blessing, bless this garden in the year to come.

Finally, cross your arms and bow your head. Say anything else that comes to mind at this point, honoring your garden.  If you created a “last harvest” meal, you can use this as an additional offering for the garlic.

Physical Activities

Physical activities are probably the typical things that people do in the fall–but some of these have a bit of a magical twist.  I’ll share the physical counterparts and how these are ritualized and connected to the work above.

Putting the Garden to Rest / Fall bed Prep

In the process of fall bed prep--the back bed got very weedy this year so we are sheet mulching it for weed suppression. We add a nice layer of our own finished compost. Chicken flock assists.

In the process of fall bed prep–the back bed got very weedy this year so we are sheet mulching it for weed suppression. We add a nice layer of our own finished compost. Chicken flock assists.

Fall bed prep can be any number of things.  At the Druid’s Garden homestead, we use sheet mulching/lasagna gardening techniques for our annual vegetable garden areas, and so this is the best time to build soil.  After the first hard frost (for us, usually mid-October), we clear away any weedy material and cut back annual plants (leaving the roots in the soil; they will break down and aid in soil compaction).

Then we do some sheet mulching–depending on the bed, this might include a layer of fall leaves and compost, a layer of cardboard (if the weeds got out of control) or simply a layer of finished compost.  If we are starting new beds, we always build them in the fall with layers of finished compost, hot compost/straw bedding (from chickens, ducks, geese, and guinea coops), and leaves.  You can also consider a winter cover crop (which doubles as fodder for your animals).   As you are doing this work physically, you can be doing the metaphysical work I described above.  (If you use this method, in the spring, all you need to do is use a broadfork or garden fork to aerate the bed!).

For perennial beds, we will do our final herb harvest of the season, tying up bundles of herbs in the house to dry.  We will trim back plants that die back during winter (e.g. echinacea, mountain mint, monarda, etc), and cover up plants that benefit from light cover (strawberries). We will also harvest any extra seeds from our refugia garden so that we can scatter them or give them away in the coming months or year.

Garlic is the one crop that you plant this time of year, and garlic can have its own special ritual, as I described above. I have instructions for planting garlic here.

Once all the summer crops and those that died back after the hard frost are removed, then you can do the “rest well” chant above. Obviously, anything that is still growing (kale, lettuce, etc) is covered and protected for the coming cold, and to extend the harvest season (for more on this approach, see Eliot Coleman’s Winter Harvest Handbook).  I like to use these last garden foods through Yule and finish them off for our Yule feast.

Making Compost

Chickens scratching it up!

Compost making is a great thing to do in the fall, as the winter will allow the compost to break down.  At the Druids Garden Homestead, we have chickens to do some of this work for us, but I’ll share a chicken compost and a non-chicken compost method.  Our method is to rake up as many fall leaves as we can and place these in a large pile near the coop (of course, jumping and meditating in them is also part of this!).  Then, as the snow and ice comes down, we layer another layer of leaves in the chicken run.  They don’t like walking on snow and ice, and this keeps them comfortable and occupied.  They scratch the leaves up, poop their nitrogen-rich poop, and are happy chickens.  When about mid-April rolls around and the ground thaws out, I muck out all of the chicken leaves (along with giving all of the coops a thorough cleaning, which gives us a lot of straw).  I layer the chicken leaves/compost with the straw in thin layers, piling this up as high as it will go.  You can add anything else here you like (non-weedy) such as coffee grounds and other fresh compost items. With a warm summer, this breaks down into an amazing pile of compost by late fall—just about the time you are doing your garden bed.

If you don’t have chickens, take fall leaves (preferably mulched) and add them in thin layers with other good compost-making things: manure, vegetable scraps, eggshells, coffee grounds, all of the old garden plants that died back during frost (non-weedy) and anything else you have.  Keep your layers of leaves pretty thin, especially if you weren’t able to mulch them.  Note that some leaves break down really quickly like maple, where others (oak) take a really long time to break down.  This approach should get you a nice pile of finished compost by next fall.

For either, honor the compost by doing the Soil Web Dance.  You can honor your new piles or your finished piles (or general composting area)

Final Harvest of Summer Crops

Finished compost

The final harvest of summer crops for us comes in the days before the first hard frost.  Some things with a light frost can be preserved, but once we hit about 35 degrees, that’s enough to kill of almost all of the summer crops: peppers, nasturtium, tomatoes, basil, pumpkins, squash, beans, zucchini, etc.  Thus, starting in early October, we pay very close attention to the nightly temperatures, doing row cover as necessary.  But, when our first hard frost is imminent, we harvest the last of the crops: all the green tomatoes that will ripen on the counter for the next few weeks, beans, corn, peppers, basil, etc.  We like to cook a special meal with this (Samhain meal if possible, depending on the year) and make a special offering from this for some of the ceremonies above.  It is a great way to enjoy the last fruits of the summer season and also create a special offering food.

Gathering for Next Year’s Butzemann

As we are clearing the gardens and the Butzemann, we begin to think about next year’s Butzemann.  It is customary to collect some of the materials for use in next year’s Butzemann from this year’s landscape.  As we cut the gardens back, we gather materials that are stowed away in our shed till Imbolc.  I always like to leave an offering for any plant who is going to be part of the Butzemann.  For example, this year, the big patch of Mugwort spoke to me to be included for next year, so I have a large bundle of her saved for next year’s Butzemann.

Conclusion

Late fall is truly one of my favorite times because there is so much richness in how you can engage in sacred gardening and sacred action. I hope that this post has provided you with some ideas for how you might honor your soil, put your garden to rest, and start setting up physically and energetically for the season to come.  Blessings!

Transitioning into Deeper Darkness: Seasonal Activities and the the Golden Hour

Sun at sunset

Sun at sunset

As the light grows dim this time of year, as the days grow short, many people find this particular season a difficult one.  Without the light, our thoughts can spiral into the darkness, our spirits long for the warmer days.  The cold and dark are barely here, and there is so much winter ahead.  Just this week, I had three separate conversations with friends about this exact issue: it is a hard time of year, particularly the time between Samhain and Yule, when we know there is much more darkness to come.  It is a hard time this year, in particular, when so many of us are beyond stressed and burned out due to the unfolding events of the last two years.  It also was a strange year, in that we had temperatures that stayed well above freezing, which kept the leaves green–and suddenly temperatures that plunged very deep below freezing, which dropped all of the leaves in about two days.  I realized that there might be some benefit in writing about this time–not so much what is problematic but instead, how we might navigate it from a nature spirituality perspective.

I think that this time is one of the hardest of the year for many people.  We know that the cold and dark are on their way.  We see the death across the landscape as the bitter cold comes into the land.  It’s hard to have a flush, abundant garden one day and the next, find most of your plants have died.  This time of year forces us to come face to face with both darkness and death in ways that it is rare during the rest of the year.  And the more time we spend on the landscape, the more that this issue stares us in the face.   Here in Pennsylvania, it is also complicated by the end of Daylight Savings time, meaning that by the time you leave work, the sun has already set–and there are many days when you do not see the sun at all.

So, what is a druid to do?  I have developed a few strategies over the years that have helped myself and others, which I’ll share in the rest of this post!

Embracing the Season and Spiritual Activities

Late fall sunrise!

The first strategy is to embrace and honor this time for what it is–accept the cold, the frosts, and the death upon the landscape.  I have found that the more I fight against something, the harder it becomes to accept.  But, the more that I seek the good and the joy in it, the more enjoyable it becomes.

For this time of year, I have worked hard to find activities that I really love for the late fall and early winter. I have worked to develop a set of rituals and seasonal activities that bring me joy, that I can look forward to, and that sing to my spirit. The whole idea here is that it’s not just about saying “oh, the darkness and cold are here” but really creating intentional activities that make the most of these cold and dark times.  Your intentional activities may end up looking very different than mine–but I share these for a model of what you could do.  The more things that you have to look forward to and that you enjoy, the better this time of year becomes.

Gardening, Homesteading, and Harvest: Cycles and Looking Forward

If you do wild food foraging, or if you have a garden or homestead, there are a whole host of activities that come with this season–and you can embrace them, make them meaningful, and really look forward to them every year.

For those that do wild food foraging and live in a temperate climate, this is a perfect time to find the last of the nut harvests and spend time processing those nuts.  For example, one of my favorite of these is harvesting and processing acorns into acorn flour, which can be used to craft all kinds of sacred bread, cakes, and other delicious ingredients.  Acorn flour is a serious endeavor but it is just so worth it! Other nuts in my bioregion are hickories, chestnuts, and hazelnuts–each with their own unique sacredness.  This is flour that you can store in the freezer and pull out for sacred activity year-round.

The second activity that I really look forward to this time of year is putting my garden beds to rest.  I have worked hard to develop a series of rituals surrounding the end of the growing season: how to work with the annuals that have perished due to the frosts and freezes (saving their seeds, composting them, honoring their journey); bringing in the last harvests of the year, and also clearing the beds for next season.  I call this “putting the garden to bed” and it has become an important part of my homesteading activities each year–full of ceremony and honor (I can blog about this if anyone is interested!).  I feel like in doing these, I have a good closure to our season and the garden is a blank canvas for planning and planting in the future.

Burn Butzeman, burn!

Burn Butzeman, burn!

At Samhain, we also burn our Butzemann, which allows us to have full closure for the growing season.  The Butzemann is part of the Pennsylvania Dutch tradition, and it is a kind of magical scarecrow that guards the home for the whole light half of the year.  At Samhain, it is released through ritual burning, marking the end of the growing season.  But like many of the other activities here–it’s not just a closure moment.  You also start thinking about your next Butzemann, which you construct at Imbolc.  Right now, I have some amazing gourds and dried plants that I am letting sit over winter–I have big plans for these for Imbolc and for next season’s Butzemann.

What you can see from these three examples is that while they are all rooted in the moment of this time–in the growing darkness and cold–they are also rooted in the cycle and hope for the future.  The nut harvest and other foraged foods can be brought through the winter and enjoyed in the future.  The garden beds being put to rest allow for you to be ready to plant in the spring.  The Butzemann is burned, but the materials are started to be gathered for a new one, again, already getting you thinking of that cycle of the year and the promise of spring to come.

The Golden Hour and the Flame

Light and embracing the waning light is an important part of finding balance during this time of year. Because there is so much less light, you begin to pay attention to how to bring it, embrace it, and honor the light.  When there is an abundance of light in the summer months, these activities seem less central–but as winter sets in and the days grow so short, finding ways of bringing in the light is critical for balance and peace.  Thus, in the time of darkness and cold is to shift your emphasis from the waning sun to the inner and outer flames–through a physical embracing of the between times of light and fires.

Sunrise at First Frost

Sunrise at First Frost

One practice that everyone can do is to embrace the “golden hour”.  The golden hour happens twice a day–at dawn and at dusk.  This is a period of time about 10-20 minutes before the sun comes up when the light changes–either from bright daylight to this golden hue or from darkness to a golden hue.  It doesn’t last for too long, but if you go outside during this time, you experience a very magical moment.  It happens just after the really spectacular parts of the sunrise in the morning–the light evens out and then you are awash in a golden light.  It is particularly powerful when the leaves have changed on the trees–the whole landscape is just aglow in golden light. In the dark half of the year, the golden hour becomes quite accessible–it is easy to be awake both at dusk and dawn, and thus, you can make it a point to embrace the golden hour on the landscape. I find the golden hour to be good bookends for the day–watching the sunrise and sunset.  When we are in high summer, these are harder times to access (particularly those in the early morning) and so, it is really in the winter that you can get to experience this lovely time.  For me, I like to go out to my druid’s anchor spot and just sit and observe the land waking up or the land going to bed.

The second is to bring fire into your life in any way you can.  This might mean bringing in candles and candlelight living–take one day a week to use candlelight rather than electric light and see the difference in your own happiness and stability. This might mean making some candles or olive oil burners for the coming season. Or, this might mean embracing fires in your home.  For example, for us, we move from outdoor cooking and having regular outdoor fires to bringing our fires indoors.  This includes a whole host of seasonal activities including preparing the hearth, bringing in the wood and lighting the first fires of the season.  We have two wood burners in the house–a stove in the basement and an open hearth for cooking and joy on the first floor. Creating fires often and spending a lot of time with these fires can really help!

Whatever way you can, embrace these times of twilight, of limited light, and allow yourself to slow down into the rhythm in the dark half of the year.

Conclusion

I hope that these strategies and activities are helpful to you as we move into this time of deep darkness.  Part of the reason I do so much at this time of year is that I do find this time of year–particularly here in Pennsylvania after Daylight Savings Time ends–really challenging.  It used to be one of my least favorite times of the year, a time of year that I dreaded.  After working so hard to find rituals and seasonal activities that allowed me to embrace it, it is now a time of year that I always look forward to.  I wish you blessings in the coming darkness!.

PS: I have recently appeared on Rosalee De La Floret’s “Herbs with Rosalee” Podcast.  Please feel free to check it out below!  (Or here’s the link directly: https://youtu.be/RvjQgOMxA9E)

A 21st Century Wheel of the Year: Release at Samhain

Samhain.  The time of no time, the time of the ancestors, the time of the wild hunt. The time when darkness blankets the land, the frost covers the landscape, and many things die. Here in the hemisphere, this signals the end of the fall months and the beginning of the long and dark cold of the winter. I always feel like Samhain is when we get our first hard frost. The first frost cuts through the land, tearing through tender annuals like tomatoes and basil, freezing the tips of the last of the aster and goldenrod, and hastening the annual dropping of the leaves.  It leaves a wake of brown and death in its stead, and signals clearly that summer is over and winter is soon to come.

Nature Mandala

In my first post on this series (Receptivity at the Fall Equinox), I made the case that the traditional Wheel of the Year and its themes were developed and enacted under very different conditions than our present age. The Holocene, a period of climate stability, allowed the rise of agriculture, agrarian traditions, and basic assumptions about being able to put forth an effort and reap rewards. Some of the themes present in the traditional wheel of the year simply don’t fit the present age–the age of the Anthropocene. This is where fires, floods, droughts, severe storms, and rising seas threaten our homes and livelihoods. Where animals, fish, birds, and insects are under severe threat from human-driven activity.  Where traditional–and balanced–relationships with the land have been severed. And where each of us has to cultivate a new set of resilient skills to successfully navigate the coming age.  Thus, I argue, we need new approaches to celebrating our traditional wheel that emphasize the skills and vision that will help us not only navigate the continuing crisis but also help us bring forth a better future for our descendants and all life.

Today’s theme is releasing or letting go.  While this is is a theme that some have explored at Samhain in the past, I want to shed some new light on it, given this current age.

Letting go

In Traditional Western Herbalism, stagnation is one of the worst things that can happen to the human body. A stagnant condition is a place where disease festers, where the body breaks down, and where the body loses tone and strength.  Stagnation is infection, it is dysfunction, and it is disease.  It is the same in our mental lives:  stagnant conditions are those that lock us into unproductive patterns: repeated focuses on trauma, living in the past, not allowing ourselves to get out of problematic thought patterns. The key is processing and then releasing this so we can grow again.

Stagnation is also the opposite of what occurs throughout nature.  Nature is always adapting, always evolving, always changing to meet the present age.  We can see this from the fossil records of ages past.  Animals, plants, insects, fish–all life has learned to continually adapt and evolve, taking on new behaviors, new physiology, and new forms to adapt to changing conditions on this planet. I point, for example, to the adaptations that Raccoons have made to live in city environments all around the world as a recent example of how adaptable and resilient nature is.  If nature is disrupted through fire, flood, or human activity–it begins to regrow immediately.  If left to grow, it will go through many adaptations before coming to its current climax environment (which where I live, is often an oak-hickory forest!)

Strengthening our collective vision for the future involves letting go of the past narratives that bind us!

Strengthening our collective vision for the future involves letting go of the past narratives that bind us!

In addition to our individual experience, the other area that we can explore with regards to the Anthropocene is the cultural narratives that bind us–myths that are creating a kind of cultural stagnation.  We know there is a global problem, but the myths and systems in place at present mind us to the same tired and repeated pattern. One set of myths that have been broadly identified is the “myth of progress”, or the idea that civilization is forever moving forward in a growth-at-all-costs paradigm. I don’t think this myth has the power it used to have, say, 10 years ago, but it’s still something deeply embedded in us that absolutely has to be let go of if we are going to thrive in the future and build a new age. Here in the United States, a related driving myth is the American Dream (which is believed by pretty much no one under the age of 30 who grew up in the USA).  Another common myth is the idea that you as a human are disconnected from nature, or maybe, that you can only harm the living earth.  A final myth is that technology will somehow save us from this climate crisis, that we can simply invent a better technology so we can keep on doing what we’ve been doing…These myths have power; they encourage us to see the world from a certain perspective that keeps us as just cogs in the larger machine of progress and industrialization.  But the truth is, the machine is failing, and the best thing we can do is distance ourselves from that machine–and that distancing starts with interrogating these myths. And certainly, we have a lot to interrogate at present.

This, the first step towards resiliency and adaptability–two critical skills for this present and coming age–are being willing to let go of those things that no longer serve us. To recognize when it is time to acknowledge, move on, and heal from that which has bound us to and in the past.

Letting Go Activities for Samhain: Shadow Work and ritual

So let’s look at how this letting go work at Samhain might happen.  I’m not going to lie–what I’m outlining here is extremely difficult work.  Work that takes years, disentangling work where we examine ourselves, our relationship to others, and the core of our understanding of the world. There are two steps to letting go–shadow work and ritual release.

Shadow Work: Understanding the Unconscious and Collective Unconscious

Jung’s extensive writings in philosophy and psychology explored the role of the unconscious and the consciousness within individuals as well as broader collectives, and it is well worth delving into if you are going to do this work. On the most basic level, our consciousness is everything we are clearly aware of, while the unconscious is everything that is not.   Jung also recognizes that there is a collective unconscious, the realm of the driving myths and archetypes of any culture or age. The unconscious has tremendous power and often drives our actions, decisions, and beliefs and yet, for many, is a vast and unexplored region.

Shadow work, as a whole, represents that work that we do to understand our own unconscious–including our darker nature–and come to terms with it.  It involves us carefully examining our own assumptions, subconscious and semi-conscious actions, the ways in which we respond or hurt, and all the semi-invisible stuff we carry with us.  There are parts of us that are shaped by our past experiences. Understanding ourselves and our darker natures is a lifetime of study, but we can certainly do good work in this direction with dedicated effort. You have to fund a productive way into this work, and you have to be willing to change and understand yourself.  One of the methods that I have been taught and that has been very effective is to understand your darker nature–what is within yourself.  This is the stuff where you often act subconsciously in response to something–when you feel hurt, or you compare yourself to others.  You can also look back on behaviors that you did that hurt others, particularly those that you did subconsciously or without even thinking about it. And then consider where those things are rooted in–and what you can do to mitigate or understand this self better.

Shadow work in the age of the Anthropocene should also examine our relationship to the collective unconscious, those big narratives, and myths that guide much of what we think and believe about the world. Culturally-focused shadow work involves really starting to disentangle the cultural narratives the have driven this world to the brink of ecological collapse. This is not easy work; some of which I have outlined above.

Thus, when we think about letting go, any of these things might be helpful, particularly in the context of this age:

  • Letting go of the cultural assumptions that guide us
  • Letting go of assumptions about how we can use nature, take from nature, or own nature
  • Letting go of assumptions about humans’ relationship with nature (e.g. I can only do less harm or less bad)
  • Letting go of the expectations about what our lives could be; the lies culture and corporations told us
  • Letting go of external understandings of what we “should” do and who we “should be”
  • Letting go of expectations of others
  • Letting go of old pain and deep wounds; finding power in forgiveness and moving on

This work can be done through meditations, talking with others we trust, journaling, and just a lot of self-observation and evaluation.  Take one small piece at a time: examine yourself, your past behaviors (particularly those that you did “without thinking” and then later asked yourself,”why did I do that?”), deep-rooted insecurities and emotions, and see where you arrive at.  A lot of this work happens in a cycle–you do a certain amount, and then you rest and do other things for a while, and then you come back later and deepen your understanding over time.

Elemental Letting Go/Releasing Ritual

Fires burning

Fires burning

Once you’ve done some of the above, you can also consider ritual means for releasing. Letting go rituals are generally pretty straightforward-first, charging an object that will help you release, and then, actually releasing it in some way through ritual means (a fire/air ritual, an earth ritual or a water ritual).  You can actually design a ritual that is tied to a particular element. Step one is to have some object that represents what you want to let go of.  This object is focused on, where you meditate or direct the unwanted feelings/assumptions/emotions into the object.  The object is then released and nature is allowed to do her healing work.  So let’s look at three versions of this:

The Air/Fire Releasing Ritual

You can perform an air/fire ritual in a few different ways.  One way is to open a ritual space and start by writing down what you want to release beforehand, crumpling that up, and then building a fire around those materials.  Then, you light the fire, let it burn down, and the work is done. In an alternative, you would prepare a fire and then open your ritual space.  Light your fire, then cast your releasing materials into the fire and let it burn down. This is useful for group activities, where everyone is going to be releasing whatever they feel the need to release.  In either case, you light the fire, allow the powerful energies of fire and air to help you let go, and move forward.

A Water releasing ritual

Water is another good method for releasing and letting go.  Ideally, you want either a large body of water (a big lake, an ocean) or a moving body of water (like a river). Begin by making an offering to the body of water, and see if it is willing to accept from you things for release (if not, offer gratitude and find another body of water).  Now, find a stone or a stick along the edge of that water, and pour into it the emotions/feelings/experiences that you want to release.  Take your time in doing this.  Speak our intentions for this work aloud as you do this.  When it feels “full”, fling it into the body of water as far as you can.  Consider a verbal release (like a shout), as you release this.  Then, thank the body of water and turn your back and walk away.

An earth releasing ritual

Earth is a final method for releasing and letting go.  Ideally, you will want somewhere that is not your own home/land for this; or some place far from your home.  Use your intuition to find an appropriate place.  Begin by asking permission of the earth to help you with your releasing work; make an offering and offer gratitude.  If you have an affirmative, continue, and if not, find a different spot and ask again.  Once you have found your spot, dig a small hole, working hard not to disrupt anything that is already living there.  Take a stone, stick, or other object (that is safe to put into the land), and hold the object in your hands.  Pour all that you want to let go of in the object. Speak your intentions aloud, and take all the time you need to do this.  Finally, place the object in the hole and cover it up.  Thank the earth again, and then walk away and do not look back.

Letting Go to Writing a New Story

Letting go is a critically important part of moving forward with a new vision and story for the future–a vision of a healed world in balance with the living earth. Thus, Samhain helps us to let go of that which no longer serves us, and that which hinders our ability to move forward, grow, and heal.  Letting go is powerful work, and can be done at all levels: physical, mental, emotional, cultural, and spiritual.  And I think it’s really necessary to work for us as we seek to develop resiliency, adaptability and embrace the change and challenge that is before us.

Once you let go, you see things from a new perspective.  Your judgment is less clouded by your own internal narratives nor those of the broader collective unconscious.  You are free to vision a new world, a better present for yourself and your loved ones, and most importantly–a bright future for all of the earth’s inhabitants and our descendants.  That, my dear readers, is worth striving for.

 

PS: I will be taking several weeks off from blogging. I’ll return before the Winter Solstice to resume again!  :).

 

A 21st Century Wheel of the Year: Cultivating Receptivity at the Fall Equinox

Nature Mandala

The Fall Equinox is traditionally about harvest, harvesting the fruits of your labor and the fruits of the land in preparation for the coming of winter. This model of the wheel of the year focuses on earned outcomes: you’ve planted your crops, you’ve tended them all season, you’ve invested the time, and now, you are able to receive the rewards of your efforts. And a lot of our own understanding of the celebration of these seasons works on that narrative: planning, planting, tending, harvesting, and the cycle of the seasons. This same cycle is expected, perhaps, anticipated, in our everyday lives. For example, if you put the effort into getting degrees and starting a career, or if you put in a ton of hard effort at your workplace, you will eventually be rewarded with a harvest, a payoff, and a sense of stability. There’s this large sense that if you put your time in, then your harvest and rewards will come.

For weeks now, I tried to write a different post, a one celebrating the harvest and using the traditional themes of the Fall Equinox in the druid tradition. Yet, it turned out to be very difficult to write. There’s been so much change and challenge in the last two years.  While our garden is certainly bountiful and we are bringing in the harvest on our homestead, I found these narratives of “putting in your work and getting a harvest” really problematic to dwell on because for myself and so many others, that whole idea has crumbled in workplaces and cultures. In talking with friends in a variety of fields and contexts, I think that’s perhaps the thing that’s been most difficult for everyone during the last year and a half–the loss of that narrative, of that stability, of that dependable way forward. A lot of those expected cycles and seasons were disrupted, and it appears that most of us are never going back to “before.”  This led to my own thinking and meditations about the new skills that getting such a harvest in today’s age requires–resilience, like I shared a few weeks ago, but also other themes I’ve touched on, such as flow. In other words, just like our traditional wheel, this new set of skills and themes may help us find balance, grounding, and stability in an increasingly unstable world.

I’m not suggesting that we abandon the traditional wheel or the themes of harvest or balance at the Fall Equinox, because these themes are still very much present on our landscape and in many aspects of our lives. But, I do think we need to build into our traditional wheel and celebrations a broader set of thinking, visioning, and ideas that might help us live, adapt to, and thrive in this new and less predictable age. In other words, if the stability of the Holocene allowed agrarian societies to develop elaborate spiritual traditions surrounding planting and harvest, what does the instability of the Anthropocene require of our spiritual traditions? What themes or concepts can those practicing nature-based spirituality embrace now so that we can offer a better vision for the future?  It is this question that I will consider today for the Fall Equinox, and I will return to this question for the next seven holidays as we move froward through the next eight seasonal holidays–creating an wheel of the year that offers us tools for visioning and resiliency.

So with all of that written as a way of introduction to why I’m deviating from the traditional theme for the Fall Equinox (and subsequent holidays for the wheel of the year in the coming seasons), I’m going to present some themes that I think are powerful lessons for us to incorporate into spiritual practices and seasonal celebrations.  So let’s turn to one of these themes: receptivity!

Receptivity as a theme for the Fall Equinox

Hickory, Maple, Aster, Hawthorn, and Poke mandala on moss

Receptivity has a lot of dimensions and definitions. In its most simple form, it is about openness: openness to new ideas, to change, and new experiences or patterns of life.  Its about accepting what comes rather than trying to force things in a specific direction. Receptivity is about us simply allowing things to flow in, rather than trying to force things in a specific way. When you dig into it, receptivity is a very good theme for the “harvest” narrative, because with receptivity, rather than cultivating an expectation of what we want and expect to come, we are open to what is and what comes our way.

One of the reasons that Receptivity is such a good theme is that it is a counter balance to the effort-reward cultural narrative that is tied to the Fall Equinox and themes of harvest. There is one enormous problem with the effort/reward theme on a larger cultural level: it belongs to a different age. It belongs to the Holocene, an 8000-11,000 year period of stable climate that allowed humans to develop agriculture, allowed humans to have some predictability about their surroundings, and allowed us to develop symbolic understandings like those drawn upon for the modern wheel of the year. It also belongs to the 20th century, when stable careers were common and people would retire from blue collar jobs with pensions. But we are not in the Holocene any longer, both climate-wise and culturally, we’ve moved onto the Anthropocene (or, as Stephen Pyne recently called it, the Pyrocene, the age of fires). The Anthropocene is characterized by human-driven planetary changes which destabilize every aspect of our lives. These changes are increasing in intensity and will continue throughout the course of our lives and into the lives of our descendants. Many now point to 1950 as the time when the Anthropocene officially began, with humanity’s “great acceleration” of consumption and capitalism. But like any age, it takes time to ramp up, and it is now in the 21st century, seventy years later, we are really starting to see the accelerating effects of the Anthropocene.  In thinking about these changes, both culturally in the last 18 months with the pandemic, and in the wake of the UN’s release of the IPPC 2021 climate change report, we need some new themes.

While we have traditionally based the wheel of the year on more recent agrarian human ancestors as part of the Holocene,  we no longer live in that age. Agrarian societies depend on very limited numbers crops for sustenance and survival. For a culture that depends on a small number of crops, getting a harvest from those crops becomes absolutely critical for life, and it makes sense that a huge amount of their spiritual tradition was focused on the harvest. If you think about many of the harvest traditions–they was (and still were) focused on staple crops like apples, wheat, and barley without which our agrarian ancestors would not have survived.  This is also of why situations like the failure of one crop were so devastating; for example, the Irish Potato Famine in the 1850’s killed over 1,000,000 Irish and sent many of them (including my own ancestors) in search of new places to put down roots.

However, if we go back further to the time of our more distant hunter-gatherer ancestors, we know that they lived and thrived through multiple destabilized climates and planetary ages.  If we examine their experiences with obtaining a harvest–the picture emerges quite differently. Most hunter-gatherer societies still had a few foods that were central to their diets (like acorn eating cultures, specific animals that were hunted and revered, etc) but most lived off of an incredible variety of different foods, in some cases 1000 or more (as you can learn from ethnobotanical guides like M. Kat Anderson’s Tending the Wilds or Charlotte Ericssen-Brown’s Medicinal and Other Uses of North American Plants).  These foods vary considerably from season to season–hardwood nut crops, for example, have a “mast year” every 3-5 years.  That is, while there was always food to harvest, the kinds of food, amounts of food, and timing of it was pretty variable and required us to simply accept what was, capitalize on what was, and move forward.  (As an aside, hunter-gatherer societies did also not suffer from what some scientists would call “diseases of civilization” like heart disease or diabetes; see more about this at this article).

So let’s focus for on gathering and how it is tied to receptivity. I do a lot of wild food foraging and wild food education in addition to tending a 5-acre homestead and growing a lot of food.  The mindsets for gathering vs. farming are really different. Both are based on innate wisdom and knowledge of the land, but there are expectations in homesteading/gardening that are simply not present in wild food foraging. With foraging, you never really know what you might encounter or how abundant things might be. You can only use your knowledge to go to places where you’ve found food before and use your knowledge of the timing of the season to help you see what is out there. One year, the wild berry crop is massive while the next there’s practically no berries to speak of because of a late frost.  One year you could harvest hundreds of pounds of chestnuts and in the next, they are full of worms but there are incredible amounts of lamb’s quarters to make flour.  That’s how it is when you are foraging for wild foods–you just put yourself out there to look and see what you can find.  Hence, receptivity and gratitude for the harvest.

Receptivity: Bardic, Ovate, and Druid Practices

A ritual altar at the fall equinox

Receptivity is a pretty challenging concept for many of us who grew up in Western cultures, and I think its grown a lot more difficult in recent years.  Here in the US, for example, an extremely polarized cultural and political climate encourages us to shut down, to not even be willing to hear voices that are different than our own, and to spend time only with people who think and act like we do.  US culture also maintains the effort-reward faulty narrative that suggests that if you simply work hard you will be successful.  Obviously, that’s a lot different from cultivating receptivity.  Thus, I think it is useful to work to cultivate spiritual practices that cultivate receptivity.  And yes–I keep using the term “cultivate” very specifically–this is something we can bring into our lives, like a new skill we are learning. Here are a few methods to practice receptivity through the lens of bardic, ovate, and druid practice.

Receptivity and Wild Foods: An Ovate Practice

One way of cultivating receptivity and honor the harvest is to take up a wild food foraging practice and take a day to go out and seek out wild foods.  Wild foods can be found in all settings, from urban to wilderness, and its just a matter of time and building your knowledge.   See if you can find enough for to create at least part of a meal.  This time of year in Eastern North America, they are particularly abundant–you can find wild apples, hardwood nuts (hickories, chestnuts, butternut, walnuts, hazelnuts, acorns);fall greens (usually there is a second harvest of greens like dandelion); grain harvests (wild amaranth, lambs quarters, or yellow dock); and fall mushrooms (Hen of the Woods, late Chicken of the Woods, Honey Mushrooms, etc).  Building an ethical foraging practice and bringing some of this into your regular practice allows for not only a deep knowledge and reverence of nature, but also a way to align with ancient human ancestors and cultivate receptivity.

With any wild food foraging practice, I want to stress the importance of ethical harvest.  Offer gratitude and respect to what you are harvesting, seek permission, and monitor wild food populations. For an introduction to ethical foraging, please see this post.  I also have two general posts that can get you started on wild foraging with resource and book suggestions: here and here.

So as a fall equinox celebration, you might gather some wild foods leading up to the Fall Equinox and then prepare a celebratory meal in gratitude and reverence for what the land has provided.  Supplement this with food from your own garden or farmer’s market and enjoy the feast!

Receptivity: A Fall Equinox Journey of Spirit

On the druid side, we might think about how to create receptivity through spiritual connection and ritual.  Druid practices are about ritual, meditation, and celebration.  For this practice, rather than planning a formal Fall Equinox ceremony, you will simply allow yourself to experience the magic and enchantment of the living earth, be guided by spirit, and create an ongoing ceremonial experience for yourself.

To do this, plan on spending some deep time in nature, at least an hour or more. Ideally this will be a place with some wildness to it. You might take a few tools with you–an offering blend, a harvest knife, your crane bag, a spiritual journal. But don’t plan too much–the idea is to allow the ceremony to unfold on your journey.

When you get where you are going, start by opening up yourself to a ceremonial experience. Keep your mind and intentions open but do any protective work you see as necessary (e.g. I would do AODA’s Sphere of Protection ceremony to begin).  After that, begin to walk and explore, seeing what you are drawn to.  Leave offerings, talk with trees, and spend time simply communing with the living earth.  Look for messages in the forms of animals, clouds, wind, trees.  See what calls to you and the work you can do to celebrate this year.  This might be a tree meditation, a grounding ceremony in the woods, forest bathing, taking a nap, making offerings, building a nature mandala, etc.  The point here is that rather than prepare a pre-concieved plan for your Fall Equinox, you simply allow spirit to guide you.

As you are exiting the forest, give yourself some time to return.  Breathe deeply, “close” the ceremonial experience in whatever way you see fit, and take time to return to the mundane world.  Carry what you’ve learned about yourself and nature with you into the coming season.

Receptivity: Cultivating in Community

Bardic practices involve both creative expression as well as community, and in this case, this practice focuses more on cultivating open relationships with others.  The practice is simple:

Talk to someone who believes very differently than you do in a non-judgemental, open way*.  One activity to help you cultivate receptivity is to find someone who has very different life experience, different political or social views, and/or a different way of seeing the world from you. Spend time asking that person questions to understand what they believe and why they believe it.  As you are listening, work to withhold your own judgment (note your emotional reactions) and also work hard not to respond to them in a way that would put your own beliefs at the center of the discussion. Ask questions, listen, and absorb what they are saying. After you’ve done this, express gratitude to the person for sharing their time and thoughts. (And yes, I realize how incredibly hard this might be to do, at least for those in the US right now.  Try it anyways.  Strip aside the common political stigmas and simply listen to a person as a human being).

After you’ve done this, meditate on the experience. What did you gain from this experience? Did it reaffirm your beliefs or did it allow you to really experience a new perspective? Do you have more empathy and understanding for those who may believe differently than you?

(*I am grateful to  Dr. Abby Michelini for this practice.  Abby recently completed a dissertation and I was honored to be a dissertation reader on her project. Her project was to create poetic narratives from people on radically different sides of the spectrum and use those as a way of cultivating deep listening to bridge political and cultural divides. And you know what? It worked. After seeing her study, this practice gave me a lot of hope.  I started trying this practice in my own life and I was really grateful for this as a new tool to cultivate openness and receptivity towards others! So I’m sharing it here!)

Closing

Learning how to cultivate receptivity in such challenging times offers us a powerful tool.  It allows us to be more flexible and adaptable to things that we can’t change and encourages us to find delight in the unexpected.  May your feet tread ever lightly upon the soil and your lungs fill with clean air at this blessed Fall Equinox!

Also, If you are interested more in this topic, cultivating your intuition, connecting with our primal ancestral roots, and in connecting deeply with nature, I wanted to draw your attention to a fabulous 8 week online course by Jon Young, Nate Summers, and Sarah Fontaine starting soon! Here’s a link to the Intuitive Tracking course https://www.primalnate.com/intuitivetracking   I’ll be taking this course, and I hope you consider it as well!

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

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

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

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

Yellow Dock Ecology and Foraging

Yellow dock leaf with goose blessing.

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

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

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

Seed head closeup – this is perfect for harvesting

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

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

Preparing Yellow Dock Flour

Grinding in a small grinder

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

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

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

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

Beautiful ready-to-enjoy Yellow Dock Flour

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

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

Recipes

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

Yellow Dock Pancakes

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

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

This recipe makes about 12 pancakes.

Cooking up beautiful pancakes!

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

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

Double Chocolate Dockseed Cake

Curly Dock Bread

Dock Seed Brownies

Dock and Lambsquarter Flour Crackers

Dock Sponge Bread

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

Sacred Actions book!

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

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

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

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

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

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

Inside of book – Food and Nourishment / Summer Solstice Chapter

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

Graphic from book: Three sacred garden designs

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

Book Overview

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

Graphic from Book: Permaculture’s Principle of the Zone

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

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

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

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

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

Inside of book -rituals and activities section

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

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

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

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