Category Archives: Seasons

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.

 

Land Healing at the Druid’s Garden: Replanting, Forest Healing, and Refugia Update

Ramps planted in my Grove of Renewal

Today I wanted to take some time to share some of the updates on the land healing and permaculture practices we are enacting at the Druid’s Garden Homestead.  As I’ve shared in earlier posts, when we purchased this land four years ago, the family who owned it just before us selectively logged about 3 acres, leaving the forest an absolute mess.  The land otherwise was perfect–we have our own spring, a nice sunny area for gardens….and three acres of land in desperate need of healing.  Since land healing is one of my primary forms of spiritual practice, I rolled up my sleeves and purchased the land! As this ongoing land healing project takes shape, I try to check in on the blog every once in a while to share new insights, techniques, and experiences.  Today I want to spend some time offering updates on our refugia gardens and some of the clearing and replanting work that is necessary when you are dealing with these kinds of conditions.

Why Engage in Land Healing work?

As I’ve shared before, in order to do effective land healing work, you need to know a few things: first, you need to have a sense of what a healthy ecosystem looks like so that you know what your goal is and what to do.  While book knowledge is useful, what is really ideal is if you can spend a lot of time in the same ecosystem in a place that hasn’t suffered logging, clear-cutting, or whatever other damage you are trying to heal it from. So since we live on a north-east facing slope that is wet and mostly deciduous, ideally, to help heal this land and know what I am aiming for, I need to study north-east facing slopes with wet, rich soil and mostly deciduous cover within 1-2 hours of where I live.  Lucky for me, I grew up on such a slope, and I can return to my family’s land often to study and gather seeds.  Because of this deep knowledge, I know exactly what ideally should be growing here both in terms of the forest and on the forest floor.  Because I’ve lived in Western Pennsylvania most of my life, I’m also aware of what is no longer present: the American Ginseng roots, in particular, have been badly stripped from our land by poachers and foragers who sell them at a profit. I’m leveraging this knowledge to create a set of practices that allow me to help this forest heal.

When I’ve shared this ongoing healing work with others, sometimes people will say things like, “Yeah, but the forest will heal without you.” Yes, it will physically heal, given enough time. The trees will regrow, you will see the old wood rot down and the forest will return.  However, and this is really important–a 2nd, 3rd, or 4th growth forest is not the same as what was originally here before white people came and stripped it bare. This is especially true if it is regrowing from something like old farmland.  On a physical level, one of the things that the forest can’t do is replace ecological material that once grew here and that has since vanished–like the trillium, black cohosh, blue cohosh, ramps, ginseng, trout lily, mayapples, and more.  These woodland species don’t survive logging or greedy humans, and they are very slow to spread (and are absent in many other places due to human overharvesting).  So, even if I were to let this forest stand here and grow for the next 150 years, I doubt you’d find a ramp or blue cohosh growing.  Ecological succession in this area takes about 300 years–and even after 300 years, we don’t always find what was once so prevalent.

Trout Lily (another native flower that has suffered overharvest)

But there’s another side to this, the metaphysical side.  Humans are currently destroying our planet–there is not an ecosystem on this planet that isn’t tremendously threatened.  It is the responsibility of those who are not brainwashed by capitalist and colonialist mindsets to do something to heal and turn this tide. Yes, I might primarily be focusing on 5 acres that I own–but for those 5 acres, and for the miles and miles around me, the spirits of the land take note. I do this as a way to bridge to the land, to remind the land that there are humans who are here to be in service and to heal.  That’s part of what we have to realize about land healing:  if people have intervened in the path of a forest, cutting it, stripping it bare, changing the basic ecology of the place–people need to be part of that healing and regrowth.  That offers reparation work, and that certainly is the most ethical thing to do and, as I’ve argued before, should be part of the path of those of us who practice nature spirituality.

Goals for the Druid’s Garden Homestead

With all of this said, I had a pretty good idea going into this work what I was setting out to accomplish: first, the goal of replanting and healing this land, through physical and metaphysical land healing. This includes planting trees, shrubs, roots, seeds, and tending those plants till they grow. But it also includes regular rituals, offerings to the spirits of the land, and simply being in deep service to the land.  The second goal was to establish what I call ‘refugia gardens”, or places that generate an abundance of seed/plant matter that can then be moved to other places that need healing.  Refugia are as the name says: they are refuges for life, where life can grow and when there is abundance (seeds, roots, extra plants to split) I can share these with others doing this work or work to replant forests nearby.  As part of this work, I am really careful about obtaining seeds and plants from ethical sources as I do this work.  For example, all of the black cohosh and black elder we have growing here I dug up on my parents’ property because we had an awful septic line come through–so we saved those plants and I replanted them here.  All of my ginseng seed I am planting comes from a certified forest-grown verified program through the United Plant Savers.

Trillium roots ready to go in the ground!

The first refugia garden we created, a full sun meditation garden, is doing great.  We have healthy populations of New England Aster, Echinacea, Saint Johns Wort, Milkweed, Pleurisy root, Hyssop, and a range of other native medicinal plants that are increasingly rare on our landscape.  I chose plants for this garden based on my local ecosystem–plants that are native here, plants I used to see a lot of, and are growing increasingly rare for a variety of reasons (spraying, farming, foraging, etc).  The refugia garden plants are now producing boatloads of seeds each year–most recently, I gave my parents four giant bags of seed to replant the septic line that came through and we scattered them far and wide. Before the pandemic, I also taught some local kids at the UU how to make seed balls with the seeds and they spread them!  I’ve shared these seeds with friends in this region. It is exciting to see how, in only a few short years, these plants produce such abundance.

Replanting and Refugia at the Druid’s Garden Homestead

Last year, after two years of getting our homestead gardens, greenhouse, and animal housing done and establishing the first refugia garden, I knew it was time to turn my attention to the forested areas that had been logged.  This logging was not clean, and it was not kind.  It viciously ripped through the forest, leaving massive amounts of severely damaged trees, debris, and damage to the landscape.  In order to even formulate a plan,  I had spent the first two years on the land prior to engaging in permaculture practice of observing and interacting, taking notes, and simply listening to the spirits of the land.  I tried to identify every plant and tree, see how the birds and wildlife behaved, and identify areas that I could target for healing. In 2019-2020,  I had worked to establish my first few forest hugels to help an area of the forest regrow.  And so, in the spring of 2020, I invested a considerable amount in seeds, various roots, and planted so much (and THANK YOU to anyone who bought the Plant Spirit Oracle or Tarot of Trees–they help fund this work!).  Feeling quite good about the hard labor I had achieved, I waited for my small plants to come up and my first to regenerate.

And then we had one of the worst droughts in the last 50 years; our region was in a severe drought for almost 3 months (and a moderate drought for 5 months).  The land grew so cracked, parched, and dried.  Since I was planting over a 3-acre area and didn’t mark all of the plant matter I planted, I wasn’t able to water everything.  Many things never came up. The ones that did, I worked to water diligently (using the water from our goose and duck pools). But I lost so much due to the drought–hundreds of plants.  Setbacks are, of course, an important part of any healing and regrowth.  We grow through adversity and struggle. So I ordered more plants and waited for spring.

An area of the forest cleared of debris and multiflora, now ready for replanting!

This winter, I also worked to start clearing some of the invasive species from the forested areas that quickly took hold after the logging.  This will take some serious time. Thankfully, most of the areas are growing the native blackberry (rubus allegheniensis). These blackberries form thick mats but also allow for other things to grow. The bigger problem I’m facing now is the increasing amount of multiflora rose, which crowds out other pants. Clearing Multiflora rose is really difficult–she demands a blood sacrifice for every root you pull out.  The work is slow going, but I absolutely refuse to do this by any other means–no chemicals (this land has seen enough trauma). Just sweat equity and a very good thick pair of leather gloves!

A Movement Meditation (or Sweat Equity)

In the last two months, I’ve planted several hundred roots: black cohosh root, red trillium, blue cohosh, and more.  These supplement roots planted in the previous fall after the rains returned: American Ginseng and ramps, among others.  These roots are very special to me–they represent the forest medicinals that are quickly pillaged from the landscape by those seeking a profit and they represent slow-growing roots that may never return without human intervention. These were the plants that graced the forest in my ancestors’ time, in my grandfather’s time. They have a right to live and not be pillaged. They represent, to me, a promise of healing to this land.

Plant and honor the root

Now to be clear, planting a hundred roots or more in rocky, clay, compacted soil is tough work.   But I see this as part of the service–I don’t mind offering my energy to the land.  Once you recognize that this replanting practice will take a long time, you give yourself permission to not be in a hurry. You simply move into the practice. It might be more work than you ever thought it was going to be, but that’s ok.  It becomes a movement meditation, an offering of your own energy and spirit to the land, to bring healing and life.

And I also take my time with each root I plant. I use my intuition and the voices of spirit to find the right spot to dig a hole on the forest floor. I dig, often hitting rocks, pulling them gently aside. I prepare the root (dipping the root in a bucket of water that I have blessed).  I take the root and more water with me. I welcome the root, telling the root that I am looking forward to getting to know them, that this is a good place for them to grow, where they will not be harmed.  I tell the root that when they produce seeds or offspring, I will make sure to spread their offspring far and wide.  I gently cover the roots with soil, watering the spot, and offering my gratitude.  This is a meditation and a magical practice.  Each root gets a slightly different prayer.  And then I move on to the next place in need of planting.

An art offering in the forest I created for the plants

This is a way of serving the land in joy.  It is simple, yet powerful.  As I stand there, with my water buckets, fresh roots, and shovel, I am filled with gratitude to be in a position to help nourish this land.  To me, this is the best kind of spiritual practice that I can think to do–the direct healing of the land.  To supplement this physical work, I engage in extensive rituals and ceremonies to metaphysically bless and protect all of the new life on this land.

Perhaps, if you are willing, say a prayer for all of my new rootlets and plants.  That the rains will come this year, that they will grow bountiful, and that their offspring will be able to live to old age and see the coming of days when they are honored, revered, and left to grow and die naturally.

Beltane Gardening Rituals: Garden Blessings, Standing Stones, and Energy Workings

Here in the Laurel Highlands of Western PA, Beltane marks the start of “planting” season, where we move our indoor seeds out into the greenhouse to harden off, where many seeds like carrots and beans start to go into the ground directly, and where the land is budding and blooming with the joy that spring offers.  And so in today’s post, I’m going to share some Beltane spring garden blessing ideas for you, as you can craft your own sacred “druid’s garden”.

One of our amazing sacred gardens here at the Druid's Garden Homestead!

One of our amazing sacred gardens here at the Druid’s Garden Homestead!

The concept of “blessing” is quite wide-ranging.  In the broadest sense, a garden blessing is any working that offers positive energy and protection to a growing space for a season, ensuring your plants a bountiful harvest, long life, and joyful existence.  Blessings can be extremely wide-ranging and pretty much anything you do can have some positive effect if you set to it with the right intention.   In the tradition of this blog, I’ll offer three possibilities for doing garden blessings at the start of your growing season: prayers and offerings, rituals to raise positive energy, and creating a standing stone shrine.  These blessings can be worked directly into a Beltane ritual or at any other time of power when you want to create a ritual link to your sacred gardening practice.

Preliminaries: Blessings, Energies, and Standing Stones for Sacred Gardens

I have a few preliminaries for consideration before we get into the Beltane blessings. First, you want to be clear about your intentions for growing plants or blessing this garden space.  Are you growing annual vegetables (tomatoes, corn, cucumbers, beans, etc) for your family? Are you creating a sacred garden for growing offerings, smoke cleansing sticks, or other sacred tools?  Are you cultivating a perennial flower bed for pollinators?  Does it do a bit of all three or something else? I would suggest spending some time thinking about your intentions for the space you are blessing so that you can choose the right kind of blessing and establish your intentions clearly.  Those intentions are set in part I of the ritual.

The second thing is that everything with the land should be done in a place of reverence, respect, and reciprocation with the living earth. I write this again and again on this blog for a simple reason:  here in the USA, at least, we are so indoctrinated to take what we want from nature, see nature as a thing in service to us, and do damage to the living earth through our action that it is often a subconscious behavior.  Thus, it takes a lot of mindful distancing and reprogramming our brains to think differently all the time.  So as you do any of these blessings, bringing in that feeling of reverence, respect, and reciprocation is critical to this work.

The three aspects that I am sharing can be used together in a single ritual or they can be used individually.  If you are planning a single ritual with the three, you will want to open up a sacred space as befitting your own practice (I use the AODA’s Solitary Grove opening, as AODA’s druidry forms a core of my practice).  Once you have your space opened, you can engage in the three activities–or just do one.  You can also adapt these specifically for your own needs.

I’m using the example of dedicating a newly expanded garden space that exclusively grows herbs for sacred uses (I will share more about this space in an upcoming post and how I developed it). I have a new bed that grows various sages, sagebrush, tobacco, and sweetgrass–all of these I use exclusively for sacred purposes such as making smoke clearing sticks and offering blends. I may give some of these plants away to friends and fellow druids, but I do not sell them. So my example below uses this in context: you should adapt this as necessary for your own needs.

A slate standing stone. I found this kayaking last year and it wanted to be in the garden. It took a few years to find this!

For part 1, you will want rainwater or other sacred water, incense or a smoke clearing stick, and an offering (water with liquid gold, something you’ve baked, or your own offering blend), and some form of divination. You can also set up a simple altar with anything else you would like to dedicate the space.  For Part 2, you will need a shovel or trowel, a small standing stone (any stone that can be placed 1/3 of the way in the soil and 2/3 out), healing waters, and spring flowers or other markers of the season (use what you can find locally).  The stone can be as small as 6″ tall or much taller as you can find!  Please make sure the stone is willing to serve in this capacity before you put it to use–sometimes finding a standing stone can take time and you can skip over part II and do it later if you don’t have a stone available. For part 3, you only need yourself.

This ceremony draws from several sources, but the most prominent is the Sphere of Protection used by the Ancient Order of Druids in America (which is adapted used in the 3rd part of the ceremony).  For more on the magic of setting standing stones and on how to learn the sphere of protection, I recommend The Druid Magic Handbook by John Michael Greer.

Overview

The first practice is a simple one of acknowledgment, respect, and dedication–setting your intention for space, making an offering, and offering prayer and blessing for the garden. The second part of this ritual sets a standing stone in the center of the bed.  Ancient cultures, including those who set stones throughout the UK, recognized that a standing stone offers light and blessing to the land.  In the druid tradition, we recognize the power of standing stones, both to connect us to our ancient ancestors and also in radiating the solar current down into the telluric. The third part creates a sphere of protection for the garden for the coming season by drawing upon the energies of the seven elements.

Beltane Garden Blessing, Part I: Intentions, Prayers, Offerings, and Messages

Open up your sacred space.

Start by setting your intentions for the garden space.  This should come from the heart.  You can adapt the following:

“Spirits of place, spirits of this garden, I dedicate this new garden bed for the purposes of growing herbs for my sacred work in walking the path of druidry and healing the land.  Sage, sweetgrass, tobacco, lavender, and mugwort, may you grow tall and strong.  May you thrive in the heat of the summers, and may your roots and seeds rest with the deep winters to emerge again in the spring.  May we work in partnership and joy this day and through the coming season.” 

Make your offering to the garden bed as you see fit.  I like to place mine just in the soil.

“I make this offering in friendship and respect.  With my hands and my heart, I will work to prepare this space for you to grow and thrive. May I always remember to take only what you are willing to give, and may we work in partnership.”

Now, pour the rainwater over the bed.

“The waters of life bless you, this day and always.”

Light the smoke clearing stick and blow the smoke gently across the bed.

“May the fire of the sun and the ashes of these herbs bless you this season.”

Pause and simply take a moment to enjoy being in the presence of the new garden bed.  Pull out your divination system and ask, “I would love to hear what messages you have for me, that might guide my work with you this coming season.”

Use your divination system (drawing a card, using inner communication, drawing an ogham, whatever you best use)

If this is the end of your ceremony, close out your grove.  If not, move to part two.

Beltane Garden Blessing, Part II: Setting a Standing Stone

Hold the stone before you (or touch it, if it is quite heavy): “I honor this grandmother stone.  She who is millions of years old, and who carries with her the wisdom of the earth mother.  Dear stone, will you aid me in bringing blessing and light to this garden?”

Wait for a clear indication to proceed (this may be an inner response or some positive feeling).

Placing standing stone in the bed

Dig your hole to place the standing stone.  The stone should be placed 1/3 of the way into the soil and remain 2/3 out, reaching to the sky.  Once you’ve dug your hole, pour the healing waters in the hole and say, “Cradle of the earth, accept this stone and the blessing of these sacred waters.  May you be blessed and nurtured this day and always.”

Place your stone.  As you place it, intone the words of power, “Awen, Awen, Awen”.   Pack the soil tightly around the stone.  Pour the remainder of the water on the stone, saying “I offer you this water as a symbol of gratitude for your blessing in this garden.”  Circle the stone with spring flowers. “I adorn you with flowers, honoring the life that you will bring.”  Chant additional “Awens”.  As you chant, feel the rays of the solar current descending into the stone and radiating out into your garden bed.

Close your sacred grove or move to part III.

Beltane Garden Blessing, Part III: A Sphere of Protection for the Garden

Say, “Now that this garden is blessed and the stone is set to radiate energy to this land, I offer a weaving of protection for the season to come.”

Move to the east and call the east in whatever format you see fit or use this: “Spirits of the east, powers of the rising sun and the hawk of May soaring in the heights of the morning, I call to you to protect this sacred garden, this day and always.” Feel the powers of the east present in your space.

Move to the south and call the south in whatever format you see fit or use this: “Spirits of the south, powers of the summer sun and the stag in the summer greenwood, I call to you to protect this sacred garden, this day and always.” Feel the powers of the east present in your space.

Move to the west and call the west in whatever format you see fit, or use this: “Spirits of the west, powers of the salmon of wisdom in the sacred pool, I call to you to protect this sacred garden, this day and always.”  Feel the powers of the west present in your space.

Move to the north and call to the north in whatever format you see fit, or use this: “Spirits of the north, powers of the great bear in the starry heavens and the tall stones, I call to you to protect this sacred garden, this day and always. ”  Feel the powers of the north present in your space.

Place your hands on the soil of your garden bed.  Call to the telluric currents of the earth in whatever format you see fit, or use this: “Spirits of the land beneath this sacred garden, spirit below, telluric current of energy that flows through this land, I call to you to well up and protect this sacred garden, this day and always.”

Stand up and raise your hands to the sky.  Call to the solar currents of the heavens in whatever format you see fit, or use this: “Spirits of the skies above this sacred garden, spirit above, solar current of energy that flows from the sun and the turning wheel of the stars, I call to you to descend and protect this sacred garden, this day and always.”

Final Standing Stone with Stone Altar

Place your hands upon the stone at the center of your garden (or on your bed if you did not do part II).  Call forth to the six elements and ask for their protection.  “By the six elements here invoked, and here present, I call upon the lunar current, spirit within, the spark of life within all beings.  May these elements combine and form a sphere of protection around this sacred garden, this day and always.” As you do this, envision the elements coming together in the center of the stone and then radiating outward to form a multicolored sphere that protects the garden bed.  Firmly establish this image in your mind.

Step back and offer gratitude, “I thank the powers for their blessings on this garden and on this working.”

Close your sacred space.

 

Dear readers, I would love to hear how you’ve done garden blessings and if you decided to use this at any point.  Blessings of Beltane!

A Spring Equinox Meditation: The Mysteries of the Dandelion and the Three Currents

Fields of dandelion

Fields of dandelion

One of the hallmarks of spring is the blooming of the vibrant and colorful dandelion. Emerging as soon as the coldest of the temperatures ease, the blooming of the dandelions affirm that the long, dark winter is indeed over and summer is just around the corner. In today’s post, and in honor of the Spring Equinox and the incredible dandelion, I offer a spring tonic and meditative journey to celebrate the Spring Equinox and learn more about the mysteries of the dandelion. This is one of my monthly AODA-themed posts, so I hope you enjoy it and have a blessed spring equinox!

About the Dandelion

The blooming of the dandelions is a special time of year. For us here in Western PA, dandelions bloom just as the final frosts are easing, and are a sign that we can start planting some of our more tending crops in the coming weeks.  Then it is dandelion blooming week, where every dandelion growing in an area will bloom.  You will see the most amazing fields of dandelion blooms–and then the next week, they will all turn to beautiful seed puffs and scatter to the wind. If you want to make dandelion wine or dandelion jelly, you have a short window in which to collect copious amounts of dandelion flowers before they all turn to seed and scatter.

Widdershins the Gander enjoys a dandelion!

Dandelion is one of the most widespread plants in the world; it was native to Europe and Asia and is now naturalized throughout the globe. Dandelion was spread far and wide by peoples migrating from Europe and Asia for the simple fact that it is an incredibly rich source of nutrients as a healing food and also it is fantastic medicine. Dandelion is very rich in antioxidants, dietary fiber, and low in calories, making it a very good green to integrate into your diet regularly. They are particularly high in Vitamin K and A, and also contain good amounts of Calcium, Iron, and Vitamin C. It also has a range of medicinal benefits–it is known as a bitter herb, diuretic, and supports the detoxification of the body.  In many parts of Appalachia, including here in Northern Appalachia in Western PA, people would brew up a spring tonic to help “thin the blood.” What these tonics actually did was help support the liver (Sassafras) and Kidneys (Dandelion, Nettle), flush these organs of toxins, and promote more healthy elimination.  Thus, this is another reason that Dandelion is a great springtime healing herb.

Dandelion Meditative Journey

 

Yard full of dandelions!

Yard full of dandelions!

The following meditation can be used as part of a solo or small group ritual for celebrating the Spring Equinox or any other time.  This meditation focuses on exploring the dandelion’s mysteries and connecting you to the great energies of the universe.

Optional Interaction: Plant meditations work best when you have interacted with the plant in the physical world in some way prior to starting your journey.  This puts you in touch with both the.  This could be greeting a plant outside, eating some dandelion greens, or drinking a dandelion root spring tonic tea prior to the start of the ceremony.  I’ve offered two dandelion tea recipes at the bottom of this post.

The Meditative Journey

Begin with opening up a sacred grove, doing smoke cleansing, or anything else that will help prepare and protect you for the journey to come.

Slow your breathing down and do the four-fold breath:  breath in for four counts, hold for four counts, breathe out for four counts, and hold for four counts.  As you breathe, feel yourself relaxing into this time and space.

As you continue to do the four-fold breath, imagine the deep green of the dandelion leaves in the air around you.  As you breathe, breathe in that green energy, allowing it to sink within you.

You are standing before a field.  As far as your eye can see, the field is covered in blooming dandelions.  The warm spring sun is high in the sky, warming the earth. A smiling man with dandelion gold hair walks toward you.  He greets you and says, “I and my tribe welcome the sun back to the earth after a long and cold winter. The sun’s rays, full of solar energy, bless the land and energize it for the season that is to come. It seems that you, too, have experienced the darkness and cold of winter.  Come now, and lay in the field, and allow the solar current to infuse you with the joy and light of the sun. The sun’s rays will prepare you for the journey ahead.”

As the field is so inviting, you lay for a time, and bask in the sun.  You feel the sun’s rays come down upon you, nourishing you, vitalizing you, and filling you with vitality and energy for the coming season. Take a moment to Listen for any other messages or feelings you might have as the solar energy imbues you with light.

When you are finished, you stand and your guide greets you once again.  He says, “The Dandelion is unique that it is one of the few plants that offer true balance–the flowers of the dandelion, which I represent, are solar in nature and welcome back the sun.  Dandelion flowers can aid you in times of darkness by bringing back the light.  However, the dandelion also basks in the light of the moon.  Let us now meet another spirit of the dandelion and continue our journey.”

As you walk closer, you see that one cluster of dandelions grows larger and larger, until it is taller than the tallest tree.  Next to the stem cluster, you see a young woman.  She is silver-haired with brown skin and has fine features. She smiles and greets you, “I and my tribe welcome you to journey deep within the mysteries of the dandelion.  The roots of the dandelion go deep into the fertile earth, drawing up the rays of earth energy that runs through the land.  The telluric current offers strength, grounding, and purpose and allows us to shed that which no longer serves you.  Will you enter and experience the blessing of the telluric current? ”

She steps back and lifts a small green leaf to reveal a door into the center of the dandelion stalk and down into the root. The two of you enter. As you journey into the root of the dandelion, you see a green-gold pool full of telluric energy welling up from the roots of the dandelion tree.  She smiles and says, “Now that you have been energized and blessed with the solar current, you are ready to shed your weary burdens. The long and dark months of the recent past have added to your burdens.  Shed that which you no longer want to carry. Take only what you want to take forward.  When you are ready,  we will be waiting for you.”

As you shed your burdens and stay within the dark roots of the dandelion for a time, feel the energy of the Telluric current welling around you.  When time has passed and you are free of your burdens, you return to the door to be greeted by both the solar and lunar avatars of the dandelion.

Use many resources already on the homestead!

Use many resources already on the homestead!

As you exit the door, you see that night has fallen. The moon reflects in the starry night sky, and you look upon the great field full of dandelions.  All of the dandelions have gone to seed and the field appears as though thousands of full moons are there upon the earth.

Both guides come to stand together, holding hands.  “You have received the blessing of the solar current, from the sun and the turning wheel of the stars above you.  The solar current has revitalized you from the weariness of the dark half of the year. You have received the blessing of the telluric current of the spirit that resides below, of the nurturing heart of the earth, cast your burdens.  Now, we send you off on your journey to seed the future what is to come.”

You see a glowing child who is frolicking with a seed pod in their hands, far off in the field.  They laugh and begin running towards you, with dandelion seeds spiraling up into the warm sprint air.  The child says, “We children know that when you blow on a dandelion, you make wishes.  If the seeds fly far enough, wishes come true.”

After you answer, they hand you a seed pod. “Put your intentions into this pod.  Think about what you would most like to bring into being this coming season.”  As you meditate on this intention, you see the green-gold energy of the telluric current welling up below you, and the golden energy of the solar current coming down from above. The lunar energies swirl into your seed pod, adding energy to your intention for the coming season.  The child nods and blows their own seed head, and beckons for you to do the same.

As you blow, the child says, “Watch the seeds as they blow in the wind and see what messages they have.”  You do so, pausing for as long as necessary.

The child smiles and says, “The seeds are off on their journey, but they will need your help to bring your intention into reality. Think about what you might do as the next sun rises to help you on your new journey.”

The three aspects of the spirit of the dandelion come together to stand with you and the four of you watch as the full moon sets and as the sun rises with a brilliant splendor.  As the sun rises, the dandelion seeds continue to spiral around you, and you are filled with joy and purpose.

Your guides leave you with parting words, “By bringing together the energies of the earth with energies of the sun, we come into a place of balance and the lunar current is born.  And it is in this sacred connection that offers us the spark of Nywfre, the life energy that allows all things to come into being. Through the power of the sun and the moon, through the power of the heavens and earth, the dandelion will aid you on your journey to come.”

You can close your grove in the usual manner.  Finish the journey by having a cup of dandelion and other herbal tea.

About the Symbolism in the Meditative Journey

In my work with the dandelion over the years, I have always been fascinated by how this incredible plant can hold such potent solar and lunar energies.  Through these meditations and work, this journey was born. The symbolism in this journey uses the Druid Revival concepts of the solar current, the telluric current, and the lunar current, or the three aspects of spirit in a seven-element system.  In the Druid Revival, it is the synthesis of the solar current, the light coming down from the sun and heavens, with the telluric current, the light rising from the earth, that allows the spark of life, Nywfre, and the lunar current to be born.  For more on these concepts, consider checking out this post!  This system is used by the Aas our core energetic system.

Dandelion Spring Tonic Tea

If you’d like to supplement this guided journey, you can make either of these delightful teas:

Roasted Dandelion Root “Coffee”

Dandelion root tea is a very rich and warming tea that helps support the body’s natural cleansing with a specific alterative action (which supports the liver’s healthy functioning). Roots are best gathered in the fall and early spring before the dandelions have started into flowers.  Dig your dandelion roots and put them in a bucket of water.  Let them soak for a bit, and then swish them around, and repeat a few times.  This will get most of the dirt off of them–the rest can be scrubbed off.  Dandelion roots can be finely chopped and roasted for about 30 min in a 350-degree oven.  They are done when they brown nicely.  Then, you would make this like any other root tea–boil for 10 minutes with the lid on, add honey if you’d like, and enjoy.

Dandelion Flower and Leaf Tea.  Dandelion leaf also helps cleanse the body, with specific support for the kidneys, with diuretic action. Pick fresh dandelion flowers and leaves and simply pour over boiling water, let steep for 5 min, and then enjoy.  Dried leaves actually make a better tea (dried herbs have the plant cell walls ruptured, so they are easier to extract the medicine).  Be aware that dandelion leaf is a diuretic (makes you pee).

Enjoy a cup of either tea as a spring tonic and a way to begin or end your meditative journey with the dandelion.

The Magic of the Understory

A path of evergreen mountain laurel at Laurel Hill State Park. Amazing to hike through in the winter, when the understory sings!

As you may have noticed, in the last month or so I’ve been working diligently on my “Sacred Trees in the Americas” series.  The truth is, I’ve worked through most of the trees that are well known and form the overstory of most of the forests in the US East Coast.  Trees like White Pine, Oak, Hickory, Sugar Maple, Ash, Beech, and Birch are dominant trees.  And when you do research on these trees, you find a rich tradition and lore from both the Americas and the Old World.  Recently, I’ve moved my attention to lesser-known trees like Ironwood and Devil’s Walking Stick, and have covered others like Witch Hazel (distinct and different from American Hazel) and Spicebush. There is a striking difference between the first group and the second:  the absence of magical lore or even herbal lore on these trees.  One of the things that strike me is that many of these trees form the understory, the less majestic but not less magical counterparts.

In mid-November of 2020, I was blessed with good enough weather to do a final overnight camping trip and two-day hike before the snows came. I really like hiking during the late fall and winter months; I feel you can really learn a lot about nature that is obscured in the summer.  The landscape is just as vibrant and dynamic but so different. During this hike, the major theme that came to the surface for me during this time was examining the vibrancy and life of the understory.  In my travels, I was walking primarily through Oak-Hickory mature forests (primarily 2nd growth trees at least 100 or more years old).  These trees were bare and yet the understory flourished.  The moss was an electric green color, dazzling in its intensity.  The moss waits all year beneath the full shade of the overstory and then when the leaves come down, it thrives.  Likewise, the three trees that really stood out to me were all understory trees. Witch Hazel in her winter bloom phase, with bright yellow flowers that look like little fireworks–that were literally lighting up the forest.  Rhododendron with her showy, deep green, waxy leaves and beautifully twisted trunks, looking more tropical than ever. And Mountain Laurel, much more subdued than Rhodadendron with smaller leaves and growing much less tall–but no less majestic. The Ironwoods bent over the streams and reached up into the skies, ready to burst forth when spring arrives again.

Electric green moss soaking in the winter sun

It struck me how the understory was thriving in the winter months with the absence of the overstory and how these plants had evolved to take advantage of the winter light.  The evergreen trees, the blooming witch hazel, the early-blooming spicebush, and the mosses and lichens were thriving in times of darkness and cold when everything else was cold and bare.

The metaphor of the overstory and understory weighed upon me as I hiked.  Everyone pays attention to the overstory, the majestic trees is where all the awe is, and certainly, where all the logging dollars come from.  We as druids are drawn to the oaks, the hickories, the ashes, the beeches.  These are impressive trees, standing tall, forming groves, offering us shelter and strength.  But yet, winter comes and these trees go dormant, they grow quiet, and they grow still.

And while the entire overstory was dormant, it is the understory trees that are bringing life and vitality in the winter months.  The understory trees are seen as less valuable and important both in terms of magical traditions and in terms of human uses.  But standing there in that forest, I realized how wrong that perception was.

Rhodadendron overlooking the stream

These understory trees are often overlooked in our lore and in our practices.  But they should not be.  They teach us the lessons that we desperately need in a world that is growing ever more dark and cold.  I–and many others–are under no illusion that our culture is far from a place of high summer or growth.  The cost of three centuries of industrialization and stripping the land of resources is coming due.  Samhain is upon us as a culture, and we are entering into a time that will be quite dark and cold for humanity.  I don’t expect that this will change for the rest of my life, but rather, things will likely continue on this downward trajectory (don’t take my word for it, pick up John Michael Greer’s Not the Future We Ordered or any other peak-oil/industrial decline book and read for yourself).

My own path of druidry has, in a large part, been figuring out how to inhabit the world as it is, accepting what I can and can’t change, and helping bring forth a vision of a better world for the future descendants. The questions I often ask myself are: How do I live in a world that is in decline, that is continuing to put all life at risk, and still stay sane?  How can I thrive in this time and bring hope and peace?  As I walked through this powerful, vibrant understory–I realized that nature had already provided such a powerful lesson in this regard: learn to take advantage of times of darkness.  Be opportunistic.  Bloom when everything else is dying and the heavy frosts set in.  Be flexible. Learn to become evergreen.

So to me, embracing these understory trees that manage to thrive–even blossom–in such a dark and cold time gives me hope.  Let’s consider a few of their specific lessons:

Witch Hazel in Flower, late October

Witch Hazel that blooms in the winter. I’ve written before of my thoughts on Witch Hazel and how this tree offers the critically important lesson of becoming a good ancestor, and the work of preparing the way for our descendants (physical, spiritual, or otherwise).  Witch Hazel offers hope.

Ironwood, a symbol of strength and endurance. The lesson of the Ironwood I just shared–this is literally the strongest tree in the forest with the absolute densest wood.  A wood that literally turns an axe aside when it is struck.  If that isn’t a testament to the endurance and strength needed as we move forward in this age, I don’t know what is!  And finally,

Mountain Laurel and Rhododendron, with evergreen leaves and brighten the dark. I haven’t yet gotten to share my research on Mountain Laurel or Rhododendron yet–but it is coming soon.  These two understory trees add not only greenery and beauty to the forest, but they also brighten up dark places and bring light and hope back in.

Spicebush, blooming early and strong. Our spring entrant into the understory trees and plants category is Spicebush.  Spicebush has one of the earliest bloom times of any plant in this part of North America, often blooming while the snow is still on the ground and with other early entrants like Skunk Cabbage.  Spicebush flowers begin to set fruit just as the first leaves come onto the plant, allowing it to make the most of the late winter and early spring sun.  Rise and shine!

Electric Green Moss, teaching us to make the most of opportunity. One of the most wonderful books I’ve ever read is Gathering Moss by Robin Wall Kimmerer. In this book, she shares the many stories of the moss, and some human interactions–good, bad, and otherwise–within.  As I look at the beautiful electric green moss, which takes advantage of the opening up of the canopy to grow and thrive, I can’t help but think about the permaculture design principle: the problem is the solution.  Facing a problem allows us to consider inherent solutions that might yet be present.  The moss takes advantage of the winter to grow and thrive when everything else is dormant and dead.  That’s a lesson worth experiencing.

The understory might be overlooked in mythology and in the druid tradition, but if offers rich rewards for those who seek its wisdom.  I want to spend more intensive time considering, studying, the rich lessons that the understory has to offer.  I hope this has offered some insight to you!  What are your own experiences with the understory?  How does the understory change where you live?

The Butzemann (Magical Scarecrow) Tradition at Imbolc and through the Light Half of the Year

Last year’s butzemann, dressed in her finery (Technically, she was a Butzefrau!)

For the last three years, I’ve spent part of my Imbolc celebration making a Butzemann for our land.  The Butzemann is a really interesting tradition from PA Dutch (German) culture called the Butzemann (literally, Boogieman).  In a nutshell, the Butzemann is a magical scarecrow that protects the land for a season.  He is created at Imbolc from natural materials and given clothes and a heart. At the Spring Equinox, the Butzemann is shown the property and the breath of life is breathed into the Butzemann, naming him/her for the season.  Then the Butzemann is displayed prominently throughout the season to protect the and.  Before or on Samhain, the Butzemann is burned and the protective spirit is released and then at Imbolc, a new tradition begins. Today I thought I’d share this tradition with my readers, in case they also wanted to build this tradition into their celebrations.  The time is right to start thinking about creating your Butzeman for the coming season!

As I mentioned, this tradition comes to me from a few sources: the Pennsylvania Dutch heritage that is part of my ancestry, talking with local people about how they construct scarecrows in my region, and also some of the fabulous research of the Urglaawe community, who have been working tirelessly to develop a PA Dutch heathenry and who have done much research on the folk traditions surviving in Pennsylvania.

Pennsylvania is a very magical land. With the founding of Pennsylvania, William Penn offered more religious tolerance than could be found in most parts of Europe during the colonial era.  Thus, we had large groups of Germans (PA Dutch or PA Deutsch) among other radicals like Quakers and Shakers settle in Pennsylvania. As you drive through Pennsylvania, it is not uncommon to see pentacles and pentagrams protecting houses or hex signs on barns.  Even as you drive through the countryside, you can often see the scarecrows (Butzemann) in the fields, homemade and protecting the crops. And of course, we have the most famous weather prognosticator in the land: Punxatawney Phil, the magical groundhog!  These traditions were passed on in small ways through my grandmother to me, and I’m proud to continue them as part of my own spiritual path.

When the Butzemann tradition was taking root in Pennsylvania and being adapted from the old world, most of the people living here were farmers or depended in part on raising their own animals and growing their own food to feed themselves.  Having a blight strike the crops, having animals sicken and die, or having a drought could be the difference between thriving and starvation during the long winter months.  Given this, doing magical work to protect the home, the land, the crops, and the animals was central.  Even if you don’t have crops or farm animals to protect, you can certainly create a Butzemann to protect your home or place of dwelling.  As a homesteader with many bird flocks and gardens, this tradition is an extremely important one to my own practice and something I do every year.

In my own research, I have found that the Butzemann tradition has many different varieties here in Pennsylvania. In speaking with several of my German friends from Germany, I have also been told that this tradition has a number of approaches in Germany.  One of my German friends told me that I could certainly make a “Butzefrau” (a female Butz) if I preferred!

Imbolc: Constructing your Butzemann

The Back of the Garden Butzemann!

The first step is to construct your Butzemann at Imbolc. I like to go through the woods and our fields and glean dried grasses, corn cobs, gourds, and so forth to make my Butzemann. Sometimes, I gather these in the period between Samhain and the Winter solstice if I feel led, or sometimes I just gather them in the week or so leading up to Imbolc. This includes anything leftover from the garden, straw, etc. You can also create a lifesize Butzemann by sewing old clothing shut and then stuffing your entire Butzemann with straw.  This kind of Butzemann looks great watching over a garden!  Really, there is no right or wrong way to construct your Butzemann except you want to explicitly use materials from the land where the Butzemann will be protected if at all possible and everything should be natural so that it can burn.

Here are some of the features of a traditional Butzemann as you are constructing yours at Imbolc:

  • The Butzemann is constructed or filled with herbs, leaves, straw, sticks, and other natural materials from the land over which he will protect.  This is very important–he must be physically connected and constructed from the and.
  • The Butzemann is given clothing (regular size or smaller that you sew) out of natural materials that can burn.  You can also give him a hat.  Remember that all of the clothes on the Butzemann are burned at Samhain, so keep this in mind. The clothing is the first “gift” to the spirit who will reside in the Butzemann.
  • The Butzemann is given a heart  (I like to use a dried nut or acorn for this) to help bring the Butzemann to life.  You can put additional symbols, sigils, or words on the heart to assist the Butzemann.
  • If you want, you can put other things in the Butzemann (runes, ogham, prayers, slips of paper, and so forth) to help with protective magic and enchantment
  • The Butzemann should have some representation of eyes, ears, a nose, and a mouth.  This helps him have all of his senses, which is necessary for protecting the flocks, home, or land that he is placed on to guard.

As you are creating your Butzemann, a name may come to you.  Or, it may come later as we approach the Spring Equinox.  At this point, the Butzemann is not yet a magical creation–it is just the shell.

Spring Equinox: The Breath of Life and Protecting the Land

So much harvest thanks to the protection of the Butzemann!

The Spring Equinox is the time where the breath of life is breathed into the Butzemann and where he goes from being a simple shell to a house for a protective spirit that will guard your land for the coming season.

The first thing that is done is that the Butzemann is ritually named and a good, protective spirit is welcomed in.  You can create your own ritual for this or you can use this one from the Urglaawe community.  The steps of the ritual are:

  • Open up a sacred space (being aware you will be moving through your property)
  • Breathe life into the Butzemann (literally breathe or blow on the Butzemann); this invites a good spirit to enter and stay for the season
  • Give the Butzemann a name (see naming, below)
  • Close the space.

As the second part of your ritual, you should walk your Butzemann around the property he is to guard.  Then, place him somewhere prominently so that he can see the area he is to guard clearly.  It is good to make regular offerings to your Butzemann, speak to him by name, and visit him as the season progresses.  This helps establish reciprocation between you and the guardian spirit of the Butzemann.

Naming conventions: The Butzemann tradition has some very specific naming conventions.  Each generation of Butzemann you create takes not only his own name, but the names of his predecessors.  The naming conventions are a bit tricky, so I suggest looking at this link  for more detailed information.  In a nutshell, the first generation will have a name with “der Nei” indicating the first. Everything after the first generation (each year you create a Butzemann) will have additional names and the first generation name with “san” (the family name).  Example:

  • Year 1: Gerania der Nei
  • Year 2: Thyme Gerania Geraniasan
  • Year 3: Sage Thyme Gerania Geraniasan
  • Year 4: Parsley Thyme Gerania Geraniasan

Samhain: The Burning

Burn Butzeman, burn!

Burn Butzeman, burn!

At or before Samhain, your Butzemann must be burned.  At Samhain, the Butzemann’s spirit will leave and if you do not burn it, a bad spirit may take up residence.  Thus, you should burn your Butzemann before the end of Astrological Samhain.  I like to build a sacred fire as part of my Samhain festivities.  When it is time to burn the Butzemann, I begin by scattering some of the season’s herbs into the fire as an offering, also sharing my gratitude and thanks.  I carefully place the Butzemann on the fire and watch the Butzemann burn.  I put the ashes in the garden, and wait for Imbolc to return.

The Cycle Begins Again

After Samhain, we reach the full cycle of the Butzmann tradition.  The flocks are snug in their coops while the snows fall, and the land once again falls asleep.  But as soon as the sugar maples start running, the Butzmann tradition can be born.  Since we started doing a Butzemann here on our homestead, we have noticed a difference: less challenges with predators, abundant harvests even through a drought, and a general presence on the land that supports everything we do.  I think this is a wonderful tradition to start and continue, and I hope some of you will consider it!

Another Butzefrau! This is a design I like a lot 🙂

The Problem is the Solution: Honoring the Journey of the New Year

Sunrise through the mist…the way may be uncertain but the sun will rise again

In Permaculture Design, one of the most challenging principles to enact is “The problem is the solution.” It seems simple on paper: you have a serious problem before you, perhaps seemingly insurmountable or overwhelming.  Instead of reacting negatively to the problem, you look for how the problem presents unique opportunities.  You resee your practices, hone them, make changes, and adapt to the problem so that that adaptation becomes a strength. In other words, you make lemonade from lemons–but more than that, you may actually improve your approach by having to consider new options to overcome obstacles.  A simple example: I have a wet, muddy spot in my yard due to the downspout on my house.  Rather than see this as a problem, I turn it into a lush rain garden, which is not only beautiful but also supports wildlife and pollinators.  The problem becomes an amazing solution.  I think that this principle may offer a great opportunity for us with the passing of 2020, and I wanted to reflect on that and share some thoughts today.

While the end of each year offers opportunities for change and growth, 2020 has been a year unlike any other for most of us. Regardless of where you are in the world, 2020 has created numerous challenges and problems. It has disrupted the normal patterns of life. Being an essential worker, losing your job or having job insecurity, fighting racism and oppression, feeling that your rights are being threatened by the government, being isolated from family and friends, having to deal with new family arrangements, losing loved ones, getting sick, being afraid of getting sick, political unrest–2020 has been incredibly difficult.  While all of us continue to experience different challenges and aspects, as 2021 comes, it is an opportunity for deep changes in our lives.

Here’s the important takeaway: because life has been so incredibly disrupted this is the perfect time to make radical changes in your life. Coming out of this, every one of us has a clean slate, a ticket to change. For perhaps the first time in any of our lives, you can be anything you want to be, make whatever changes you want to make, and emerge from this a new person. Why not take the opportunity for growth?

Planting the seeds of the future

Planting the seeds of the future

For me, 2020 has been utterly brutal, particularly in what was once one of the most stable aspects of my life: my work life. I feel like I’ve been in the muddy, dark, and cold trenches all year when it comes to employment or lack thereof. But those trenches certainly have given me a good opportunity to reflect, to grow, and to change.  This brutal situation has allowed me to look deeply into myself, to see what I value, who I am, and how I respond to the world.  It has allowed me also to question some things that I don’t have a resolution on yet, and perhaps, it’s ok to be in a place of “I don’t really know.” There’s power in that.  And it has allowed me to do some things for myself that I haven’t had a chance to do before.

My suggestion is to spend some time in meditation at the end of 2020 or the beginning of 2021.  Make some lists, and reflect on your journey.  Here are some questions that might be useful to you–they were certainly useful to me:

  • Think about what you miss from your life before 2020.
  • Think about the things you are grateful not to have to deal with in 2020.
  • Reflect on your own personal response to the many situations in 2020: How did you feel?  How did that challenge or deepen what you believe?  What do you most value, perhaps unexpectedly, through all of this? What are you unsure of?
  • What “shadow” aspects of yourself did you have to confront or what aspects gave you trouble?
  • What shadow aspects did you see in others, and how did you respond?
  • Who do you want to be? Envision your best life and your best self coming out of this.

Sunrise and hope!

Take the opportunity presented by the challenge of 2020 to rewrite your own story for 2021 and beyond.  Perhaps set some clear principles for yourself for the coming year, things you want to focus on, maintain or achieve.  Put these principles somewhere you can easily see them and be reminded of what you have accomplished through this experience.

I see this kind of spiritual work as the antithesis to the typical New Year’s Resolution.  Here in the US, the New Year’s Resolution is this cliche thing where everyone makes the resolution but nobody actually keeps them.  Within a week or two of the New Year, most resolutions fade away and life as usual continues.  The end of 2020 is not a time for empty resolutions but deep and lasting change.  We’ve all had some serious disruption.  Let’s make lemons from lemonade.

So who are you going to be, moving forward?  What spiritual work might you need to do in order to get there?  I’d love to hear you share.