Category Archives: Tools

Honoring the Ancestors of the Bardic Arts: Tools, Techniques, and Legacies

Shoemaking Hammer with Spirit

Browsing an antique store a year ago, I found a wonderful shoemaking hammer.  It was an interesting shape, and when I held the tool, I could literally feel the connection this tool had had with its previous owner. Whoever had owned this tool had used it well–the handle was worn, a piece of old, soft velcro partially worn off where someone had placed it for a firmer grip. I could sense the resonance of craft and skill in this hammer. I held the unique hammer in my hand, and turned it a few times, knowing that this tool would find a wonderful home in my art studio.  But more than that, this tool had a bardic ancestral connection to one of the primary bardic arts  I have been pursuing for some time: leatherwork.

In Druidry and broader neopaganism, we often focus on the ancestors in three different directions.  The first is ancestors of our blood, which is the most common idea of “ancestor” in modern culture, and represents a connection with the DNA and lineage that we have coursing through our blood and bone. We often also recognize ancestors of the lands where we live (which is critically important for those of us who live on lands that were stolen through colonialization).  And we also recognize ancestors of our tradition or spiritual path, for example, in Druidry, the ancient druids and those of the druid revival period are honored as ancestors.  I’d like to suggest that for those of us engaged in the creation of bardic arts, we might consider a fourth kind of ancestor: ancestors of our craft.  By bardic arts, I mean any creative arts that you practice, which can include literary, musical, movement, art and craft, or others that are less easier to categorize. These are things you create with your hands, your mind, your body, and your heart that allow you to experience the flow of awen (creativity) and create.  In my earlier post on this topic, I offered a philosophy of ancestors of the bardic arts in two ways: the first was in considering taking up bardic arts that are tied to your own blood ancestors: what they created, how they created it, and so forth. Thus, you can draw upon ancestral in the choice of a new art form or carry on a family ancestral legacy. The second way I shared was through connecting to previous through previous bardic creations and using those as inspiration. For a clothing maker, this might be being inspired by previous century’s fashions, for a musician, sets of notes created in another time period, or by poets, through the words written in days of old.  These flows of inspiration can support the creation of new works today. In today’s post, I want to expand this idea of bardic ancestry and also consider the role of tools and teachings as a third area that we might consider to be part of a “bardic ancestry.”

Tools and Connections

Some of the leather and tools gifted to me

To get back to my shoemaker’s hammer, part of the reason that I was so excited to find this hammer is that this isn’t the first set of old and well-loved tools that I’ve encountered.  In fact, the first set of tools set me on the path of leatherwork six years ago. The journey into leatherwork was an unexpected one, one that almost fell in my lap.  It started with Yankee Shoe Repair, which was an icon in my hometown for over 100 years.  I remember going into this bright, wonderful store when I was a child with my grandmother and looking at all of the patent leather shoes that they made there.  In late 2013, the proprietor, Carmel Coco, had passed away and nobody in his family decided to continue his legacy.  According to the article linked above,  Carmel had given up other opportunities, including going to the conservatory for music, so that he could dedicate his life to leathercraft and continue his family’s business.  In early 2014, Yankee Shoe Repair went up for auction.  My parents, who are artists themselves, went to the auction and ended up purchasing leatherwork tools and much of the remaining leather for me as a birthday gift.

I was delighted with the gift and began to learn in earnest. Leatherwork drew me in deeply because it required a tremendous amount of technical skill to master (which is a welcome challenge) but also, in part, because I did feel like I was in my small way continuing a local ancestral legacy.  The tools that I held in my hands and worked with, such as punches, a beautiful bakelite hammer, and a lovingly crafted handmade awl, weren’t just any tools, they were special tools that came from a special place and that needed to be honored.

Leather case I made for my sickle

After spending time with these tools, learning how they work (mostly through books and youtube videos), I have developed my own relationship with them.  These tools of my craft have a spirit of their own.  They have presence.  I can feel the weight of the years of use in them, guiding my hand.

I think, given time, my newer tools that I purchased to supplement the ones that my parents bought will take on their own energy and spirit.  But that will come only after years of use and relationship building.

I suspect that many of us may have an opportunity to connect with old tools of a bardic art, or even have those tools come to us in unexpected ways.  My suggestion is this: If you are going to start a new bardic art, see if you can find some older, well-loved, and well-made tools.  Perhaps this is an older instrument, set of songbooks, old wooden palate, and so forth.  connecting with the tools of previous masters of the craft offers you what I can only describe as an energetic connection into your craft.  You still have to put in the work, practice, and cultivate your technical skills.  But using those tools gives you something that is simply not present, and I can only describe it as a bardic ancestral connection.

Teachings and Techniques

The other way in which I see this ancestral bardic connection flowing is through a different kind of legacy–a legacy of teaching and learning.  Techniques and teachings are refined, passed on, and shared with students.  This might be from a physical teacher to student (and certainly, this was the only way it was done in days of old), or, it might be through preserved books, teachings, and recorded lectures.  I see this as another ancestor of bardic craft connection: if someone has decided to pass what they know on, you are carrying that legacy of instruction with you each time you use those techniques and skills taught.

Leather burned piece above altar

It is not easy to find local leatherworkers willing to teach you or local leatherwork classes. I have only had the opportunity of taking one in-person class in leatherwork (at the North American Bushcraft School) and one more via purchased video (the DVD from Jason Hovatter on Scandanavian Turnshoes).  Those were both fairly recent in the last few years–and before and since then, I’ve been mostly on my own.  The thing about leatherwork is that it does require huge amounts of technical skill, and no amount of “messing around” with the tools will teach you certain things you need to know.  You need to use the established techniques to be successful.  For me, filling in the in-person gaps was the books and teaching legacy of Al Stohlman. Al Stohlman and his wife Ann revolutionized leatherwork, producing over 30 incredible books that are literally illustrated in leather.  These books teach you everything you need to know about techniques, construction, how to use and care for your tools, and more.  The impact of these books on my technical skill and how much they have taught me (and how much I still have to learn from them) is incredible. Thus, the other clear bardic ancestors I honor in leathercraft is Al and Ann Stohlman.

I suspect that many of us who are interested in taking up a particularly technical art form may eventually find those kinds of sources–teachers, either direct or indirect–which help us radically shape our craft and build technique.  Those kinds of inspirational figures are worthy of honor and respect.

Honoring the Ancestors of the Bardic Arts

Leather bag with a wolf theme

Now I’ve offered four ways–two in the last post, and two in this post–to think about bardic ancestors and honoring those ancestors.  But what might this look like in practice?  I’ll share a few ideas, although I suspect that different bardic art forms may require their own kinds of adaptations).

  1. Honoring the tools of the craft.  Because I am working with tools that carry a legacy, I take a moment at the start of a new project or when I pick up my tools for a creative session to honor them.  I have a moment of silence where I simply feel the tools, hold them, and express gratitude for them.  It’s not any kind of big ritual, but simply acknowledgment and gratitude.  Even if you aren’t working with legacy tools, I think it’s a good practice to take a moment to honor the tools–the raw materials they were created from and their support of your work.
  2. Honoring your hands and body as a tool of creation. If you are a dancer or singer or use your body in some way to create, you might also think about the ancestral legacy flowing through your veins–that voice came from some genetic combination, the hands that were shaped from the genetic material of previous ancestors, etc.
  3. Ancestor Shrine in your place of creation.  As with other ancestors, you might create a small altar or shrine to honor your ancestors of the craft.  This could be set up in a place where you create.  It doesn’t have to be anything fancy or elaborate, but a simple acknowledgment of the lineages and crafting traditions that you follow.
  4. Ancestor work at Samhain. For any of the ancestor work that you do at Samhain or other parts of the year, consider including the ancestors of your bardic crafts.  For example, I usually do an ancestor altar, dumb supper, and ancestor ritual of some kind as a way to honor my ancestors (sometimes this is with a grove, and sometimes solo).  Consider adding these ancestors in and revering them in the same way you would other ancestors in your spiritual practice.
  5. Improve your skill and dedicate yourself to your craft. I think that another way that you can honor the ancestors of the bardic arts is by dedicating yourself to developing technical skill and eventual mastery.  If you are using their tools, techniques, and approaches, applying these well is a form of honor.
  6. Naming and honoring. You might name a piece after an ancestor or create something that honors the ancestors of your bardic arts in a specific way.

    A larger awen bag

A week ago, my new leather sewing machine arrived. The machine represents a huge step forward in me deepening my craft of leatherwork. It allows me to move in new some exciting new directions.  I named the machine “Coco” in honor of my ancestors.  I hope that this post has inspired you in some new directions.  I am happy to continue to share deep thoughts on the bardic arts–sometimes they seem a bit “left out” in our spiritual discussions in Druidry, but I think they are so critical to our paths.  Blessings to all.

PS: I will be taking several weeks off from blogging and will resume blogging on the Winter Solstice.  Starting in 2021, I’m also planning on starting to release a quarterly email newsletter.  This will feature some of my favorite writing, new artwork, and other news about my work (such as my upcoming Sacred Actions book being released by Shiffer Publishing in 2021!)   If you are interested in signing up, please visit:  https://www.druidsgardenart.com/mailing-list/

Deepening the Wheel of the Year and Wildcrafting Druidry

What is amazing about this wonderful planet we live on is the diversity of ecosystems, weather, climate, and life.  This diversity, however, can be challenging for those looking to adapt druidry or other nature-based spiritual practices to their practices.  Particularly challenging is the concept of the wheel of the year, especially if trying to apply the wheel of the year in a non-temperate climate setting. Thus, today’s post extends some of my earlier discussions about wildcrafting your own druidry, which include developing your own wheel of the year; in considering the role of observances, activities, and rituals; and in developing distinct symbolism for your work.  I’m going to continue this discussion today by talking about a further way to work with a seasonal approach from a wildcrafted and observational way and continue wheel of the year development!  So let’s get going!

The Wheel of the Year and Why It Might Not Fit Your Practice

Late fall sunrise and mist over the homestead

For many, the wheel of the year in a standard sense with standard meanings (see here) is problematic and troublesome, not always fitting or holding meaning in their practice.  This is for at least two reasons. First, I have found that in working with new druids to adapt their practices to their local ecosystem, the idea of thinking in “four seasons” can be really limiting. Druids in a variety of ecosystems not have four seasons so the eightfold wheel may not make sense. Second, even those living in areas that traditionally did match up may now be seeing changes as climate change is causing changes to our ecosystems and weather.  Things are not what they were 100 years ago, or even 25 years ago.

The entire principle of the wheel of the year is that it is a modern mash-up of a set of old agricultural holidays from the British Isles, put together in the 1960s by Ross Nichols and Gerald Gardener. This wheel of the year construction fits parts of Eastern North America and Europe, certainly the British Isles, and allowed both Druidry and Wicca a set of consistent practices. Thus, if you live in an area that has four distinct seasons (temperate regions of Europe and North America), chances are, it might make some sense to you. But more druids live in regions that do not fit this cycle, making it challenging to create meaning. The wheel of the year has two pieces:

The cycle of the sun: The solstices and equinoxes are ancient holidays celebrated by many peoples across time. They are entirely determined based on the cycle of light and dark, which is a constant on our planet. In other words, regardless of what is happening on the earth, we can always use the path of the sun and the light in the world to observe the light of the sun and year.  While it is important to note that the available light impacts weather, there are also things that are happening on the earth that can be accounted for.   Regardless, in AODA Druidry and in other traditions, the times of greatest light (Summer Solstice), greatest darkness (winter solstice), and the two days of balance (fall and spring equinoxes

The cycle of the earth: The specific weather, the waxing and waning of blooming, rain, frost, or fog is all dependent on where you live.  This is where things often become more challenging for people who want more than the cycle of the sun as part of their own localized seasonal observances.  The first challenge is that while we think in distinct seasons.  But that’s not really accurate. In the land, changes happen slowly and the landscape gradually changes from one thing to another.  It’s just like a sunrise or sunset–humans have named distinct parts of the day as night, dusk, daylight, and twilight–but these are full of smaller transitions, each moment being distinct.  You will experience those states, but you’ll experience a lot in between.  The second challenge is that because we have terms for seasons (spring, summer, fall, winter), we tend to try to fit the world into the terms we create.  That doesn’t always work. In other words, we’ve been conditioned so much to think about seasons in terms of the four, and stepping out of that conditioning to really deeply observe may actually benefit us deeply.

The Wheel Challenge: Your Ecosystem for Year

 So what do you do? How you develop a holistic and realistic wheel of the year that makes sense for you and your situation?   I would suggest rooting it in observation and interaction with the living earth–hence the “wheel challenge.”  Here’s the basic practice:

  • Spend time in nature or with nature as close to where you live as possible (e.g if you have a daily hiking trail in a local park, use that trail.  If you have a backyard, use that backyard).  The goal here is to get you as close to nature at your own home as possible.
  • Try to observe nature at least twice a week for 10-20 minutes.
  • Keep some kind of record of your observations: photographs, videos, sketches, journal entries.
  • In observing, note anything that changes: bloom times, snow melting, fogs rolling in, etc.  the goal is to document what is happening in your ecosystem so that you can identify any “seasonal shifts” that occur with regularity.
  • Try to disavow yourself of the regular notions of “seasonality” e.g it is spring so these things happen and instead, simply observe

This approach doesn’t require much of a daily investment and can be built into existing spiritual practices (like spending regular time in nature, daily meditation, etc). But for me, this approach reaped extremely rich rewards.

Golden hickories of mid fall!

I’m posting this at a time when we have finished the growing season for the year (just after Samhain) and thus, the seeds of the new year are upon us.  I started my own practice of observation a year ago, last Samhain, which made sense as the clear demarcation of the end of the previous agricultural season and the transition to the next. By all means, though, start whenever you feel inspired.

My Example: The Unfolding of the 12 Phases of the Four Seasons

I spent the last year doing this the above challenge. I took daily walks on my landscape, I documented bloom times, took photographs, and also visited my tree (from the Tree for a Year challenge), and spent time regularly in my Druid’s Anchor spot  I also noted any time that I could really sense a “major shift” in my landscape (for me, this was first light frost and first freeze, budding of the trees, first snow, the first summer storm, etc). At the end of the year of observation (this past Samhain), I asked: Which observations or events led to major shifts in the landscape? What seasonal markers seemed present?  What is their timing?

This practice reaped rich rewards in several different ways. First, I was able to document most of the blooming plants on our property; I took photos, compiled information, and learned a lot more about where I live.  I identified several new edible and medicinal plants I did not know before. I also found one critically endangered plant, a rare form of Jacob’s Ladder. My nature knowledge really increased by focusing my energy in this way and spending more time photographing and documenting things systematically.

So much wonderful food in the greenhouse!

So much wonderful food in the greenhouse!

Second, I was able to develop a 12-fold pattern of the seasons.  I learned that each of the four seasons had three phases where I live–so I’m actually looking at a pattern that is twelvefold (or 3 within 4) rather than a basic four-season pattern here in Western PA.  I am so excited about this discovery and it is going to really help me add a new layer to my wheel of the year.  Now, my plan will be to celebrate the seasons in a 12-fold way. Here is my draft of my revised wheel of the year based both on what is happening in my local ecosystem as well as what is happening on our homestead.

Spring

  • Early Spring: Maples stop running and bud out, signifying the beginning of spring.  Nettle and skunk cabbage emerges.  Occasional snows and cold temperatures, ice, and freezing rain, with many days above freezing.  A bit of green can be found on the land.
  • Mid Spring: Cool-season crops (brassicas) can go in the ground (in the greenhouse and outside with cover).  Herbs start to emerge in the garden.  Perennials start to come out across the land.  Kayak can come out on a warm day. More trees bud and leaves start to unfurl.
    • The Spring Equinox usually marks a turning point to mid-spring (but not always).
  • Late Spring: Hawthorn blooms, marking the end of the frosts and freezes.  The last frost passes by mid-May.  Planting out warm crops and planting seeds. Dandelions, wild violets, and serviceberry bloom. Wild apple flower.
    • Beltane coincides with the blooming of the hawthorns and the arrival of late spring.

Summer

  • Early Summer: Garden is fully planted and begins to take off.  Harvest peas and spring greens.  Leaves are fully out and “full”.  Oaks bloom.
  • Mid Summer:  Perennial herbs are ready for first harvest (yarrow, lemon balm, catnip, parsley, and more).  Cukes and beans are ready to start canning.  Clovers and herbs growing strong.   Black raspberries start to ripen.  Elderberry flowers.
    • The Summer Solstice usually marks midsummer.
  • Late Summer (Lughnasadh): The land is at its peak; gardens are full and abundant.  Sunflowers and Jerusalem artichokes begin to bloom.  Tomatoes start to ripen. Start seeds for fall cool-season crops.  Wild blackberry and wild blueberry crops are abundant.  Mayapple fruits ripen. Bonset and Joe Pye weed bloom.  Elderberry ripens.
    • Lughnasadh usually marks the peak of late summer.

Fall

  • Early Fall: Goldenrods and asters start to bloom and the land turns golden.  The apples start to drop from the trees. The first dying back is noticeable as grasses and plants go to seed.  We can tomatoes 3x a week.  Fall crops go into the gardens.  Joe Pye weed starts to go to seed.
  • Mid Fall: First light frost happens and gardens start to die back.  Fall crops go into the greenhouse. The asters continue to bloom.  Harvest squashes, gourds, and pumpkins as the vines die back.  Leaves begin to change.  Acorns start to drop and continue throughout mid and late fall.  Towards the end of mid-fall, Chestnuts drop.
    • The Fall Equinox usually marks mid-fall.
  • Late fall: Late fall is marked by the first freeze or hard frost (under 30 degrees).  This radically transforms the landscape as nearly everything dies back.  Maples and cherries are bare, oaks begin to go crimson and gold.  Garlic is planted.  The days grow noticeably shorter. We have to set up heated waterers for all of the flocks.
    • Samhain often coincides with the arrival of late fall.

Winter

  • Early Winter. First snowfall (most years), freezing rain, and ice.  Nights are often below freezing but above freezing.  The land is brown and bare as even the oaks drop their leaves.  The days are dark and cold as we approach the winter solstice.
  • Mid-Winter.  After the winter solstice, “winter” really sets in. This is the coldest and darkest part of winter and comprises the latter part of December and all of January.  We start getting snowstorms and sometimes, polar vortexes.
    • Winter Solstice marks the start of midwinter
  • Late Winter. The start of late winter is firmly marked by the running of the sap of the maple trees.  Temperatures go above freezing during the day and below freezing at night.  We have plenty of snowstorms and cold.   Towards the end of late winter, you might even see a skunk cabbage sprout popping up through the snow.
    • Imbolc often coincides with the beginning of late winter.

Now that I have this general pattern figured out, I can spend the next year really mapping much more specific things to this pattern.  When exactly does the robin show up? When does she have her young?  When do the flocks of birds start congregating for the winter?  Before I had these tied to a simple season (spring, fall, etc) but now, I can tie them more explicitly to my 12-fold seasonal wheel, which is exciting.   So I will be repeating my “wheel challenge” for this upcoming year to refine my wheel and add more details to each of the different areas.

The other thing that I’m now thinking about is that I’d like a celebration to mark each of these twelve.  I have added in the 8-fold holidays (which I do celebrate) to this wheel, as they fit ust fine, but, with a 12-fold system, I am missing what is essentially the “beginnings” to each of these seasons. So this next year, I can start thinking about how I want to celebrate and mark each of the “early” points.  It seems like the first one to plan is the “first snowfall” celebration to mark the start of early Winter.

Dear readers, I hope this is useful to you as you continue to think about how to deeply adapt your practice to your local ecosystem, develop wildcrafted and ecoregional druidries, and rewild.  I would love to hear how you’ve been creating your own wheel of the year.  Blessings!

Nature Mandalas for Inner Work, Rituals, and Blessings

A woman comes to a clearing in the recently burned forest with a basket of stones, sticks, nuts, and flowers.  She begins to sing, laugh, and dance as she creates a beautiful circle with the materials. As she weaves her healing magic, the design of the circle grows more complex, spiraling inward and outward.  She finishes her work and sits with it quietly for a time, before leaving it in place to do its own work.  A healing mandala has been made on that spot, to help the forest recover after a fire.

Nature mandalas can be used for a variety of inner work, healings, blessings and rituals and are a wonderful addition to a druid or natural spiritual practice. Nature mandalas are an intuitive magical and bardic arts practice that works with the connection of your own subconscious to the living earth.  You use materials that are local to you, in season, to create beautiful patterns with sacred intent.

On writing about mandalas, C. F. Jung, the esoteric psychologist, spoke of the benefits of creating mandalas as a way of seeing deeply into the psyche and allow for the cyclical process of self-development. Mandalas have been used in a variety of traditions, as he describes, primarily for inner spirit work—as the mandala is constructed, understanding, enlightenment, or healing may come. A mandala can be done in combination with other practices (ritual work, meditation, land healing and/or blessing) or they can be done on its own. Mandalas can also be done by anyone at any point in their practice, regardless of their ability to raise energy, visualize, or engage in any other advanced ritual techniques.

Creating a Nature Mandala

Space Selection. To create a mandala, select a flat space where you are able to lay out a pattern: a flat river bank or shore, a sandbar, a bare spot in the forest, a space in the lawn in your backyard, a dirt patch, a large stone, etc. Mandalas can be large or small and can be done in places where water can wash them away (a beach at low tied, the edge of a stream that will eventually flood, etc.), in the snow that will melt, etc.

Ephemeral nature. In fact, I would argue that their very ephemeral nature is part of that magic of the nature mandala: the mandala is created in the moment for a sacred purpose using materials local to the land.  After creation, it is left in the natural world, and nature’s processes will claim it again tomorrow.  As that claiming takes place, the mandala’s magic unfolds.

Massive ground mandala for ritual work at MAGUS 2018 (yellow and white cornmeal)

Massive ground mandala for ritual work at MAGUS 2018 (yellow and white cornmeal)

Design and Creation. In terms of the design of the mandala, many options are possible, some intentional and some intuitive.  There is no right or wrong way to create a mandala. You can create intuitive designs, setting your intention, putting yourself in a meditative place, and letting your subconscious guide you to create the mandala. If you are going to do this approach, I suggest before you begin, spending time communing with the land. Walking with the land, hearing the voices of the spirits in the wind, in your inner mind, feeling the energies present. Attune with those, and when you feel connected and centered with this place, create. This approach allows you to connect with the land and bring forth a design that is unique to the land, to your interaction, and to the place. This can lead to some really amazing designs and experiences.  I really like creating intuitive mandalas. They don’t have to be circular, they can weave around existing material in the landscape. They can be full of nature’s patterns: spirals, leaves, waves, circles, and more.  You can make mandalas to fit a landscape and space of any size or composition. Go in without a plan.  Connect to the world around you.  Just start laying things in a pattern. See what unfolds.  Smile, dance, and be happy.  Breathe.

On the intentional side,  Jung noted that many mandalas in other cultures unfolded in a circular four-fold pattern, tying to the four elements and other four-fold patterns in the universe. While we see a four-fold pattern in nature (in the flowers of a dogwood tree or in the small flowers in the arugula plant), this is only one possible pattern nature provides. The flowers of apples and hawthorns show us a five-fold pattern, the shell of a snail shows us a spiral pattern, and the flower of a trillium shows us a three-fold pattern. These and many other patterns can be used for inspiration. For more on nature’s patterns, see this post.

The alternative is to plan it out. I would suggest planning only if you are doing it with a group as part of a larger ritual or practice and/or if you are creating mandalas that will be of a more permanent nature. Planning your mandala can include sketching it in advance, planning out and gathering your materials, and preparing the space. The photo here is of a magical mandala that we created for a ley line ritual at the MAGUS Gathering in 2018. This was obviously intentionally planned in advance so that we could have it at the start of our ritual.

Mandalas and other Spiritual Work.  The act of mandala creation is a ritual in and of itself–but you also might want to use it in combination with other practices.  For example, you can use it as an anchor point for other ritual activity in this chapter, creating a mandala around a sacred space that you can sit in, meditate in, do other kinds of ritual in, or even, leave magical tools for further empowerment in.  I like to create mandalas as part of rituals; I use the mandala creation as a way of beginning my ritual work before moving into a formal ritual.  Or, you can simply be present with it for a time, spend a quiet moment in meditation, and then let it be, knowing that work continues on nature’s time.

Possibilities for Nature Mandalas

There are so many possibilities for working with Nature Mandalas.  I offer some suggestions for different ways you can create mandalas.

Nature Mandala with sticks, shells, stones, and other things. Begin gathering the materials for the mandala, using your intuition. A basket here also helps! As you gather, be careful not to disrupt the ecosystem (e.g. use fallen sticks, leaves, small stones, leave big stones where they are). When you have gathered your materials, begin to organize them in some circular or spiral fashion. There is no right or wrong way, just flow with the spirits of the land.  With each piece of the mandala, you can set intentions for the healing of the land (e.g. “this leaf represents the new growth of spring. This stone represents the health of the insect life” and so forth).

Fall Leaf Mandala. A very beautiful mandala can be created using fall leaves.  Just as they fall, gather them, and weave them into patterns to celebrate the autumn and the sacredness of this time.

Snow mandala in a sacred grove

Snow mandala in a sacred grove

Nature mandala with snow. If you are in an area with snowfall and laying snow, the better approach is to weave your mandala into the snow itself. To do this, simply close your eyes and visualize the shape you want your mandala to take—or just start walking. You can use a big open area or you can use a wooded area where you work the trees, stones, and other natural features into your design. Walk your mandala each day the snow is present, if possible, to leave lasting healing on the landscape.

Nature mandala with sand or soil. Another option for a nature mandala is in the sand or bare soil. You might use a stick to trace patterns, adding stones or shells. You might use your feet to trace to walk a larger path of the mandala. Mandalas on the shore, placed at the low tide line, will be taken by the sea, and thus, can be used as a blessing for the oceans. Mandalas placed higher on the shore can bless the land around them. Mandalas on the edges of river banks can be done in a similar manner, as rivers flood.

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

Flour or Cornmeal Mandala. You can create a mandala by using flour or cornmeal (and cornmeal comes in several colors). To do this, you will want some kind of vessel that makes it easy to pour a little bit out at once–a commercial dressing container with a larger opening, a gallon jug (use a funnel to get it in there) or even a water pitcher can all work as a basic tool. For this kind of mandala, it is best to have a sand or dirt surface. I often make these in our sacred grove; in the fall months, I rake up the leaves and then work with the bare surface to weave patterns of cornmeal, leaves, and patterns. As fall turns to winter and the snows come, I work with the snow in the grove instead, continuing to layer energies in that sacred space.

Stone mandala. A more permanent option is to create a mandala with stones, leaving it somewhere to simply “be”. I would suggest this only at sites that have already had major disruption, as you do not want to disrupt the ecosystem itself by moving stones.

One last point about the different kinds of mandalas—make sure that in your mandala creating, you don’t disrupt the natural world.  Stones of any size are often home to insects and other life and removing them can disrupt the ecosystem. Don’t remove large stones or remove them from rivers, etc. Pick up and use things that are already ephemeral: small stones that are moved by the river or waves, nuts, sticks, leaves.

Some examples

I’ll offer a few examples of the different ways I’ve used mandalas in my practice recently.  These examples are meant to help spark your own creativity and ideas!

Acorn Mandala to Honor the Oak

Acorn Mandala to Honor the Oak

The first example is an offering mandala. I made this mandala after creating acorn pancakes on the fall equinox from the acorns being dropped from our ancient oak tree. It is this tree that  I have been working with my Tree for a Year practice, and it’s this tree that I’ve made acorn ink from, and now, the acorn pancakes. As part of an offering practice, I wanted to offer gratitude to this oak.

Grove Mandala

Grove Mandala

The second example was another recent mandala, this one with the purpose of preparing a magical space.  I have been drawn to a particular section of our sacred grove for a while (a Norway spruce tree with a large stone underneath, and a hickory nearby) and had a vision of some visionary and magical work to do there in the coming months.  As part of this, I raked and cleared a small section and made a flour and leaf mandala as saying “hello” to the space and honoring it.  I decided on a flour mandala because I had found some flour infested by flour moths, so I wanted to make good use of it but get it out of the kitchen! Plus, flour mandalas look great against bare earth! The purpose of this mandala was honoring this sacred space and beginning to lay energetic patterns for future ritual work.

Grimalkin cat walks through the leaf mandala!

The final example is one I did simply to bring peace and calm. As the leaves were falling, I simply went out and worked with them, making patterns, and working to provide calm and healing.  And it worked!

I hope that this post has offered you some inspiration.  I would love to see any mandalas that you create!  Please consider sharing them here and/or tagging me on Instagram (@druidsgardenart).  Blessings upon your journey!

Daily Rituals and Daily Spiritual Practices

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

Daily practice

Daily practice

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

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

Setting Ritual Goals and Examining Life Circumstances

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

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

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

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

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

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

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

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

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

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

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

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

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

Testing and Habituation

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

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

Daily walks in nature provide room for discovery

Daily walks in nature provide room for discovery

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

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

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

Examples of Daily Rituals and Practices

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

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

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

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

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

Greeting the sun!

Greeting the sun!

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

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

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

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

A winter view from my own druid's anchor spot

A winter view from my own druid’s anchor spot

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

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

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

 

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

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

The Allegheny Mountain Ogham: An Ogham for the Northern Appalachian Mountains in the Eastern USA

By Dana O’Driscoll, The Druid’s Garden Blog (druidgarden.wordpress.com), Copyright 2020.

The Ogham is an ancient alphabet, used to write early Irish and later Old Irish. The inscriptions that survive of Ogham, some 400 or so primarily on stone, are found throughout Ireland, Wales, and England. The inscriptions are thought to date from the 4th century and onward, although how old the tradition is is subject to some disagreement. In the modern druid tradition, the Ogham has also been associated with divination, and many druids use Ogham as a means to connect with sacred trees in the landscape. However, for people living in places outside of the British Isles, making local Oghams allows them to connect both with some of the roots of our tradition in druidry but also wildcraft and localize their druidry. This Ogham is designed for the Northern Appalachian mountain region in the United States while being rooted specifically in the Allegheny Mountains of Western Pennsylvania.

The Northern Appalachian Mountains range from the Mason Dixon line between Maryland and Pennsylvania and into Eastern Canada. This Ogham is specifically based in the Allegheny Mountains in Western Pennsylvania (Laurel Highlands and Pittsburgh Plateau regions), so some adaptations may be needed for people who live at other parts along the Appalachians. This Ogham would be most appropriate for druids living in Pennsylvania, New York, West Virginia, and Virginia, but could easily be expanded outward.

When creating this Ogham, the selections are based on the following criteria:

  • Prominence: I selected trees that are abundant and widespread. Abundance varies from region to region, however, so you might want to make your own adaptations. The reason to use abundant trees is twofold. First, abundant trees have a considerable impact on the ecology and landscape. Second, for people who want to make their own Ogham, it is helpful to be able to find all of the trees. (This is why trees like pawpaw and chestnut are not on this list, even though they are important to this region).
  • Equivalency: In over half the Ogham fews, we have equivalent trees in the Allegheny mountains to the traditional Ogham (like Oak, Elder, and Birch). But there are also other very abundant trees that should be included in any North American Ogham like Hickory, Cedar, and Maple which have no equivalents in the British Isles.
  • Ecology: How the tree functions in the ecosystem is another critical factor for developing a regional Ogham, especially when looking for equivalents to the original Ogham fews. Does the tree grow quickly and help regenerate damaged parts of the forest? Is it an understory tree? Nitrogen fixer? How does the tree interact with other life in nature? Additionally, a preference for native trees is present.
  • A final factor is the health of the trees and tree species. Ash tree populations, including all mature ash trees, have been decimated on the US East coast due to the Emerald Ash Borer—thus, I’ve replaced Ash as the Ash here in the US cannot hold the energy that it traditionally did in the British Isles. Eastern Hemlock is also under serious threat from the Hemlock Wooly Adelgid, but at the time when I wrote this, the Eastern hemlock populations are still strong in Western PA—but may not be where you are located. Considering the health of the trees can help make decisions on Ogham inclusion or exclusion.

For each of the entries, I have also included possible alternatives when they made sense. Alternatives can be used when you can’t find the trees or if you feel drawn toward other options. Finally, you are also most welcome to adapt this Ogham as you feel necessary to your own bioregion. Pronunciations are based on those described by John Michael Greer in the Druid Magic Handbook.

This page includes the quick guide, a visual overview of the Allegheny Ogham, an in-depth discussion of each tree, as well as various means to use the Ogham in druid practice, including through the Bardic, Ovate, and Druid arts.

Allegheny Mountain Ogham Quick Guide

Original Ogham Allegheny Ogham Appalachian Tree Keywords Pronunciation
Birch (Beith) Black Birch

 

Sweet Birch / Black Birch (Betula Lenta), Yellow Birch (Betula alleghaniensis), White Birch / Paper Birch (Betula papyrifera) Beginnings, rebirth, purification, regrowth BEH
Rowan (Luis) Sassafras Sassafras (Sassafras albidum); Redbud (Cercis canadensis) Protection, Judgment, Discernment LWEESH
Ash (Nuinn) Shagbark Hickory Shagbark Hickory (Carya ovata); Bitternut Hickory (Carya cordiformis); Pignut Hickory (Carya glabra); Mockernut Hickory (Carya tomentosa) Interconnection, Magic, Connections NOO-un
Alder (Fearn) American Sycamore American Sycamore (Platanus occidentalis); American Hornbeam (Capinus caroliniana) Bridge between spirit and matter; spirit, transitions, individuality FAIR-n
Willow (Sallie) Black Willow Black Willow (Salix nigra); Pussy Willow (Salix discolor) Change, cycles, fluidity, receptivity, flexibility SAHL-yuh
The Second Aicme
Hawthorn (Huath) Hawthorn Hawthorn (Crataegus spp.) Patience, restriction, danger, protection OO-ah
Oak (Duir) White Oak White Oak (Quercus Alba); Eastern Black Oak (Quercus velutina); Swamp White oak (Quercus bicolor); Northern Red Oak (Quercus rubra); Pin Oak (Quercus palustris); Scarlet Oak (Quercus coccinea); Chestnut Oak (Quercus montana) Power, strength, durability, grounding DOO-er
Holly (Tinne) American Holly American Holly (Ilex opaca) Courage, Challenge, Opposition CHIN-yuh
Hazel (Coll) American Hazelnut American Hazelnut (Corylus Americana); Beaked Hazelnut (Corylus cornuta); Witch Hazel (Hamamelis virginaia) Creativity, Inspiration, Awen, Artistry, Fine Craft CULL
Apple (Quert) Apple Apples and Crabapples of all varieties (Malus spp.) Celebration, Love, Harvest, Contentment KWEIRT
The Third Aicme
Vine (Muinn) Wild Grape Vine Summer grape (Vitis aestivalis), Fox grape (Vitis labrusca); Frost grape (Vitis riparia). Vitis spp.

 

Freedom, Honesty, Prophecy MUHN
Ivy (Gort) Blackberry Blackberry (Rubus allegheniensis); Black Raspberry (Rubus occidentalis) Entanglements, Slow Progress, Determination

 

GORT
Reed (Ngetal) Cattail Cattail (Typha spp.) Swiftness, Speed, Transformation, Healing NYEH-tal
Blackthorn (Straif) Black Locust Black Locust (Robinia pseudoacacia); Honey Locust (Gleditsia triacanthos), Devil’s Walking Stick (Aralia spinose) Upheaval, Fate, External Forces, Unavoidable Change STRAHF
Elder (Ruis) Black Elder Black Elder (Sambucus nigra) Resolution, Endings, Permanent Change, Otherworld RWEESH
The Fourth Aicme
Fir (Ailm) White Spruce White Spruce (Picea glauca); Black Spruce (Picea mariana) Vision, Understanding, Perspective AHL-m
Gorse (Onn) Eastern Hemlock Eastern Hemlock (Tsuga canadensis) Hope, Potential, Learning, Possibility UHN
Heather (Ur) Mountain Laurel Mountain Laurel (Kalmia latifolia); Rhododendron (Rhododendron spp.)

 

Spiritual Power, Spirit connection, Energy, Creation OOR
Aspen (Eadha) Tulip Poplar Tuliptree (Liriodendron tulipifera); Big Tooth Aspen (Populus grandidentata); Cucumber-tree Magnolia (Magnolia acuminata); Quaking Aspen (Populus tremuliodes) Hard work, Endurance, Courage, Bending rather than breaking EH-yuh
Yew (Ioho) Eastern White Cedar Eastern White Cedar (Thuja Occidntalis); Eastern Redcedar (Juniperus virginiana) Legacy, Things that abide, Wisdom from Experience, Eldership EE-yoh
The Forfedha
Grove (Koad) Grove of Trees All trees in a forest Balance, Community, Conflict Resolution, Communication, Listening KO-ud
Spindle (Oir) Black Cherry Black Cherry (Prunus serotine); Choke Cherry (Prunus virginiana); Pin Cherry (Prunus pensylvanica); Fire Cherry (Prunus pensylvanica) Obligations, Honoring Commitments, Persistence OR
Honeysuckle (Uilleand) Sugar Maple Sugar Maple (Acer saccharum); Red Maple (Acer rubrum); Striped Maple (Acer pensylvanicum); Silver Maple (Acer saccharinum); Mountain Maple (Acer spicatum) Hidden meanings, secrets, subtle influences, mysteries ULL-enth
Beech (Phagos) American Beech American Beech (Fagus grandifolia);   Eastern Ironwood Wisdom, Learning, History, Ancient Knowledge, Memory FAH-gus
Ifin (Pine) White Pine White Pine (Pinus strobus); Red Pine (Pinus resinosa); Jack Pine (Pinus banksiana) ; Pitch Pine (Pinus rigida); Virginia Pine (Pinus virginiana) Vision, Awareness, Making Amends, Self-work, Guilt EE-van

 

The First Aicme

Black Birch – Beith

Allegheny Trees: Sweet Birch / Black Birch (Betula Lenta), Yellow Birch (Betula alleghaniensis), White Birch / Paper Birch (Betula papyrifera)

Original Ogham Tree: Birch

Pronunciation: “BEH”

Meanings: New beginnings, a fresh start, turning a new chapter in your life. Spring and the promise of things to come. Renewal, rebirth, and purification.

Ecology: In the Allegheny Mountains we have three dominant species of birch: White Birch, Yellow Birch, and the Sweet Birch / Black Birch. Any of these specific trees are excellent representations of Birch for Ogham. Birch is easily found in areas where trees were logged; many times the first trees that will come up in a large thicket are birch trees after logging. You can also find birch trees along rivers and in mixed deciduous forests. Black and Yellow Birches can be found mixed in Eastern Hemlock forests as well.

Alternatives: Birches of various kinds are quite widespread in the Northern Appalachian region. No alternatives given.

Sassafras – Luis

Allegheny Tree: Sassafras (Sassafras albidum)

Original Ogham Tree: Rowan

Pronunciation: “LWEESH”

Meanings: Discernment about current events or people, using your best judgment, and protection from harm. Positive finances and financial futures.

Ecology: Sassafras tree was widely imported to Europe after early colonization of the US and was, at one time, believed to be a ‘cure-all’ for illness in Europe. Sassafras is a widespread and a quintessential “American” tree. It has fragrant roots and leaves that are used widely as a food and medicine. Sassafras trees grow in groves and propagate primary by sending new roots off of a mother tree to create a small grove of babies surrounding the tree. Due to the history and use of Sassafras, it has long been associated with protection.

Alternatives: American Mountain Ash (Sorbus Americana) or Redbud (Cercis canadensis) are a good choice for individuals living north of the native range of Sassafras.

Shagbark Hickory – Nuinn

Allegheny Trees: Shagbark Hickory (Carya ovata); Bitternut Hickory (Carya cordiformis); Pignut Hickory (Carya glabra); Mockernut Hickory (Carya tomentosa)

Original tree: Ash

Pronunciation: NOO-un

Meanings: Interconnectivity, interconnection, and connection of all things in existence. Magic, nature magic, and the magic of connection. The great web of life present in the earth, the soil, and the universe.

Ecology: The Hickory tree is a hardwood nut tree that is widespread throughout the eastern US. Hickory trees are slow-growing trees that can produce abundant nut harvests as they mature. Reaching up to 130 feet in height and featuring a variety of shaggy, gray bark, hickories form an important species throughout the region. They are easiest to spot in the fall, when their leaves turn a deep golden sun-yellow shade. The wood is very hard and straight-grained and most hickories have delicious, edible nuts, enjoyed by people and wildlife alike.

For the last decade, nearly all of the Ash trees in the US Midwest and East coast have been dying from the invasive Emerald Ash Borer beetle—this destruction has radically shifted the energy of the Ash tree here in the US. Due to the millions of deaths of Ash trees, it cannot hold the energy of Nuinn in North America. Because of the plight of the ash tree here, I have offered an alternative in the strong and mighty Hickory tree, which like ash, offers strong and tough wood and a commanding presence. Hickory trees are strong, dominant, have deep root systems, and in the fall, offer a wonderful alternative to the Ash.

American Sycamore – Fearn

Allegheny Tree: American Sycamore (Platanus occidentalis)

Original tree: Alder

Pronunciation: FAIR-n

Meaning: Bridging between spirit and matter; spirit transitions. Individuality. Oracular guidance, messages from spirit. Transitions between realm to realm. Using one’s instincts or intuitioin.

Ecology: In North America, the Sycamore tree, which is often found along the edges of rivers and thrives in damp river bottoms, swamps, and bogs is an excellent choice to replace the water-loving Alder tree. Sycamore trees with their gray, greenish, brown, and white mottled bark which flakes off as the tree ages. As you drive through the river bottoms in the Alleghenies, you will see the sycamores reaching up from the bottoms, their whitish branches stretching out. Sycamores produce small seed balls that stay on the tree throughout the winter, looking almost like ornaments, dropping and spreading seeds in the spring.

Alternatives: The original Alder tree in the UK is a water tree that grows in swamps and bogs; it is often used to construct underwater and the wood grows harder in wet settings. Any other trees that grow in wet settings would be appropriate here. One such tree is the American Hornbeam (Capinus caroliniana).

Black Willow – Sallie

Allegheny Tree(s): Black Willow (Salix nigra); Pussy Willow (Salix discolor)

Original tree: Willow

Pronunciation: SAHL-yuh

Meaning: Change, growth, cycles, moon cycles. Women’s mysteries. Fluidity, receptivity, and flexibility.

<Ecology: Black Willows have a wide range within the Eastern US and Canada. Black willow is widespread, and grows thick and tall as it ages. As a water loving tree, it is often found along the edges of water. Willows are excellent for land and waterway restoration, as they have a high tolerance of pollution and can break down certain toxic substances in the ecosystem. The Willow, with its deep roots, can regularly handle flooding and changes in water levels.

The Second Aicme

Hawthorn – Huath

Allegheny Tree(s): Hawthorn (Crataegus spp.), including Pennsylvania Hawthorn (Crataegus tatnalliana)

Original Tree: Hawthorn / Huath

Pronunciation: OO-ah

Meaning: Restriction, danger, warnings. Patience. Heart and emotional protection. Hawthorn’s thorns are not aggressive, as in the snag and tear (like blackberry) but rather they are protective, surrounding the tree closely. This offers insight on the kinds of protection that hawthorn provides: thorns that protect but do not attack, thorns that create space for healing.

Ecology: The Eastern US has over 70 native species of Hawthorn. While leaf patterns vary widely, all has the ubiquitous thorns, 5 petaled flowers in the spring signaling the return of spring (Beltane), with ripening haws (fruit) in the time between the fall equinox and Samhain.

White Oak – Duir

Allegheny Tree(s): White Oak (Quercus Alba); Eastern Black Oak (Quercus velutina); Swamp White oak (Quercus bicolor); Northern Red Oak (Quercus rubra); Pin Oak (Quercus palustris); Scarlet Oak (Quercus coccinea); Chestnut Oak (Quercus montana)

Original tree: Oak / Duir

Pronunciation: DOO-er

Meaning: Wisdom. Durability. Be strong and steady like the oak. Find your grounding. Power within and without. Growth. Protection.

Ecology: The Oak is one of the keystone species in the Eastern part of the US and into Canada. The White Oak can reach 80 to 100 feet tall at maturity, with a massive canopy and deep root system. White oaks live up to 300 years or more. Oaks produce acorns, but often do not produce large crops of acorns until after their 50th year of life. Every 3 years is a mast year, where Oaks produce a very large crop of nuts. Acorns were the staple food of many indigenous cultures and can be used in a wide variety of cuisine.

American Holly – Tinne

Allegheny Tree(s): American Holly (Ilex opaca)

Original Tree: Holly / Tinne

Pronunciation: CHIN-yuh

Meaning: Facing challenges, being a warrior, being dynamic and responsive. This is a plant of warriors and protectors. It also ties to the changing of the seasons, courage, and moving forward, and bringing light into dark times.

Ecology: The American Holly is an evergreen shrub or small tree that grows slowly. It is shade tolerant and can live in the understory of most forest canopies. It is spread across the southern and northern Eastern US, find in wild areas as well as cultivated areas. The holly berries are dominant at the winter solstice.

Alternatives: Any other evergreen species is appropriate here. Winterberry Holly (Ilex verticillata), which is north of the native range of American Holly, is an excellent alternative for more northern areas.

American Hazelnut – Coll

Allegheny Tree(s): American Hazelnut (Corylus Americana); Beaked Hazelnut (Corylus cornuta)

Original tree: Hazel / Coll

Pronunciation: CULL

Meaning: Poetry, wisdom, divination. Bringing ideas to the surface, awen; artistry or creativity; inspiration; divine inspiration, finding the muse. Honing one’s craft or skill in a subject. Letting the flow of inspiration (awen) come and opening to that experience.

Ecology: The American hazelnut is a shade-tolerant small tree or large shrub, usually not reaching more than 3-10 feet tall. It grows in large thickets and even when cut back or coppiced, can powerfully regrow. It is shade tolerant, often growing in the understory. Hazels produce delicious nuts that have a high protein content and can be enjoyed both by humans and wildlife.

Alternatives: Witch hazel (Hamamelis virgniana) is a different species, but may be appropriate as a substitution.

Apple – Quert

Allegheny Tree(s): Apple (Malus spp.)

Original Tree: Apple / Quert

Pronunciation: KWEIRT

Meaning: Celebration, love of all kinds, harvests and success, contentment. Paths of learning that are open. Making a good decision. Learning and growth.

Ecology: Although many species of apples were introduced to North American in the 17th centuru, the “crab apple” is native to the US. Crab apples are edible like their more cultivated counterparts, but are usually smaller and tarter due to lack of thousands of years of cultivation. Today, it is common to find crabapples and abandoned apple orchards all through the Allegheny mountain region.

Alternatives: Another domesticated fruit tree.

The Third Aicme

Wild Grape Vine – Muinn

Allegheny Tree(s): Summer grape (Vitis aestivalis), Fox grape (Vitis labrusca); Frost grape (Vitis riparia), New England grape ( V. novae-angliae), Vitis spp.

Original tree: Muinn / Vine

Pronunciation: MUHN

Meaning: Freedom, truth, honesty, trustworthiness. Release of prophetic powers, prophecy and divination.

Ecology: A variety of wild grape species grow in the Allegheny region; all are characterized by flexible steps that send out tendrils to cling, grow, and climb. Wild grapes often have gray bark that peels easily off the vines. Some wild grapes can grow massive and create a canopy of grapes that, if too heavy, can pull down trees around them.

Alternatives: Virginia Creeper (Parthenocissus quinquefolia).

Blackberry – Gort

Allegheny Tree(s): Blackberry (Rubus allegheniensis); Black Raspberry (Rubus occidentalis)

Original Tree: Ivy

Pronunciation: GORT

Meaning: Making slow progress, being entangled or prevented from moving forward. Having delays, setbacks, and unforeseen challenges. With these setbacks, however, comes the determination to keep going. This is a time of persistence and determination.

Ecology: Blackberry is a native perennial shrub that can grow up to 7’ tall with many canes. Canes live for two years—the first year, the cane is green with many thorns. In the second year, the cane goes a dark red/brown with thorns. After the second year, new canes can sprout up from the same root system. The fruits are abundant and purple-black when mature, excellent for pies and jams—if you are willing to brave the thorns and canes to get them. If you’ve ever been caught in a big blackberry patch, you understand how the blackberry canes can catch, snack, and stall you.

Cattail – Ngetal

Allegheny Tree(s): Cattail (Typha spp.)

Original Tree: Reed

Pronunciation: NYEH-tal

Meaning: Swiftness and speed, the idea that things are moving forward, perhaps rapidly. Transformation. Healing and the healing that only changing circumstances can bring.

Ecology: Cattails are upright perennial plants that live on the edges of ponds, lakes, and other slow-moving or stagnant bodies of water. They are characterized by their long tall leaves and the stalk that produces a brown, elongated head, which, over the winter months, eventually turns to small seed fluff and flies off. Cattails are a keystone species in much of the Appalachian region and are also a useful wild food source.

Alternatives: Rushes, Phragmites, and other water-loving woody species.

Black Locust – Straif

Allegheny Tree(s): Black Locust (Robinia pseudoacacia); Honey Locust (Gleditsia triacanthos)

Original Tree: Blackthorn

Pronunciation: STRAHF

Meaning: Unexpected or unavoidable change, upheaval, or chaos. Fate, external influences, and external forces working for change, such that change happens regardless of your own actions. Having courage through such having courage through these circumstances.

Ecology: Black locust is a native tree that blooms late, drops leaves early, and has a general skeletal appearance with thick gray-brown bark, and large thorns on young branches. The black locust produces a very dense, strong wood that is rot resistant, and thus, useful for a variety of building applications. Large clusters of pea-shaped white flowers with a yellow center bloom on the black locusts usually in early June; these fragrant clusters are edible and delicious.

Alternatives: For those that are within the range, Devil’s Walking Stick (Aralia spinose) is a fantastic alternative for Straif.

Black Elder – Ruis

Allegheny Tree(s): Black Elder (Sambucus nigra)

Original Tree: Elder

Pronunciation: RWEESH

Meaning: Endings, with the understanding that something new will come. Life in death, death in life; changes from old to new. Having resolution and closure. Connection to the otherworld, gateways to the otherworld, and fae connections.

Ecology: The Black Elder is a widespread, native tree to the Eastern US. Black elder can be found in full sun, part shade, and full shade, although it is often found along the margins of forests and fields. By the summer solstice, it produces beautiful clusters of tiny flowers, reaching up to the sun. By Lughnasadh, these clusters have turned into ripe, purple berries, bending down to the earth. The Black Elder has a hollow core and pith like other species of Elder in Europe. In Europe, the “sambucca” was an ancient woodwind instrument made of elder; and that’s where the Latin name to the plant comes from.

The Fourth Aicme

White Spruce – Ailm

Allegheny Tree(s): White Spruce (Picea glauca); Black Spruce (Picea mariana)

Original Tree: Fir

Pronunciation: AHL-m

Meaning: Having clear vision, being able to see what is to come, having insight into a situation. Perspective and the ability to look at a situation in a new way. Having an understanding or coming to an understanding about an issue or situation.

Ecology: Spruces are an important tree in the Appalachian mountain region, along with several other conifer species. Spruce trees can live up to 300 years and grow to a height of 150 feet tall. All spruces have a whorled branch structure (a spiral pattern) and a conical form (like many other conifers). The world’s oldest living tree is thought to be Old Tjikko, a Norway spruce located in Sweden, which is though to be 9,550 years old.

Alternatives: Any other conifer species would be appropriate.

Eastern Hemlock – Omn

Allegheny Tree(s): Eastern Hemlock

Original Tree: Gorse/Furze

Pronunciation: UHN

Meaning: Hope, potential and possibility. Hope in a brighter future. Learning and growth. Possibility.

Ecology: The Eastern Hemlock is a keystone species in the Eastern US. It is a shade-loving tree, often found in deep forests or along the banks of forest streams and rivers. The world’s oldest known hemlock is in Tionesta, PA, being 554 years old. The tree can reach up to 170 feet tall and 5 feet across. The hemlock needle underside has two light green lines and the hemlock, for its large size, produces tiny cones less than 1” in length. Hemlocks are currently under threat from the hemlock wooly adelgid, which was introduced to the US in 1924 and has been in the range of hemlock trees since the 1960’s.

Alternatives: Any other dominant conifer species.

Mountain Laurel – Ur

Allegheny Tree(s): Mountain Laurel (Kalmia latifolia);

Original tree: Heather

Pronunciation: OOR

Meaning: Spiritual power, spiritual connections, energy, and creation. Passion and generosity. Close contact with spirit world and healing.

Ecology: Mountain Laurel is an evergreen shrub with broad leaves in the heather (heath) family. When it flowers in early June, the flowers range from pink to white and look like beautiful little parasols. In the more southern end of its range, mountain laurel can grow to the size of trees; in the northern end of its range it stays shrub size.

Alternatives: Rhododendron (Rhododendron spp.) is an excellent alternative, and functions in much the same way in the ecosystem (showy flowers in June, evergreen leaves, shrub or small tree size, similar growth habit).

 

Tulip Tree – Edhadh

Allegheny Tree(s): Tuliptree (Liriodendron tulipifera)

Original Tree: Aspen

Pronunciation: EH-yuh

Meaning: Hard work leads to success. Endurance, courage, and will. Bending rather than breaking, the ability to endure and triumph.

Ecology: The Tulip tree (also known as yellow poplar, tulip poplar, or whitewood) is the tallest eastern hardwood tree. It can grow up to 160 feet tall, and often grows very straight in large stands in the region. Flowers, looking like beautiful yellow tulips, grow on the tree in May or early June, eventually turning to seedpods. Even in the winter, you can still see the remnants of the dried pod, reaching up from the tree.

Alternatives: The range of Tulip poplar stops in mid-new York and the bottom of Massachusetts. Other good options for those further north would be Big Tooth Aspen (Populus grandidentata); Cucumber-tree Magnolia (Magnolia acuminata); or Quaking Aspen (Populus tremuliodes)

Eastern White Cedar – Ida

Allegheny Tree(s): Eastern White Cedar (Thuja Occidntalis)

Original Tree: Yew

Pronunciation: EE-yoh

Meaning: Death and rebirth. Legacy. Things that abide (like ancestral knowledge, traditions, or lore). Wisdom from experience. Eldership and honoring the elders. Endings.

Ecology: The Eastern White Cedar, also called the Arborvite or the Tree of Life, is a small-sized conifer averaging about 40 feet high. Scale-like leaves form massive branches that go out in many directions. Eastern White Cedar trees are some of the most long-lived trees in North America; some trees on the cliffs of Lake Superior are known to be at least 1600 years old. Even in death, cedar lives on through rot resistance in the wood.

Alternatives: Eastern Redcedar / Juniper (Juniperus virginiana) is an excellent alternative. Although it is also called a cedar, Juniper is actually in a different family.

The Forfedha

The Druid Grove – Koad

Allegheny Tree(s): The entire forest, the grove.

Original Tree: Grove

Pronunciation: KO-ud

Meaning: Resolution of conflict with others, peacemaking, and deep listening. Being a peacemaker and promoting a path of peace, justice, and understanding. Communication with others, particularly to promote understanding and harmony. Community and tribe.

Ecology: Forests are made up of thousands of species: trees, plants, insects, animals, reptiles, amphibians, birds, mushrooms, macrobiotics life—and within a forest, within a grove of sacred trees, there is harmony. This Ogham represents the grove, in whatever ecosystem you live in—this is harmony, community, and the circle of trees around you.

Black Cherry – Oir

Allegheny Tree(s): Black Cherry (Prunus serotine); Choke Cherry (Prunus virginiana); Pin Cherry (Prunus pensylvanica); Fire Cherry (Prunus pensylvanica)

Original Tree: Spindle

Pronunciation: OR

Meaning: Fulfilling one’s obligations, honoring one’s commitments, and staying true to one’s word. The determination, dedication, and persistence sometimes needed to complete obligations.

Ecology: Cherry trees are widespread in North America, the black cherry spans from Florida the whole way to Newfoundland. Cherry trees are pioneer species, often rapidly growing after a forest has been disrupted. All cherries produce small “cherry” fruits, although the flavor of the cherry fruits vary widely, and thus, are usually eaten by birds. The cherry seed reminds us of the meaning here: cherry seeds have incredibly tough shells and require scarification to germinate (the surface scratched, perhaps by going through an animal’s digestive system). Determination is necessary for these seeds to sprout.

Sugar Maple – Uileand

Allegheny Tree(s): Sugar Maple (Acer saccharum); Red Maple (Acer rubrum); Striped Maple (Acer pensylvanicum); Silver Maple (Acer saccharinum); Mountain Maple (Acer spicatum)

Original Tree: Honeysuckle

Pronunciation: ULL-enth

Meaning: Hidden desires, pleasures, and possibly distractions. Finding our true selves, and discovering insights along the path of our own growth. Subtle mysteries, secrets, and hidden things.

Ecology: Maples are widespread in North America, and since they are also planted for show, they are easy to find even in urban areas. The fall color of maples is fantastic, ranging from deep purples to bright reds, oranges, or yellows, which is why some maples are called ‘fire maples.’ Maples all produce a delicious sap that can be boiled down into syrup or sugar, although tapping trees and boiling it can take some effort. The maple encourages us to look within and find our true selves.

American Beech – Phagos

Allegheny Tree(s): American Beech (Fagus grandifolia)

Original Tree: Beech

Pronunciation: FAH-gus

Meaning: Wisdom, learning, history. Ancient knowledge, memory. Beech trees have long been associated with human learning, particularly through words, books, and stories written down.

Ecology: Smooth and light-barked beech trees are often found growing with Eastern Hemlock, Yellow Birch, and Sugar maple on rich and wet slopes here in the Alleghenies and represents a final stage in ecological succession. Beeches are shade tolerant but can also reach up to 115 tall. Throughout history, the smooth bark has invited humans to carve “arborglyphs” into the bark of the beech—some of these in North America date back to pre-colonial times.

Alternatives: Eastern Ironwood (Ostrya virginiana) is an excellent alternative.

White Pine – Ifin

Allegheny Tree(s): White Pine (Pinus strobus);

Original Tree: Pine

Pronunciation: EE-van

Meaning: Vision, awareness, perception. Self-work and shadow work. Guilt. Making amends, possibly after a long and bitter time.

Ecology: White Pine is a dominant species on the US east coast, spanning throughout the Appalachian regions and beyond. As the tallest tree in eastern North America, White Pines have been recorded up to 230 feet tall and they can live up to 500 years. Needles that are long, green and flexible, typically come grouped in bundles of 5. White pines were heavily logged in the US in the 18th-20th century for shipbuilding and industry, but still some old-growth forests that contain White Pine (and often also Hemlock and beech) remain. These are a spectacular sight, walking within them is truly like walking in a cathedral. White pine can live up to 500 years.

Alternatives: Red Pine (Pinus resinosa); Jack Pine (Pinus banksiana) ; Pitch Pine (Pinus rigida); Virginia Pine (Pinus virginiana)

 

Using the Allegheny Ogham as a Bard, Ovate, and Druid

            Working with any Ogham system can be a long-term learning process. The Ogham is a flexible system that you can use for magic, divination, meditation, art, studies in ecology, and more. This section offers some ideas for how to best work with the Allegheny Ogham.

Preliminaries: Creating Your Ogham Set

Foraging for your Ogham Set. For long-term Ogham study and developing a deeper understanding of the ovate arts, you might want to seek out and forage for each of the Ogham fews that you are going to work with. While the symbols are useful, having the wood itself and meeting each of the trees can be a very effective way to work with the Ogham and understand it from the perspective of the ovate arts: that is, the perspective of ecology, identification, and experience.

Foraging for your own Ogham can take considerable time, sometimes a period of months or years, depending on how often you go out. Once you find a tree, you will want to spend some time with the tree. Ask permission to harvest a few from the tree (living or dead, your choice) and make sure you leave some kind of offering (I like to use a home-grown herbal blend. I also will pee on the base of the tree to offer nitrogen if I do not have any of my regular offering blend).

As you collect your Ogham, you can work with and meditate on each of the fews, doing some of the other work as outlined in this guide.

Ogham for dyslexics!

Ogham for dyslexics- with all of the words burned in.

Creating Your Own Ogham set: There are two ways to go about creating your Ogham set. The first is to use a single wood (maple, apple, etc) and create all of your fews from that wood. I recommend that if you want to get into the Ogham and start working with it immediately as a divination tool, you consider this option. You can also use this initial set as you are foraging for your own Ogham, as described above.

To make your set, you want to start by making sure that each of your fews are about the same length. A pair of hand pruners is an easy way to cut them to size. I would then recommend at least some light sanding to take the hard edges off of your Ogham staves. From there, you will want to burn in the images of each of the Ogham. The most common way is to take a sharp blade (knife, box cutter, or the like) and shave off an inch or so of the bark, cambium, and some of the wood so that you get a smooth surface. From there, you would draw, paint, or woodburn the specific Ogham symbol into the wood. If you have difficulty remembering the symbols (or you have dyslexia), you could also burn the name into the wood or add some other detail to help you, like an image of the leaf.

In this specific Ogham, Cattail and Blackberry are not trees, so they do not have a woody stem. For those, I would not cut away any of the branch structure but would rather mark the symbol right on the wood.

Storing your Ogham. You should have something to keep your Ogham in when you aren’t using them. Traditional materials include linen or silk, both of which are known in esoteric circles to be fairly neutral energetically. You can also store them in anything else you like—a small leather bag or small wooden box also works great. If you want to use a casting cloth, you can also store your cloth with them (or use the cloth as a wrap itself).

Ogham and the Druid Path: Divination, Meditation, and Magic

Ogham for Divination. Learning how to use the Ogham for divination is an art form—while its easy to get started, you can also deepen your understanding over a period of time. You can keep it simple or get very advanced with casting cloths and stave directions. Here are three such ways to start to use the Ogham. I would also recommend a book-length work for more info on using Ogham for divination such as Ogham: Weaving Word Wisdom by Erynn Rowan Laurie and the Druid Magic Handbook by John Michael Greer.

The Daily Draw. To start to use Ogham, and to continue to build your skills, I suggest a daily Ogham draw. This can be an Ogham few that offer you a message for today—something to reflect upon, meditate upon, and carry with you as you go forward in your day (or if you do it at night, as you rest and start your new day). Take a few minutes and breathe deeply, arriving at this moment and allowing other thoughts, feelings, and issues to retreat. Set your intention for your divination. Reach into your Ogham bag and feel for an Ogham few that speak to you. Pull that Ogham, and look at the meaning. Reflect on it for a few moments.

Three Rays Draw. The three rays draw has a number of different possibilities and interpretations. For this, you will be drawing three staves. The three staves can represent any of the following (choose in advance what you’d like them to represent)

  • Light aspect (right), Dark aspect (left), how to bring them into balance (center)
  • Current situation (left), suggested action (center), possible outcome if action is taken (right)
  • Mind (left), Body (center), Spirit (right)
  • To bring stability (left), to bring flow (right), to bring balance (center)

To engage in any of these draws, you will use the techniques described in the daily draw and draw three Ogham fews. Lay them out, look at their meanings, and meditate on the message.

Additional draws and options. Once you’ve done the above draws, you might want to get more elaborate in your divination. Many different methods exist for this. You can start by selecting a number of Ogham (three or seven) and then dropping them on a surface to see how they land. Pay attention to the interaction between them (e.g. are any of them touching? Which direction are they facing? How do they interact?) This gives you additional insights and experiences with the Ogham. Once you’ve practiced this a while, consider adding a casting cloth to your experience. A casting cloth allows you to “cast” any number of Ogham (I usually use 7) and where they land on the cloth, and in what direction, can help you interpret the meanings. You can create your own casting cloth or purchase one (there are a number of options out there, including some typically used for runes that will work great for Ogham).

Ogham for Meditation. A second way to use Ogham is to use it as a meditation tool. Meditation on the Ogham, their meanings, relationships, and associations can help you have a deeper understanding of what the Ogham means and their divination meanings. Meditation on the Ogham can also put you in a deeper connection with these trees and your local ecology. Here are three meditation strategies:

  • Energy meditation. The first meditation is one where you simply feel the energy of the Ogham few. Relax and get into a receptive space (with breathing, candles, quietude). From there, breathe deeply and allow the air to flow in and out of your lungs. Once you have found quiet within, turn your attention to one of the Ogham fews. See how it feels in your hand. Run your fingers over the bark. Engage it with your senses. Now, close your eyes and feel the energy of this Ogham few—is it welcoming? Cold? Strong?   Try picking up a second few and comparing the two. What is the difference?
  • Discursive meditation. Discursive meditation is a type of mediation based on focused thought. Prepare yourself for meditation by getting comfortable, engaging in deep breathing, and grounding yourself. When you are ready, focus on one of the Ogham fews (one you draw or select in advance). Consider the meaning of this few. Work your way through this meaning, allowing your thoughts to go where they would like as long as they continue to focus on the meaning. If you find yourself straying too far from the Ogham few itself, retrace your thoughts and focus back on the main theme—the Ogham few, meaning, and the tree itself. You can repeat this meditation for each few and work your way through them. I have found it useful to meditate on each one as I was learning, and then, about once a year, return to these meditations as my own experiences with the trees themselves and working with the Ogham deepened.
  • Journey Meditation. A final way you can use these Ogham for meditation is through spirit journeying. Journeying can allow you to meet the spirit of the trees and Ogham directly. Journeying, in this sense, involves meditating on the specific Ogham you wish to connect with, envisioning an inner grove where you can meet that tree, meeting that tree, and engaging in conversation, travel, or receiving teachings on the inner place from that tree. While it is out of the scope of this article to describe this in detail, I’ve written extensively on spirit journeying with plants in The Plant Spirit Oracle: Recipes, Meanings, and Journeys as well as on my blog (see: https://druidgarden.wordpress.com/2018/09/02/plant-spirit-communication-part-iii-spirit-journeying/ ).

Ogham for Chant Magic

A final way you can incorporate the Ogham into your druid practice is to use it for chanting.  This can be simple, simply chanting the Ogham itself so that you can bring that energy into your life.  Or, you can do something much more elaborate, like this Hemlock Galdr ritual!

Ogham and the Ovate Arts

As I described above under “preliminaries”, foraging for your own Ogham set and finding all of the 25 sacred trees is certainly a fantastic way to connect more deeply with nature and learn about these Ogham trees. That search, in itself, is a very powerful journey that allows one learn a variety of ovate skills: plant and tree identification, observation and interaction, getting out in nature, and communing with nature.

Beyond that work, I would also recommend seeking out places where these trees are dominant and doing some ritual work in these places. For example, some of the trees on this list, including Oak, Eastern Hemlock, and White Pine, can be found in old-growth groves throughout the East Coast. Visiting some of these groves and doing a kind of Ovate pilgrimage to these places is an excellent way to commune deeply with them. Bring your Ogham set with you (if you have one) and intone the Ogham as you sit among these trees.

Planting and tending some of the 25 sacred trees is another way to practice the ovate arts. You can get most of these from the Arbor Day Foundation (if you are in the US). Consider also learning how to forage for these trees for medicine or food—ethically and sustainably, of course.

Finally, you might learn about these trees in more depth: what other plant species are associated with these trees? What insect, animal, or bird life depends on them? What is their life cycle? How do they look at different points of the year? The more you can learn about the trees on the physical plane, the more that your spiritual connection with them will deepen in time.

Ogham and the Bardic Arts

Beyond making your own Ogham set (which is certainly a very Bardic skill), you can learn about the Ogham and work with them in a number of ways, both the trees themselves and with the symbols and sounds themselves.

The Ogham can be an inspiration for you for the Bardic arts. You might consider how the Ogham might be developed into chants, music, dance, or song. Poetry, short stories, or other literary works would also lend themselves well to considering the Ogham. If you are a visual artist, you might work the symbolism of the Ogham into various artistic creations.

Another option here for the Bardic arts is to work with the woods and materials from these sacred trees. Tulip poplar, for example, allows you to make amazing bark baskets—if you find a Tulip tree that has recently fallen, you can harvest the bark and learn basketry. The cambium of this same tree is excellent for using as kindling for fire starting. The woods of many of these trees, including Cherry, Sassafras, Oak, and Beech, are excellent for woodworking (including woodburning, turning, carving, and more). Learning each of the trees by working their wood in a Bardic tradition allows you deeper insight into the trees themselves.

Conclusion

I hope that this guide has inspired you to work with the Ogham or deepen your practice. Questions and comments about the guide can be posted to this page.  I welcome your comments, feedback, and thoughts!

Standing stone - bringing the solar into the telluric

Standing Stones at the Summer Solstice

Ancient peoples set standing stones in various places in the world.  In places, such as in the British Isles or Iceland, you can still often find these standing stones, trilithons, stone circles or stacks of stones.  While their many uses are shrouded in antiquity and subject to some speculation, in the Druid Magic Handbook, John Michael Greer describes standing stones can channel the solar current into the earth, which offers blessing and healing to the land.  I think it’s likely that standing stones can do many other things (tell time, point to astronomical features, be places of worship and community). Today, new groups of people and individuals are choosing to set stones. For our purposes, today, setting stones for land blessing and healing is certainly a good thing to do to provide spiritual support for the land.

The Summer Solstice is a fantastic time to raise a standing stone–in your garden, in a natural place you visit, or even in a planter on your windowsill. You can set a standing stone as part of a permanent sacred grove, sacred garden, or other such space of worship and do this as part of your solstice activities.  The full energy of the light of the sun will infuse your standing stone, allowing it to radiate blessing and light to the landscape.

Choosing Your Stone, Location, and Timing

A stone circle at Sirius Ecovillage--rebuilding sacred landscape features

A stone circle at Sirius Ecovillage–rebuilding sacred landscape features

As someone who has raised standing stones with many others at ritual events, I know how hard this work is to do, especially on a larger scale. Ancient—and modern—standing stones and stone circles were set by communities of people working together, often over long periods of time. The size of a stone that a single person, or small group of people, could set is nowhere near the massive stones of old, such as those seen at Stonehenge, Avebury, or other ancient sites in the UK.

And yet a smaller stone, set by one or two people, is no less effective at bringing in that healing energy and light, creating a space for ritual, and allowing you to commune with the land.

Begin by looking for a stone that you could manage to carry and set on your own or with a small group of friends.  I usually look for stones that are long and thin. Standing stones are ideal if they are able to be placed 1/3 in the ground and 2/3 out of it, somewhere that gets sun. Thus, the best standing stones are ones that are tall and somewhat long but not necessarily very wide. That’s a general guideline, however, and your stone might end up being something shaped very differently. Stones that contain some quartz are ideal (as quartz is an excellent transmitter of energy). Where I live, we have mostly shale and sandstone, I’d choose sandstone over shale since the sandstone has a higher quartz content.

Take your time looking for your standing stone. Look for it when you are hiking, in your yard, walking along streams, just being out in the world. A standing stone will find you when the time is right. I find a lot of these kinds of stones when I’m hiking and kayaking, but getting them back to where I might set them can prove difficult–so understand your own limits or move a stone slowly over time.

Once you have your stone, find the right place to set it—a place where you feel inspired by spirit to do so. This could be anywhere—an edge of a forest or field, in your backyard, even on your patio set in a pot with flowers (if you use this option, consider then moving your ‘energized’ soil to places in need of healing.  Like all other aspects of land healing, make sure that you engage in appropriate deep listening to make sure A) setting the standing stone is appropriate and wanted and B) that you have the right time and location to do such work.

Raising stones the old fashioned way

Raising stones the old fashioned way…yes that’s uphill!

To set your stone, choose a fortuitous day and time. The most fortuitous day of a year and timing for setting a standing stone is noon at the Summer Solstice, as you are calling upon the energy of the sun, and setting the stone when the solar energy is at its peak in both time of day and year will be powerful. You can choose any other day or time that is fortuitous, however, but I do suggest you set it at noon if at all possible.

Physically, to set a stone, you dig a hole, place it where you want it to go, and fill it back in, checking to make sure the stone stays in the position you want it as you fill.  Most standing stones go about 1/3 into the ground for the sake of stability.  I really recommend keeping it natural–no pouring concrete.  Just fill it in with whatever you dig out, add some gravel or smaller stones if you like for stability, and your stone should do well.

If you want, you can plant something around your stone (flowers or veggies if its in a garden, seeds or acorns you find nearby where you are setting the stone) and leave an offering.

You might like to use the following ritual for setting your standing stone.

Ritual for Setting a Standing Stone

Materials: Assemble all of your supplies prior to beginning your ritual. This should include tools needed to move and place your stone (such as a shovel) as well as blessing materials to bless the hole your stone will be seated in.  The ritual below uses an herbal tea made from fresh healing herbs: rosemary, sage, oregano, and lavender as well as a blessing sigil (a pentagram or other sigil as appropriate).

The Ritual

Open up your sacred grove in the manner you usually do.

Begin by stating your intentions for the healing to take place.  While I highly recommend you use your own words, you can also use the words here: “Land before me. What a journey you have had to get to this place.  And now, your healing is coming forth. As you regrow, as you heal, know that I am with you.  I set this standing stone today to aid you with your healing, that you may grow bountiful and diverse.”

Now, bless your stone. Pour some of the tea over the stone, and bless the stones in your own words.  Or you can say, “Sacred stone, sacred ancestor who has been on this land for millennia, thank you for lending your healing power as a channel for the solar current.”

Prepare to dig the hole. Say, “Spirits of nature, powers of this land, I offer my energy to prepare this earth.”

Standing stone - bringing the solar into the telluric

Standing stone – bringing the solar into the telluric

Dig the hole.  As you dig, focus your mind on healing for the land.

After you dig the hole, bless the hole with your own words, or say, “Sacred earth, oh cradle for this stone. Hold this stone firm, and be a conduit for healing to radiate forth.” Pour the remainder of the healing waters in the hole.  Place a blessing sigil in the hole as well.

Set the stone, making sure you firmly tamp down the soil all around the hole.

After you finish, say, “From above to below, from the solar to the telluric, may this stone radiate healing energy to all of the lands. Each day as the sun rises until the sun sets, this stone will serve as a conduit to channel nywfre (noo-iv-ruh) throughout this land.”

Visualize the rays of the sun warming the stone, and then envision the stone channeling those rays into the earth, a beautiful golden light emanating from the stone in all directions. Visualize those rays of golden energy helping plants regrow, seeds take root, eggs hatch, and young ones grow.  Imagine the land before you as a healthy, strong, and abundant place for all.

Offer your own vow as a caretaker of the land (optional, if you feel led).  “As I close this ceremony, I offer myself as a force of good and healing in service to this land.  Lead me as to what you need me to do.  Speak, and I will listen.  I honor you and heed your call.”  Bow your head and cross your arms.

Close the ritual space.

Closing

This ritual is most effective if you visit the stone and continue to offer healing and blessing.  After the initial setting of the stone, you might come back every solstice and equinox and do a full season of healing rituals or use it as a focal point for other work.  Or just come by the stone to commune with nature, meditate, and enjoy the energy.  I hope that the long days of summer (or long nights of winter for those in the southern hemisphere) bless you and keep you safe.

PS: If you haven’t had a chance to check out the Tarot of Trees 10th Anniversary Edition Indegogo Campaign, please consider doing so.  We are working to bring the Tarot of Trees in a revised and larger edition.  Thanks for your support!

Forest Regeneration at the Druid’s Garden Homestead: Forest Hugelkultur, Replanting and More!

 

Red Elder – helping the forest recover

The property was almost perfect: in the right location, a natural spring as a water source, a small and nice house with a huge hearth, areas for chickens and gardens, a small pond and a stream bordering the edge of the property….pretty much everything was exactly what we hoped.  Except for one thing: right before selling the property, the previous owners did some logging for profit, taking out most of the mature overstory of trees on 3 of the 5 acres. This left the forest in a very damaged place: cut down trees, lots of smaller limbs and brush, often piled up more than 5-8 feet high in places. I remember when I went to look at the property and started walking the land and just saying, “Why would they do this?”  It hurt my heart. Could I live here, seeing what had so recently been done?  But I’ve always been led to such places as part of my spiritual path, particularly places that have been logged.

 

A continual theme of this blog is land healing.  In some recent posts,  I have been sharing some details about physical land healing: what to do, how to do it, what ecological succession is and how that matters and also why you might take up the path of the land healer as a spiritual practice. In today’s post, I’m going to put these pieces together and share a specific example from the forest regeneration work we are doing at the Druid’s Garden Homestead. In the last two years, we have been developing methods to help support the ecosystem and foster ecological succession. With careful choices, ecological succession can be done faster and more effectively, helping shift our land to a mature ecological sanctuary for life. This is by no means a complete project but does offer a glimpse into what we are doing, some of the choices we made, and hopefully, after some time passes, I can offer some updates!  The goal then is to offer you a model and ideas for work that you can do to heal in your own ecosystem from a physical land healing standpoint.

 

One of the questions that sometimes come up for people interested in land regeneration is this-if nature already knows how to heal herself, why would any person want to intervene? Why do the work of healing an ecosystem if nature can just do it herself on a slower scale?  Most of the answers to these questions I shared in my earlier post on land healing as a spiritual practice.  But I will share my reasoning for this specific piece of land: I feel the need to use things like permauclture to help the land regenerate because of the broader challenges we are facing environmentally and the importance of peacemaking with the spirits of the land.  Given our situation here, it would take anywhere from approximately 50-100 years for this land to fully heal.  But there is a question if it could ever fully heal due to the loss of certain woodland species from our immediate ecosystem–species that belong here like ramps, trillium, American ginseng, and more are not easily spread and may take hundreds of years to return, if at all.  Further, our intervention could provide faster healing of this land and could build critical ecosystems and create a sanctuary for life in a time when it’s definitely needed.  Our land here is a small patch of woods surrounded by many farmlands growing corn, soy, and cabbage.  We are our own refugia here, and so, bringing this land back into a healthy place ecologically means that this can be a better refuge for life and support more animal, insect, bird, amphibian, reptile and plant lives.  Also, by using the grove of renewal strategy (which I developed as part of this work), we can radiate this healing energy out to the broader landscape–where it is sorely needed.

 

Observing, Interacting, and Deep Listening

Observation and interaction led to the discovery of this choked out sassafras grove

Each landscape is unique.  If you are coming into a new land or working with land you’ve known for years, the first step is to observe, interact, and practice some deep listening. Observation and interaction are just as they sound–this is a principle from permauclture that says in order to work to regenerate land, you have to come at that work from a place of knowledge and wisdom.  In order to know that land, you need to study that land–observe the land in different seasons and in different times of day, interact with the land, be present there always, seeing what there is to see, and coming to know it deeply. Understand what is already growing there, if it’s native or opportunistic (I don’t like the word “invasive), who lives there, what the ecosystems surrounding your land look like, what pollution and other pressures there might be, and more.

 

With so much of our land subject to logging, we spent some time observing, interacting, and in connection with the spirits.  What did the land spirits want us to do? What could we do that would be respectful to the land, that would help and not hurt further?  The general sense we had was that to respond to this situation, we knew that there were places we were going to let nature heal in her own way, but there were also plenty of places that we could help heal faster by applying permaculture techniques. Observation and interaction is the physical component of this and deep listening is the spiritual component to this practice. But I also want to share here that observation, interaction, and deep listening is a continual process. As you work a piece of land, you will keep working with it. What the land may ask you to do changes as you complete earlier work.  So keep on listening, every chance you get. I’ll now consider each in turn.

 

Observation and Interaction: The Lay of the Land

Being on the land after moving in was honestly overwhelming. Much of the land was impassible due to the huge amounts of leftover treetops, branches, and brush. The loggers had just bulldozed brush into large piles, taking much of the forest floor with it.  The first thing we did, even to begin to observe and interact, was to re-establish paths by moving brush so we could walk and be present on the land. Since this was so-called “sustainable logging” what we ended up with was most of the largest trees being taken and a smattering of mature trees left–some oaks, hickories, maples and black cherries. Thus, we have some mature trees.  But many of the mature trees that find themselves exposed to wind are experiencing secondary loss, where they lose their crowns.  These trees grew up in a mature forest with close crowns, without the protection of other trees, they are very susceptible to wind damage.  This is one of the things we are observing now–losing a lot of the remaining crowns of the largest trees, which is very sad.  We also have a good understory of hickory, oak, sugar maple, cherry, and a bit of sassafras–these trees will eventually be our new overstory, I think, once the secondary loss of the larger trees concludes.

 

The amount of brush also made it harder for smaller trees to grow and come up in a healthy way, and the brush is covering the trunks of many of the existing trees that were not logged, creating wet spots that can cause the trees’ bark to rot.  The forest floor wasn’t very abundant–we weren’t seeing a lot of the plants that should be growing here, particularly woodland medicinal species.

A good example of the “clearing” work to do–if we don’t remove this brush, it will rot out the trunk of this mature tree. There are several black elder in here that can also use some room to expand and grow.

 

At present, after logging, the dominant plant that has grown up on our landscape is the Rubus allegheniensis, the common blackberry, native to this area of our land.  We now have large thickets of blackberry. We also have Devil’s walking stick, wild cherry, elderberry, spicebush, and beaked hazels growing up in very dense thickets.  We also have a lot of poison ivy, as it thrives on disturbance. These plants have quickly come into the spaces left by large trees to fill the void.  But if we want to support ecological succession, we’d work to plant and foster the hardwood trees as much as possible and help cultivate them towards adulthood along with supporting a rich understory of shrubs and woodland plants of more diversity than the opportunistic species that are present.

 

Our land is on the eastern side of a small mountain, so we get good morning/early afternoon light and get more shade in the evenings.  The soil is wet and fertile. The bottom of our property borders Penn Run, a stream that is clean and flowing where we live, but most, unfortunately, less than 1/4 mile from where we live downstream, we have acid mine drainage causing serious pollution. Thus, cultivating the health of our stream is of utmost concern as it fosters habitat that is degraded further down.

 

Deep Listening: The Will of the Spirits of the Land

The second part of this equation is deep listening. For generations, this land been the object of someone else’s desire–in the sense that whatever humans wanted to do to the land, they simply did, with no consideration of the will of the spirits of the land. As druids, we recognize that the land has agency–it has a voice, and we listen. Thus, part two of the observation and interaction is simply finding out what the spirits of the land want and desire–and following that will.  I really believe this is one of the most critical parts of land healing and any other spiritual work we do–and failing to do this part means we are no different than others who have come and did whatever they wanted.  For the last two years, we haven’t done much beyond our gardens, chicken coops, and infrastructure (fencing for garden, etc). We wanted to listen to what the spirits of the land wanted for the healing of the rest of the property, especially the forested sections.  Over time, a clear message emerged–certain areas to let “rewild” without any intervention and without any human interaction, while other places on the property places for spiritual activity, replanting, and active regeneration. The spirits gave us a map of the land and how they wanted us to proceed–and we listen.

 

 

Goals and Interventions

Most people who are working on conservation, permaculture design, forestry, and so on recommend developing clear goals that help you decide how to create a plan moving forward and make sure your actions align with that plan. I also think this is a really good idea. To replant our land and heal the forest, we started by identifying clear goals for our forested areas and for ourselves.  These goals include:

  1. Honor nature in our actions and in our intentions and work with nature as a partner in the regeneration process.
  2. Support ecological succession to help re-establish an overstory of hardwood nut trees and sugar maples in 3 acres of forest. This will include supporting a diverse ecosystem, modeled after old-growth ecosystems of the “Northern Hardwood Forest” type.
  3. Maximize habitat and food sources for wildlife and humans (including amble supplies of wild berries and nuts) focusing on perennial agriculture
  4. Establish a sanctuary for endangered woodland medicinal species in our 3 acres of forests in the understory (American ginseng, black cohosh, blue cohosh, trillium, bloodroot, ramps, etc, as established by the United Plant Savers)
  5. Designate “wild areas” (zone 5 areas, to use the term from permaculture design) that are untouched can regenerate in whatever direction spirits will.
  6. All human-focused and agriculturally-focused areas will be designed and enacted based on working with nature using permaculture design.  Human focused areas have the emphasis of people care, earth care, and fair share. Spiritual areas are designated for our grove and spiritual community.
  7. Learn how to support riparian and wetland ecosystems. We have a special emphasis on wetland areas and riparian zones, since our land contains both a small spring-fed pond and a clean stream.
  8. Learn how to use all of the materials on our land so that nothing is wasted. We have a lot of secondary tree loss right now, and we don’t want to add to the brush on the ground.  Thus, when a tree drops, we are doing our best to use it in some way, either for woodworking/arts/crafts, for natural building projects, or for firewood or hugels (see below).
  9. Build resiliency for ourselves, our domestic animals, and all life on our property.

 

These goals are evolving as time passes, but they represent our general desire to be good stewards of this land, allow for us to live here in harmony with life, and support more diversity of plant, bird, animal, and insect life.

 

 

Ecological Succession Support and Forest Restoration

The following are some of the main strategies we are using at present for regeneration.  We are still very much in the early stages here of this regeneration project, but we’ve got good momentum and are making progress!

 

Tree Replanting and Cultivation. We’ve been working to replant as much of the understory as possible so that we can establish, in time, a healthy and diverse overstory.  This included planting 25 American hybrid chestnut trees (blight resistant, 95% American chestnut genetics), to plant oaks and hickory nuts throughout the areas we could access, as well as establish a paw-paw understory.  There were very specific reasons for these choices: according to my own historical research, chestnut used to comprise about 30% of our forests here in PA and PawPaw were quite common.  The logging gave me a chance to try to establish a mature chestnut overstory in the long run. These trees are still small, but we are keeping them clear of brush and debris and doing our best to make sure they are established.

 

Forest Hugels cleared from the Sassafras grove area

Tree tending and thinning.  When there are dense thickets of small trees regrowing, only the strongest or fastest-growing will survive.  We have identified different patches of regrowing trees and are trying to cultivate those which will contribute most to a mature oak-hickory overstory and a wide diversity of trees.  One of the most recent projects was clearing the brush (through hugelkultur techniques, see below).  We cleared brush from a large patch of sassafras trees (the only on the property) and making sure they had room to grow. We have been thinning the dense thickets of the weakest trees to ensure more rapid growth, especially of the beaked hazels, which grow very, very quickly and can overpower our slower-growing hickories, oaks, and chestnuts.  This process of tending and thinning has created a lot of branch and pole material we can use for garden stakes and other spiritual building and crafting projects.  And doing some thinning like this helps tend the ecosystem. We never cut anything back without permission–and listen carefully to what the spirits of the land and forest ask.

 

Clearing brush and turning “waste” into a resource. Perhaps the most intensive of the work we are doing right now is clearing areas of the downed trees and brush.  As long as we have piles of 8′ brush, it makes it very hard to plant young trees, allow the small seedlings to grow, or replant the forest floor with woodland medicinals.  The brush has also been piled near living larger trees, which can create rot at the roots and cause more secondary tree loss.  We have selected several areas to target, being led by the spirits of the land, and have intentionally done minimal work in others, only enough to ensure that small seedlings aren’t trapped and that roots and trunks aren’t covered in downed wood debris. This involves primarily a lot of chainsaw work. We are using primarily battery-powered power tools and some hand tools; the battery-powered tools are charged by our solar panels, reducing our fossil fuel consumption.

 

We go into a brushy area where the brush is, and start clearing.  What we can take as firewood we will take as firewood. Its been two years since the logging, but because a lot of the wood is off the ground, we have a surprising amount of wood still to harvest for firewood.  For wood that is past firewood stage, we have been building forest hugelkultur beds (see next entry). Once the forest floor has the brush mostly clear, we can then plant other kinds of forest medicinals and plants.

 

Forest Hugels two months later as spring sets in

Forest Hugelkultur Beds. Hugelkultur, which basically means “mound culture” is an old-world technique popular in Germany that adds woody matter to create raised “mounds” that can be grown in.  This is a fantastic technique for us to employ here because we have an over-abundance of partially rotting wood and brush that we want to find a productive use for.  By making the hugelkultur beds, we take areas that are currently prevented from effectively regrowing due to the nature of the bush, clear the brush, and end up with a valuable resource–a new bed that we can plant. Most of ours hugels are in part-shade forest edges where we will plant shrubs and other shade-loving perennials to increase our capacity for food production for ourselves and wildlife: gooseberry, fiddlehead ferns, alpine strawberry, black and red currants, etc.

 

To build a hugel, you decide your location.  You can also decide at this point if you want to sink it into the ground (like a traditional garden bed where you’d dig down) or put it on top of the ground. We are doing above ground hugels primarily because our ground is so rocky and digging it out is almost impossible.  Once you have your location, you start with the largest pieces of wood and begin making a very dense pile of wood the size you want your bed to be (at least a few feet long and a few feet wide, realistically).  As you pile them up, usually to 3-4′ tall, you vary the thickness of the wood, such that the thickest wood should be on the bottom and inside the middle, and thinner sticks, etc, should be on the outside.  After you have your pile, you can add whatever other organic matter you have around–we clean out our chicken/guinea, duck, and goose coops regularly and are using all the straw bedding as another layer.  Stuff that material into any of the holes between the logs.  Finally, we top it with more layers of organic matter (leaves, compost, etc) and top it off with at least 4″ of finished compost.  The final layer is a layer of straw.  These layers, we allow to “season” for at least six months to a year.  By the second year, the hugels have settled enough that you can patch any holes with additional compost and then plant right in them.  Each year, as they season more and more, they grow more abundant.  We have some hugels we did dig down and create as part of our medicinal herb garden and they are incredibly productive and resilient after only two years! The goal here is that the hugels will edge our deeper parts of our forest and provide abundant food and forage for wildlife and humans.

 

I will also say that this kind of hugel building work in the way we are doing it is dark half of the year work.  If you clear in the winter, you don’t disrupt the soil or perennials that are going to come up in the summer months.  For us here, we can do this work from Samhain to somewhere close to Beltane–then we shift our emphasis on other things for the summer months and come back to clearing and hugelkultur work in the winter months.

 

Mayapple in a regenerating portion of the land

Seed scattering and re-establishing forest medicinal species.  We are working to model our regenerated forest after what an old-growth forest would have looked like, as our goals above suggest.  Thus, we have been replanting many lost forest medicinal and keystone woodland species that are native to our area.  This includes scattering about 1000 ramp seeds, planting over 50 American ginseng roots and planting more wild ginseng seeds, bringing in bloodroot, black cohosh, trout lily and other plants that are adapted particularly for our damp hillside.  We are still pretty early in this process (we have to get the downed wood brush cleared first) but are making good progress and have already scattered and planting the ginseng and ramps.

 

Overstory management.  As I mentioned above,  one of the saddest things happening now deal with the loss of the remaining trees still standing in the forest–we are observing these trees and seeing how many of them can make it. But we also recognize the value of standing dead timber, and since we have a nice woodpecker community (at least four different species, including the rarer Pileated Woodpecker), we are leaving all of the standing dead timber that is safe to leave–which thankfully, is nearly all of it.  For some trees, however, particularly those that may be in a place that if they dropped would cause damage to other trees or the house/structures, we are dropping them and using them for natural building, firewood, and other projects.

What about the inner/energetic work?

Reading all of this, you might notice that I’ve primarily talked about physical regeneration in today’s post.  Yes, I have.  As you might recall from my earlier work, I really see land healing as both inner and outer work.  Because I have the power to do something physical, I think its really important that those things are done.  On the spiritual side, I’m working on the grove of renewal here on the land as well as ongoing land blessing and land healing work.  While we do the physical work, the energetic work is always present.  The two work together, and each strengthens the other.

 

Conclusion

Whew!  That’s a lot going on at the Druid’s Garden homestead.  Its good work to do, especially now with the pandemic. We don’t want to leave the land much, so we are turning in earnest to our projects here that will help regenerate and heal this beautiful landscape.  I’ll work to provide periodic updates on these projects and how they are going.  In the meantime, I hope everyone is having a nice spring and thinking about their own healing projects.  I would love to hear what things you are working on or the plans you have!

A Framework for Land Healing

Ginseng my family grew

American ginseng in our sanctuary

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

 

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

 

Land Healing: A Framework

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

 

Physical Regeneration and Land Healing Practices

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

 

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

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

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

 

Metaphysical Land Healing Practices

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

 

Land Blessing Practices

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

 

Energetic Healing: Raising Energy to Help Heal the Land

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

Listening to the plants

Land healing in all forms

 

Palliative Care: Encouraging Rest, Sleep and Distance

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

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

 

Witnessing, Holding Space, Honoring, and Apology

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

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

 

Healing Human-Land Connections and Fostering Interdependence

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

Permaculture Triad for Druidry

Permaculture Triad for Druidry

 

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

 

Some ideas in this direction:

 

Land Guardianship

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

 

Spiritual Self-care for Land Healers

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

Some practices that help with self care include:

 

Integrating practices

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

Taking up Land Healing as a Spiritual Practice

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

 

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

 

The Impetus for Land Healing Practices as Spiritual Practice

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

 

Sacred Nature

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

 

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

 

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

 

 

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

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

 

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

 

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

 

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

 

Seeds for new traditions!

Planting seeds….for hope and a better future

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

 

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

 

 

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

Rituals for Extinction and Honoring Extinct Species

Death card from the Tarot of Trees

In the Anthropocene, many things are dying at a rate unprecedented to human history.  Currently, 75 % of the world’s life is endangered, and 50% of life in the world has disappeared since 1970 due to human activity.  I’m not sure why these statistics aren’t getting more attention.  But the unfortunate truth is, whether or not we are willing to see it, this is happening. Unfortunately, humanity’s actions continue to cause the death of so many species and so many individual lives, and given models and projections, the die-off of non-human life is expected to get much worse in the next decades.  While earth has experienced other extinction events, this one is caused by humans. This makes humans, collectively and individually, responsible.  As land healers and nature spirit workers, we might consider what happens to those spirits when they die and how we can help.

The two rituals here thus offer a way to “do something” about the tragic losses of life that are happening on a broader scale. I wrote about the fires in Australia two weeks ago and said that I’d be following up with a discussion of extinction.  That took some time to work through and led me to some unexpected places, so I’m offering it here this week rather than last week!

I see these rituals as having two purposes.  The first is to obviously help the spirits who are dying because of human activity pass on in love and acknowledgment. But the second is to acknowledge our collective responsibility as part of these tragedies, which I believe may lessen our own karmic debt for what is happening.

 

A Ritual for Honoring Species that Have Gone Extinct

This isn’t a “magical” ritual in the traditional sense.  This ritual was written for anyone, regardless of their background (e.g. it is not required for this ritual that you are practicing nature spirituality, magic, or neopaganism or have familiarity with these traditions.)  It’s something you could do with friends or family or a spiritual group to recognize and honor extinct species.  If you are performing this ritual solo, you can simply do both parts.

 

Participants gather in a circle, preferably in a natural place or indoors in candlelight.

 

Leader:  This is a moment we can share to honor those species who have gone extinct and our unfortunate role in that extinction <pause>.  Participants, do you wish to acknowledge any species?

 

Participants take turns sharing about one or more extinct species. (Alternatively, the leader can hand out slips of paper that have information about human-caused extinct species for each participant. A list of species is included after this ritual.)

 

Leader: Does anyone here wish to share their feelings at this moment?

 

Participants: Share as they choose.

 

Leader:  Let us now honor these species and all endangered species with a moment of silence.

(Optional: Leader sounds a singing bowl, chime, or bell at the start of the moment of silence.

 

<Moment of Silence>

 

Leader: Please say with me, “Species who have crossed the veil, I am sorry.”

 

Participants:  Repeats…

 

Leader: Species who have suffered, I am sorry.

 

Participants: Repeats…

 

Leader: Species who are forever gone, we honor and acknowledge you.

 

Participants: Repeats…

 

Leader: We acknowledge the role of our own species in your deaths.  And we are sorry. <Pauses>

 

Leader: What is one thing you can do, starting today, to help prevent the loss of more species?

 

Participants:  Offer their ideas and lifestyle changes.

 

Leader. Thank you to all of you who have participated.  It is through our own actions and raising the awareness of others that we can help save the species that still live in this world.

 

Ring the bell/bowl to mark the end of the ritual.

 

Extinct Species – List for Participants

  • The Unknown Species. Many extinctions are in places that are undocumented or unknown.  This accounts for insects, invertebrates, and many amphibians and reptiles.
  • The West African Black Rhino. This beautiful rhino went extinct in 2006, after being poached by hunters for its horn, which was in demand in Yemen and China for is aphrodisiac powers.
  • The Passenger Pigeon. The Passenger Pigeons were in the millions when Europeans began pillaging and colonizing the Americas. The Pigeon was hunted to the point of extinction in 1914.
  • The Pyrenean Ibex. The Pyrenean Ibex, a deer-like creature with beautifully curved horns, was hunted to extinction by the year 2000.
  • The Golden Toad. The Golden Toad, a bright orange toad living in the Costa Rican rainforest, was destroyed by global warming, pollution, and disease.  The last toad was seen in 1989 and it was declared extinct in 1994.
  • The Zanzibar Leopard. This leopard lived in Tanzania.  This animal was hunted and exterminated, both by individuals and the Tanzanian government due to the widespread belief that the Zanzibar Leopard was kept by witches as pets.
  • Po’ouli. This bird is a native of Maui, Hawaii, living on the southwestern slope of the Haleakala Volcano.  The species went extinct due to habitat loss and a decline in its food source—native tree snails. The species went extinct in 2004.
  • Maderian Large White Butterfly. This butterfly, with yellow and black markings, went extinct in the 2000’s due to loss of habitat due to human construction and pollution from agricultural fertilizers (for olives, figs, pineapples, bananas, and sunflowers).
  • Carolina Parakeet. Native to the Eastern US with unusual orange, yellow, and blue markings, the Carolina Parakeet went extinct in 1918. Deforestation and poaching were the main causes; millions of these birds were killed so that their feathers could adorn ladies’ hats.
  • Tecopa Pupfish. Once native to the hot springs of the Mojave Desert, this fish was destroyed by the destruction of their natural habitat by human construction.
  • Pinta Island Tortoise. This Tortoise was native to the Galapagos Islands and went extinct in 2015.  Humans introduced goats who destroyed their native habitats; humans introduced rats who prayed on their young; and humans killed tortoises for their meat.

 

A Fire Ritual to Honor Extinct Species

This ritual can be done individually or in a group setting. Before the ritual, gather up materials to build an effigy. Your effigy will represent one or more extinct species in the world. You can also tuck prayers (written on paper) and rolled up into your effigy. Construct your effigy only out of natural materials, things that can burn without harming the earth. Before the ritual, build yourself a fire that you can light. The ritual has no words, just actions, although you could certainly add words of your choosing.

 

Open up a sacred space.

 

After opening the space, take the time to carefully build your effigy and tuck your prayers inside.  As you build, feel the energy of the extinct species enter the effigy. Hold the effigy into the air and speak the name of the species.

 

Place your effigy on the top of your fire.

 

Light the fire.

 

Watch it burn. Drum while it burns. Do anything else that you feel led to do.

 

Feel the energy of the species growing calm as it burns.

 

Feel the energy of the sorrow and death being released.

 

As the fire dies down, sit with that fire as long as necessary, utill it is nothing but coals and ash.

 

Bid the species farewell and blessings.

 

Close the sacred space.

 

After this ritual, ground and center yourself and practice good self-care.  This is a powerful ritual and can connect you with the energies of death—thus, you should engage in life-focused activities for a few days after this ritual (e.g. gardening, sitting with plants, bringing in light and healing and blessing).