Category Archives: Tribulations

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

Sun at sunset

Sun at sunset

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

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

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

Embracing the Season and Spiritual Activities

Late fall sunrise!

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

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

Gardening, Homesteading, and Harvest: Cycles and Looking Forward

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

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

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

Burn Butzeman, burn!

Burn Butzeman, burn!

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

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

The Golden Hour and the Flame

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

Sunrise at First Frost

Sunrise at First Frost

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

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

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

Conclusion

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

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

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

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

Nature Mandala

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

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

Letting go

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

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

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

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

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

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

Letting Go Activities for Samhain: Shadow Work and ritual

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

Shadow Work: Understanding the Unconscious and Collective Unconscious

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

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

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

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

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

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

Elemental Letting Go/Releasing Ritual

Fires burning

Fires burning

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

The Air/Fire Releasing Ritual

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

A Water releasing ritual

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

An earth releasing ritual

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

Letting Go to Writing a New Story

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

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

 

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

 

Beyond the Anthropocene: Druidry into the Future

Druidry into the future

Druidry today has both ancient and modern roots, and there have been several distinct “phases” of druid practice historically. While it’s not critical that the practitioner of the modern druid traditions know what I share, it is helpful to have a sense of where the tradition comes from and the forces that shaped it–particularly so that we can think about where we are going.  I want to talk today about both the past of druidry in order that we might talk about its future.  How do we shape our tradition today so that we become the honored ancestors of tomorrow? What is the work that we might consider doing now, as druids, to create a tradition that endures?

Modern druidry is inspired by the Ancient Druids, a group of wise sages who kept history, traditions, and guided the spiritual life of their people. The Ancient Druids lived in areas of Britain and Gaul (modern-day France) as well as in other parts of Europe; the earliest records of the Ancient Druids start around 300 BCE and go about the second century CE, when they were wiped out by the Romans. The ancient Druids had three branches of study: the bard (a keeper of history, stories, and songs), the ovate (a sage of nature or shaman), and the druid (the keeper of the traditions, leader of spiritual practices, and keeper of the law). Much of what we know about the Ancient Druids today comes through their surviving legends, stories, mythology, and the writings of Roman authors. The druids themselves had a prohibition against writing anything down that was sacred, and so, we have only fragments of what their tradition looked like. But fragments cannot be a full spiritual tradition.

Centuries later, at a time when industrialization began to rise in the in the British Isles in 18th century, a new group of people in the British Isles became interested in the Ancient Druids. Modern Druidry’s spiritual ancestors watched as the wheels of industrialization radically and irrevocably changed the landscape: the land stripped of her resources for industrialization and progress; the growing emphasis on produced goods over communities; deforestation and pollution becoming commonplace; and the relegating of humans, animals, and the land to that of a machine. Modern druidry’s spiritual ancestors began to shape a new druid tradition, inspired by the ancient druids, and beginning with the fragments that had been left behind by the ancients: texts and stone circles alike. The Druid Revivalists reached deeply and creatively into history to return to an earlier time where humans and nature were connected. The Druid Revival movement, therefore, sought to reconnect with nature through ancient and ancestral roots in a time where the broader wheels of industrialization was pushing humans into a very different kind—and ultimately destructive—relationship with nature. It is for this same reason that people today are drawn to the modern druid tradition–there is “something” missing for them and what is missing is often rooted in that lack of connection with the living earth. (Note: This discussion of the rise of modern druidry is heavily influenced by the work of John Michael Greer in the Druidry Handbook.

It is in this perpetual seeking of reconnection that we can see how druidry is a very human response to the larger wheels of industrialization that have been thrust upon most of us in the Western world. Despite the early promise of industrialization and, later, consumerism, we are now living in a world on the brink of ecological collapse. Many of us recognize that we must make a different way forward, and druidry offers one such way. For over 300 years, the ancient druids have offered modern people sources of inspiration and reconnection. The ecological crisis is a spiritual crisis as much as it is a crisis of culture. Druidry, then, is helping us find our way “home.”

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

Stone Circles – Honoring the ways of our ancestors and creating the sacred spaces for the future

Sharing historically where the druid tradition came from helps us get to what I see as the core of druidry today: focusing on what an ecologically-centered, wildcrafted, localized and living druidry today can look like, how it can help us reconnect, and how it offers us spiritual and practical tools for responding—and taking care of ourselves and the living earth—during the ecological crisis of our age. 

Descending in spirit from the Ancient Druids and descending in principle from the druid revival several centuries ago, the Druid tradition in the 21st century is shaping up to be a vibrant one that focuses both on drawing deeply from the past but also creating a living tradition, and evolving tradition, that meets the needs of both druids and the earth today. I really want to push us to deepen and extend druid practices and the druid tradition—not by eliminating or removing pieces from the existing tradition, but building upon it.

Druidry, as a tradition in its current form (that is, as a path of nature spirituality) has been around less than two centuries. Many druids are scattered around the world, being in small groups or always as solo practitioners. Communities of druids are formalizing, expanding, and establishing their own traditions and paths, rooted in the frameworks of the druid revival tradition.

Druidry is a language that we are starting—only now—to learn how to speak. The metaphor of how a new language is formed is a helpful metaphor in terms of the druid tradition. New languages often form from what is known as a “contact zone.” This is when two established languages come into contact (say, through trade, resettlement, or colonialization) and speakers of each language intermingle and have to figure out how to communicate. What initially forms is what linguists call a “pidgin” language, a language with limited vocabulary from both languages, simplified grammar (usually borrowed from one of the languages, often the dominant one), and limited ways of communicating. This is not anyone’s native language, but something created out of a basic need to communicate. In time, typically a generation or two, the pidgin language becomes a creole language. This happens when children are born hearing the language and acquire it as native speakers. These new native speakers help shape the pidgin language beyond its initial simplified form with more elaborate grammatical structures that can allow for more complex meaning, a richer vocabulary, and so on. Eventually, given enough time, the creole language becomes its own language that is distinct and fully independent from either the parent languages.

Learning how to speak a new language of connection

Many of us are speaking druidry as a pidgin language—we began to walk this path within a contact zone of other dominant religions and childhood religions that have shaped our thinking, reactions, and beliefs. And the basic forms of druidry, like those published in many pioneering books and early curricula from this tradition, helped us get the job done as we developed our unique nature spirituality.  These included basic practices like connecting with nature, celebrating the seasons, practicing the bardic arts, working with spirit. But as we grow into our own druidry, both as individuals and as communities, the kinds of material and practices becoming part of this tradition are expanding considerably.

I believe that druidry as a community is in the place of transitioning from a pidgin to a creole language. As more and more people find our tradition and practice it seriously, and as children begin to be born into and grow up in this tradition, as we are increasingly surrounded by groves and communities, we are able to fully develop and expand various parts of the druid tradition to fit these expanded needs. I’ve witnessed this here in the United States on the East Coast, for example, with tremendous growth not only in the number of druid gatherings per year and number of people wanting to attend, but also the kinds of activities we now do at gatherings: community building, coming of age ceremonies, bardic competitions, croning, and saging rituals, the development of permanent sacred spaces and the creation of widespread energetic networks, and more. Our language of druidry is expanding, and each new voice and perspective has much to offer.

So then, how might we “expand” the language of druidry?  I think every single person on this path, from those new to those who have been walking it for a long time has the opportunity to do so.  Here are some of the ways we might engage in this practice:

1. Develop and Share Wildcrafted and Localized Druidries. While druidry originated in the British Isles, there are more people who practice druidry worldwide and here in North America than ever before.  While I think we should see the British Isles as part of the wisdom and background, it is part of that original contact zone language for those of us who are not in the British Isles.  We will certainly be inspired by the mythology, sacred sites, and spiritual practices–but we must embrace the idea of creating something new that is specifically adapted to where we are rooted today.  For those who don’t live in the British Isles, it is very important to develop locally-based and wildcrafted practices.  The Ancient Order of Druids in America is very committed to a wildcrafted druidry path and has an entire curriculum built around wildcrafted druidry as a core principle. Through learning about ecology, planting trees, spending time in nature, and exploring nature through the bardic, ovate, and druid arts, druids get a deeper sense of place and are able to thus, create a wildcrafted druidry that fits their own immediate ecosystem.

Once you have developed these approaches to druidry, I really want to encourage you to share them.  Put that information out there in the world so that others who live in similar bioregions can learn localized practices.  If you’ve read my blog for a while, you know that’s a lot of what I’m doing here–my Sacred Trees in the Americas series, the Allegheny Ogham, how to make Tree Incenses, Acorn Flour, Tree Wassailing, so many more pieces–these are all pieces of localized druidry that I have developed while living in both the US Midwest and the US Mid-Atlantic regions.  If these pieces help others, the tradition becomes richer and more robust. 

2. Put tired debates of authenticity behind us and instead focus on today and tomorrow. Perhaps this is my revival druid path bias showing, but I am growing very tired of talking about authenticity. I don’t think it moves our tradition forward in any meaningful way, and I think it is disrespectful to our direct spiritual ancestors. Yes, a lot of the early druid revival works and authors have been discredited for taking liberties and creating texts; I find these attempts to discredit them problematic for several reasons, particularly for those who practice druidry.  First, they were working within the bounds of acceptable practice within their own age, not ours. This was an age where forgery and plagiarism of texts were common. Second, the practices of the druid revival tradition work—as attested by tens of thousands of druids worldwide.  If it works, obviously, it was inspired. Third, at this point, some druid revival texts, such as Iolo Morganwg’s Barddas, have considerably shaped our tradition for several centuries. And finally, regardless of some of their practices, the Druid Revivalists as a group had an enormous impact in a wide range of fields including modern archeology, poetry, culture, and certainly, nature spirituality.  We have fragments from the ancients, and we have a rich history from the revival–both of those shape who we are today.  But it is modern practitioners–you and I–shape who we are tomorrow. So I suggest we set aside these discussions, acknowledge that the practices work, and think about what we are doing today–and how we can move into a better tomorrow.

Refugia Garden Design

Refugia Garden Design

4.  Focus on being a good ancestor. It strikes me that in the age of the present predicament we face, one of the most important things we can do is live today in a way that makes us good ancestors. What can we do today–spiritually, physically, socially, creatively–to create a better world than the one we live in? That preserves the diversity of life on this planet? That helps humans reconnect with the living earth?  These are the kinds of questions that I find really important now, both for my own practice and in the mentoring and support that I offer those in the AODA and broader druid community.  Druidry offers an alternative perspective to the dominant narratives that are currently killing our planet.  It is important that concepts like nature spirituality are rooted firmly now so that these ideas may flourish beyond our own lives. 

5. Create refugia and regenerate ecosystems. As I’ve discussed before on this blog, there are physical and metaphysical practices we can do now, given the challenges we face as a world.  One of the most powerful we can do is preserve small pockets of life and foster ecosystems in any way we can.  Refugia are how so many species–including humans–survived the last ice age.  Small pockets of abundant life not only support the many species on this planet (birds, insects, mammals, reptiles, amphibians, etc) but also offer humans places to deepen their connection to nature.  You can learn more about how to create a refugia or one example of a refugia here.  Another method that is extremely empowering is learning and practicing permaculture design.  These approaches allow us to do more than honor nature or work with it metaphysically, but be a force of good right now, today, and a champion of all life.

6.  Practice resilience.  If events of the last year have taught us anything, it is that the concept of resilience is going to be a critical skill in the years and decades to come.  Resilience is a term I first learned as a permaculture practitioner–resilient ecosystems were those that are able to withstand hardship, recover quickly when faced with difficulty, and had a capacity to endure.  This same concept, I believe, is central to any spiritual work we do.  We need to become both physically and spiritually resilient so that we can continue to face the difficulties that will only grow in seriousness as we live our lives and continue to walk our spiritual paths.

But resilience isn’t easy–it is a process.  I would argue that it requires both inner and outer work. On the inner side, resilience requires us to adapt, be flexible, and be brave. Practicing resilience requires us to privilege our own self-care, put things in perspective, and continue to work through our own feelings. It requires us to understand our own fears, weaknesses, and shadow selves.  Resilence in our physical lives is something that, thankfully, many more people are attending to now than they were a year ago.  It means being better prepared for things that may occur that are unprecedented (like global pandemics or food shortages).  Physical resilience is about having your basic hierarchy of needs met, even in a time of disruption. It is a good time to start growing some of your own food, look into food storage options like a root cellar and pantry, and make sure that you have a monthm at a minimum, of stores to meet your needs. Physical resilience is also about being flexible and opportunistic, almost like the understory trees I wrote about several weeks ago–learning how to be resourceful and adaptable.  I would argue that resilience is a mindset that you can learn.  Resilience is the great challenge of our age, and will allow us to face any other challenges with strength, wisdom, and peace.  It will certainly help facilitate our work in other areas, and will allow us to thrive even in difficult conditions.

I think these are only some of the things we might do now to help us shape a better future for tomorrow.  But I like to think along these lines, in a positive way, because that allows all of us to do good in the world and keep moving in peace, joy, and hope.

Sacred Tree Profile: Devils Walking Stick (Aralia Spinosa)

The mighty Devil’s walking stick in early spring–look at those spikes!

The Druid’s Garden Homestead is located on a 5-acre parcel of land in Western Pennsylvania that is currently regenerating from intense logging. Three years ago, just before we bought the property, the family who owned it logged about three of the five wooded acres.  This has led to a host of possibilities where we can work on forest regeneration, observing the changes in this damaged place as it regrows, and certainly, opportunities for wildtending and creating food forests. As you walk through this regenerating landscape, one of the most striking understory trees is the Devil’s Walking Stick, Aralia spinosa. Looking like a very spiky and menacing walking stick (it has a name fitting of its visage), this tree is also known as Prickly Elder, Prickly Ash, Shotbush, Pigeon Tree, Angelica Tree, or Hercules club. These varied names really speak to the grotesque and yet wonderful nature of this plant and, I believe, give us some sense of its deeper meaning and uses.

This post is part of my Sacred Trees in the Americas series.  In this series, I explore the magic, mythology, herbal, cultural, and divination uses, with the goal of eventually producing a larger work that explores many of our unique trees located on the US East Coast. Other trees in this series include Witch Hazel, Staghorn Sumac, Chestnut, Cherry, Juniper, Birch, Elder, Walnut, Eastern White Cedar, Hemlock, Sugar Maple, Hawthorn, Hickory, Beech, Ash, White Pine, Black Locust, and Oak. For information on how to work with trees spiritually, you can see my Druid Tree Working series including finding the face of the tree, communicating on the outer planes, communicating on the inner planes, establishing deep connections with trees, working with urban treestree energy,  seasonal workings, and helping tree spirits pass.

This entry is going to differ somewhat from my previous entries in this series for a simple reason: there is almost no mythology, herbal, or magical knowledge about this tree. The giant stack of books and online databases of mythology that I regularly consult when developing this series have come up empty on this tree. Thus, I am going to rely much more on ecological knowledge, historical uses, and personal observations.  Regardless of its lack of use traditionally, I think this tree is worthy of our attention and fills an important niche in the ecosystem of the US East Coast as a dominant pioneering tree with powerful energy.

Ecology

Aralia Spinosa, or the Devil’s Walking Stick, is in the ginseng family.  It prefers part shade, moist soils, and can tolerate a range of soil conditions (fertile to poor, a wide range of PHs, and a wide range of soil types).  As an aggressive pioneering species, it comes in after disruption in forest and field conditions, where it colonizes predominantly through rhizomes and sending out roots in different directions.   The range of the Devil’s Walking Stick is quite widespread–it is native from Maine to Texas and grows up and down the entire eastern seaboard the whole way to Florida.

Devils walking sticks in early winter (mature)

As the USDA Plant Database suggests, the Devil’s Walking Stick grows to a height of 35 feet, although as it is colonizing new areas, you can often find much smaller specimens. The leaves are compound and opposite, and every stalk literally is covered in spikes, even below the leaves and onto the leaf stems. The entire tree is covered in spikes, which do thin out as it gets larger. Some sources report that this tree can cause contact dermatitis if the roots or stalks are handled, but I have not found this to be the case (and in fact, have worked with the wood of it without any trouble!).

We actually have some very mature Devils Walking Sticks behind our garden, which are about 30-40 feet tall, and when they are in bloom in August, you can see thousands of butterfly moths, bees, and other insects all over the blooms. Their blooms look a lot like angelica with large umbles of small white flowers–the umbles can reach 12-24″ across and are massive on older trees. After the flowers go to seed, you can often see small birds feasting on the seeds along with deer and other wildlife. In the fall, the foliage turns dark yellow or purple and then pretty quickly drops from the leaves.  The berry clusters remain a little longer and are early winter forage for birds.

One of my favorite quotes about this tree comes from the University of Florida State Extension office, “Devil’s walking stick…literally thrives on neglect.”  It is also listed as “too aggressive for gardens”.  Thus, if you want to plant it, the best thing to do is plant it and then leave it alone (and understand that planting one will lead to many as they colonize by roots and suckers!

Plants for the Future suggest that this tree may be very ancient and that the spines covering the stem and leaves are an earlier evolutionary development to dissuade larger herbivores (read dinosaurs, mammoths, etc) who might seek to eat it. Deer and elk do not browse on it.  Given its very defensive and menacing appearance, that makes sense.

History of Human Use

Devils Club in late Winter getting ready to sprout

One of the few recorded uses of Devil’s Walking Stick is that it was grown in gardens in the Victorian era as a “grotesque ornamental.” The  Victorians were notorious for their love of the grotesque–those are things that are strange, hideous, or unpleasant while also being somehow mysterious, fantastical, or magnificent.  In some ways, it was the juxtaposition of something that was fantastical aong with being unpleasant or strange that lead to the idea of grotesque. I actually think that this “grotesque” concept is an excellent fit for Devil’s Walking Stick, which is certainly a slightly weird, wonderful, and yet disturbing tree to come across!

Another recorded use of the Devil’s Walking Stick was with the Cherokees, as described by Hannah Dinkins in Plants of the Cherokees and their Uses.  They were reported to harvest and roast the older roots and use them as an emetic (emetics are herbs that induce vomiting) or into a salve for healing old sores. Only the older roots were used this way, however, the young and green roots were considered poisonous.  The other use is, which is clearly a more energetic healing approach, is to burn the wood, and then as the wood burned, the smoke was blown on a person who had paralysis to treat the paralysis.

In the New Garden Encyclopedia by L. D. Seymour, Seymor notes that herbalists have used the root of devil’s walking stick, which they dry and grind into powder, for treatment of rheumatism, asthma, and coughs. In all of my years of studying herbalism, I have not come across any teachings of this plant that were not in obscure references and there are very few listings (none in places like Wood’s Earthwise Herbal).

Plants for the Future notes that eating large amounts of the berries are poisonous. They suggest that the young leaves (with their slender spikes) must be gathered before the prickles harden and then can be finely chopped and used as a potherb). While this might be the case, even the young plants are pretty vicious and I’m not sure this plant has any desire to be eaten!

Really not something you want to grab hold of!

The wood itself that comes from the trees is extremely light, soft, and brittle.  It has a lot of larger air holes, making it akin to something like young elder or staghorn sumac, but not as firm. Because of the nature of the wood, it does not have many human uses (although it will certainly start a decent campfire).  I’ve worked with it a bit and have found that you can certainly make small things from it like wands, a walking stick, or staves, but I’m not sure you’d want it for any tough job (like a handle).

The Magic and Meanings of the Devil’s Walking Stick

I was unable to find any specific mythology or magic surrounding the Devil’s Walking Stick tree, despite its widespread growth here in the US.  Based on the above information, we might consider at least three possible meanings for this tree:

Opportunistic and cunning. The Devils Walking Stick offers very opportunistic and cunning energy.  It grows in areas that have been disrupted (like our logged forests) where it quickly colonizes and spreads, growing quickly and taking the opportunity provided.

Over-the-top Defenses. The Devil’s Walking Stick is one of the most defended trees here on the US East Coast.  While its toxicity and thousands of thorns, nothing is going to get through to eat this tree.  I think this tree obviously signals that defenses are needed, perhaps more than are necessary.  I could see this tree being of use if you were feeling like you were being attacked or under duress.

Overcoming Adversity and Exorcism.  The energy of this tree would be good for helping you overcome any kind of adversity that you face and exorcise unwanted things from your life (physical or metaphysical).  This tree pulls no punches and stands in its power–and it will help you to do the same.

Don’t mess with me! Devil’s Walking Stick

I will also note that if you are developing a local ogham, Devils Walking Sick could be a potentially very good replacement for the Ogham Straif (Blackthorn).  Like Blackthorn, Devil’s Walking Stick is a pioneering species with a host of defenses and, frankly, the right kind of energy

I think that because this tree does not have a rich mythology or magical tradition, there’s a lot of opportunities to work with it, to experiment, and to see what comes.  I would love to hear from you, my readers, about any insights, stories, or experiences you may have with the powerful Devil’s Walking Stick!

 

Additional Sources:

https://www.wildflower.org/plants/result.php?id_plant=arsp2

https://plants.usda.gov/core/profile?symbol=arsp2

http://www.missouribotanicalgarden.org/PlantFinder/PlantFinderDetails.aspx?kempercode=c294

https://davesgarden.com/guides/articles/view/1764

https://edis.ifas.ufl.edu/st080

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

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

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

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

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

Planting the seeds of the future

Planting the seeds of the future

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

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

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

Sunrise and hope!

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

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

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

Rest, Retreat, and Balance at the Fall Equinox

I don’t know about you, but 2020 has been a hell of a year.  Usually, the Fall Equinox and the coming of the dark half of the year is a time for celebration, as Fall is my favorite season. But this year, the idea of moving into the dark half of the year when so much has already been dark is hard.  We have so much loss, death, employment insecurity, health insecurity, food insecurity, sickness, political unrest….the list goes on and on. Here in the US in particular, things are really difficult and many are dealing with basic issues to security, including financial security, food security, health security, and obviously, a lot of isolation. So, given these challenges, I think its important to fall back on our spiritual practices for nurturing, support, and grounding and embrace what the season offers. The Fall Equinox, as a time of balance, can help us bring those energies into our lives. The light and dark are balanced, reminding us to work to balance those energies in our own lives. So in the rest of this post, I offer some ideas for those who are solitary this season for potential practices, particularly surrounding rest and balance.

Contemplating Darkness and Embracing Rest

The fall equinox is a time when, for the briefest moment, we have balance. The balance between the light in the world and the darkness, when we stand equally within the dark and the light. I love the Fall Equinox because, like the Spring Equinox, it is a gateway.  In this case, in the Northern Hemisphere, we are walking through the gateway from the light half of the year, from the time of planting into growth, into a time of harvest and then, of rest.  Darkness isn’t a bad thing, its just different than the high light of summer (I wrote about some of these differences a few years ago and how to embrace the darkness as it comes).  I also think its important to realize that nature’s darkness is a different kind of darkness than we might be facing culturally.  Nature’s darkness is a time of rest, of rejuvenation, and of completeness.

At the same time, it’s also important to note that the darkness is hard for many: the energizing quality of the sun as it wanes can be difficult.  Many people suffer from seasonal affective disorder, and the thought of going into the winter months with the cold and dark can be difficult.

Given all of this, I think that’s one of the things to focus on during this season in particular: rest and slowing down. If we consider traditional agricultural calendars and holidays (which much of the druid’s wheel of the year is based on), the Fall Equinox helps us continue the harvest season (which begins at Lughnasadh and ends at Samhain) and moves us into the season of quietude. As a homesteader and sacred gardener living in Western PA, we have four seasons, and the late fall and winter really do provide a time of rest.  It is dark early, the animals hunker down, the perennial plants go into their hibernation, the woodland creatures hibernate, and the annuals drop their seeds.  Our garden is tended and put to bed.  Our garden, which is always a source of labor and joy, goes into slumber. And then, we can all rest for a bit before the season picks back up in the spring.

An Outdoor Rest Ritual

A place of rest

A place of rest

On the theme of rest, you can do a simple rest ritual for your fall equinox celebration. The first is a rest ritual.  Its pretty simple: take a blanket and go into the woods or a wild place of your choice.  I like to be near running water for this.  Open up a sacred grove or circle in your tradition and then place your blanket in the middle of the space.  Lay down on the blanket.  First focus on physical relaxation and deep breathing: starting at your feet, work to tense, and then relax each part of your body, working your way up to your head.  As you do this, attend to your breath, coming into a quiet breath meditation.  After this, just rest.  Work on the absence of activity, of thought, and simply be at peace.  Doing this, even for 10 or 15 minutes, can really help you slow down and relax.  If being absolutely still doesn’t work, try just observing the natural world around you and give your conscious mind something to focus on.  When you are done, thank the spirits of place, and close out the space.

I do want to stress that you can do this ritual indoors (and I’ve done so with good effect) but I’ve also found that it is much more effective if you do it outside somewhere if at all possible. Laying on the ground allows you to really soak in the telluric energy from nature and that has a nurturing quality to the body, mind, and soul.

Druid Retreat

Playing on the theme of rest, I have long advocated for druid retreats (of any duration–from a few hours to a few days) as a spiritual practice, and these are something that I really think can benefit us in these challenging times, particularly in the spiritual preparation of heading into the dark half of the year among so much cultural darkness. This is an excellent time for one–the Fall Equinox is still usually pretty warm out and you can go camping, rent a cabin, or even just retreat into nature for a few hours.  I have written extensively on how to take a longer druid retreat (Part I and Part II) for more details on a longer retreat.

Even if you can’t do a longer retreat, consider a shorter retreat of a few hours.  The most important thing here is that you set your intentions and just go and be.  Spend time with yourself, looking inward, and working on the things you can control (we can always do self-work, even when the world is spiraling out of control around us!)

One of the things I did recently in this theme was doing an overnight kayak trip, a retreat from the difficulty of everyday life.  My sister and I went overnight on the Allegheny river, taking our trip the weekend before the fall equinox.  Packing minimal gear, we camped on one of the public wilderness islands in the Allegheny that are open for primitive camping.  My favorite part of this trip was sitting in the brisk morning watching the sunrise over the water.  It was really nice just to disconnect for two days and spend time with water, wildlife, sun, and good company.

Retreat on the Allegheny River

Resiliency was a key theme for me as we were on our retreat–it was helpful to meditate on the theme of resiliency, what it means to me, what qualities that I have that can make me more resilient, and how I can move forward despite some extremely challenging circumstances at present.

Gratitude Practice and Ritual

I think because of these challenging times, we are all tending to focus on what we are missing or how things are hard or scary, not what we still have or are grateful for. One of the things I’ve been doing throughout this challenging time is to ramp up my gratitude practices.  I want everyone and everything in my life to understand how much I value them. Gratitude practices can be as simple as taking the time to thank those in your life (human and non-human alike).  Offering practices, shrines, and other nature-honoring practices (see link above) can also be a fantastic way to offer thanks.

One of the things you might try is committing at the Fall Equinox to a daily gratitude practice and bringing gratitude more into your central awareness.  Here’s what I suggest:  in a ritual space, begin by focusing your meditations on the idea of gratitude.  What is it to you? How does it manifest? How does it make you feel when someone is grateful for you? What does it make you feel when you express gratitude to others?  Once you’ve done this, write down everything you are grateful for in a list.  Now take that list and divide it into days between the Fall Equinox and Samhain (about 6 weeks) and divide up your list across those six weeks.  Each day or every few days, you will have something or someone on your list to express gratitude for.  Make this a part of your life for the next six weeks and see what happens.

Spiritual Tools and Healing Herbs

Some of the nicest hawthorn I have ever harvested — found on the recent retreat!

A final tool I want to mention the theme of rest and rejuvenation is to seek out herbal healing allies during this time.  Here in our ecosystem, we have a number of plants that are ready to harvest at the fall equinox: Goldenrod (anti-histamine and anti-inflammatory), New England Aster (lung support), Hawthorn (for the heart and emotional heart), joe pye weed (for supporting the kidneys and gallbladder), and so much more.  Learning about one or more plants in your ecosystem, how to make sacred medicine from them, and harvesting them is a wonderful practice.  I’ve written extensively about this, so check out any of these posts:  Sacred medicine making at Lughnasa, A druid’s guide to herbalism part I &  part II, preparing flower essences, how to learn more about herbalism.  One of the things that I especially like to do this time of year is to create smoke cleansing sticks for spiritual purposes–smoke cleansing traditions appear in many traditional cultures and certainly have a role in many modern druid practices.  I have offered instructions on my blog for the basics as well as extensive lists of plants you can use if you live in an ecosystem similar to what I have here in Western PA!

One practice I can suggest is thinking about one thing that plants could help you with in the coming dark half of the year (if you need suggestions about plants or ideas, post in the comments and I’m happy to help!) Create yourself some sacred plant medicines and spiritual tools with the intent of using them to assist you with these challenging times and the coming dark half of the year.   Here are a few ideas:

  • Working on emotional healing and resiliency – Hawthorn tincture or glycerate
  • Focusing on grounding – acorn infused oil
  • Working on clarity of thought – ginko leaf and/or lavender tincture
  • Clearing away dark energy or thoughts – cedar and sage smoke stick

You get the idea!  The list I offered above are spiritual tools you can craft and use for these challenging times.

Conclusion

I hope this post has found its way to you in a time when you needed it and that you have a blessed Fall Equinox. I’d love to hear other ideas for what you are doing this particular fall equinox to strengthen and prepare for the dark half of the year.

 

 

Herbal Grief Ritual for Healing of the Soul

2020 has been challenging for nearly everyone in a multitude of ways.  One of the things that we are faced with right now is grief: grief over lost friends and family who have passed, grief over a previous way of life that seems to be gone for good, grief over lost careers and uncertain futures, grief over continued suffering and uncertainty with regards to our climate and life on this planet.  I have certainly been experiencing many of these things.  Perhaps the two most central things that happened to me this summer was the loss of a good friend after a long and difficult battle with cancer and the destruction of a large part of our family’s property to put in a septic line.  The loss of many trees that I had grown up with and a beautiful ecosystem that we had cultivated into a botanical sanctuary.  These losses happened within a few weeks of each other, and they both weighed heavily on me, prompting me to work with the plants for healing and strength.

Grief is part of the letting go process.  I think it’s important that, when faced with any kind of serious loss, we take the time to honor that loss, acknowledge our feelings, and work to heal.  If we bury the loss within us and don’t take the necessary time to heal, it becomes like a weight holding us down and back, surfacing again and again until we are ready to deal with our feelings.  Engaging in rituals to help with grief and healing is a powerful tool. This ritual, working with rosemary, sage, and thyme, is meant to help ease the spirit and begin or continue the grieving process.  Perhaps you are grieving a specific person or thing, or perhaps it is simply time to let go of your grief surrounding the broader challenges we face or some spiritual work you are called to do (such as psychopomp work or palliative care for the land).

Rosemary from the Plant Spirit Oracle

Rosemary from the Plant Spirit Oracle (www.plantspiritoracle.com)

For this ritual, I’ve drawn upon three longstanding plant allies, plants that nearly everyone has had direct interaction with (even just in the food that they eat); gentle and powerful plants that can provide us healing.   Rosemary is a plant tied to remembrance, a plant tied to memory and things of the past.  Rosemary is also a potent plant spirit ally reminding us to hold in our hearts those things that are no longer with us but to live in the present and look towards the future. Sage is a plant with enormous spiritual power, for this ritual we are drawing upon sage’s ability to help us with grounding, clearing, and cleansing.  You can use any kind of sage you want for this (garden sage, cleary sage, white sage) as all will work equally well. Thyme is another powerful plant ally that helps us hold space for our grief, remind us to make time (thyme!) for our grief, work through our feelings, and come to a place of acceptance.

Preliminaries

Materials:  For this ritual, you will need a sachet of herbs:  sage, rosemary and thyme.  If you have fresh or dried herbs from a garden or farmer’s market, just tie them together with a string before the ritual begins.  If you have crushed culinary herbs from the supermarket instead of a sachet, you should also prepare three strips of paper.  On each sheet write the name of one of the three plants.

You will also need a pair of scissors and a large bowl.

Setting: Ideally, this ritual takes place in a large bathtub. If you don’t have access to a bathtub, you can use a basin, place the herbs in the basin, and use a sponge to sponge yourself off while sitting in the shower or sitting in a natural setting.  Regardless of what setting you use, make sure you will be undisturbed for the duration of the ritual.

You can also set the stage for this ritual any way you like.  Candles and incense will help set the mood for a nice bath.  You might choose to have objects or photos of those that you are grieving setup somewhere nearby.

 

The Grief Ritual

Draw your bath or fill your basin, light your candles, and set the stage for your ritual.  Add your herbal sachet to the hot tub.  As you add it, step into the bath and begin chanting, “sage, rosemary, and thyme, aid me in my grief.”  As you chant, just be with your grief.  Acknowledge and honor the feelings you are having, and let yourself experience them fully without hesitation or reservation.

When you feel ready, call to each of the three healing herbs.  You can use your own words for them, themed after the bullet points above, or you can use the words that follow. For each of these, as you speak, feel the words coming from your mind, body, and spirit.

  • Rosemary. “Rosemary, aid me in holding my loved one(s) in my memory.  What is remembered, lives.”  Speak of your loved one or that which you grieve about, and feel rosemary listening to what you share. After speaking aloud, feel the energy of the rosemary offering you gentle and kind memory of that which has been lost.
  • Sage: “Sage, aid me with cleansing and grounding. With your healing energy, let my heart be brightened and made less heavy.” After speaking it aloud, feel the energy of the sage offering you grounding and peace.
  • Thyme.  “Thyme heals all wounds.  Sacred thyme, lend me the strength to accept my grief process, to feel my way through the grief, and know that time will heal.”  After speaking aloud, feel the energy of the thyme offering you a passage forward, where time heals all wounds.

After calling to the three herbs, simply be in a place of quietude for a while, letting the herbs work their magic of heart, mind, body, and spirit.  Soak in your tub, feel that healing is happening both within and without.

When you feel like the work is complete (or your bath is getting cold), fill the bowl with some of your bathwater.  Take the sachet and cut the sachet open, placing all of the herbs in the bowl.  Close your eyes and swirl the herbs around the bowl.  When you feel ready, draw one of the sprigs from the bowl.  (If you are using small dried, crushed herbs, instead here, place your three pieces of paper before you in the bowl, close your eyes, and draw one).

The herb that you draw is a message for you to help you move through your grief.

Sage: Focus on your spiritual self-care, engaging in regular practices such as meditation, grounding, spending time in nature, and daily spiritual practices.  Use a sage smoke cleansing stick or a sage incense regularly as part of your spiritual practices. This will be the best path through your grief.

Rosemary: Do work that honors the memory of those that are lost in any way you feel led.  This might be creating a small memorial altar, planting trees in your lost one’s honor, engaging in creative work, or any other way you feel led to honor those that have passed. This will assist you through your grief.  Bring rosemary into your life often through cooking, a potted plant, and more.

Smoke clearing sticks to assist in your grief

Smoke clearing sticks to assist in your grief

Thyme: Embracing the process of grief, being kind to yourself as you work through your feelings.  Create space just to feel and to be as time passes. Allowing yourself time to heal and come to a place of acceptance.  This message is that there is no rushing the process, and giving yourself time to work through it is best.  This herb may also signal the need to reach out to others to talk through how you feel.

When you are finished, thank the spirits of the sacred plants for their assistance.  Close your space by exiting the bath and blowing out the candles.

Drought workings: A Druid’s Perspective on Drought and Dry Weather

2020 is certainly a year to remember for many of us in the human realm.  Here in Western Pennsylvania and up along many parts of New England, we’ve had an additional serious problem affecting the natural world—an extreme drought. This summer, the jet stream is way off of its normal course and so most of the major storms that would typically hit us have been forced south of us, creating the  “moderate” drought that we are now in and causing uncharacteristically dry conditions.  know there are other serious droughts around the world, such as the three-year drought currently happening in Germany.  Climate change is making these kinds of weather events all the more common and teaching us powerful lessons along the way.  In today’s post, I’ll share some drought lessons, drought land healing, and ways of working and honoring water.

Honoring Water and the Scarcity of Water

Altar for water healing

Altar for water healing

I think for people who live in areas that are usually abundant in water, it’s not something that is often at the forefront of your mind.  For example,  here we get about 40″ of rain a year and another 30″ of snow, and have precipitation an average of 140 days a year–so precipitation is a regular event that happens at least once a week, if not more.  I must say, before this year, I was guilty of this–water was just always present.  We had almost no need to water the garden, we would just wait for the inevitable rains to come.  I realize that this perspective must be hard to imagine for people who live in desert climates or other low-rain areas, but for people who live in areas like I do, I think it is quite common.

But a drought lets you reframe your relationship to water because it becomes scarce.  In modern cultures where we can literally buy our way into anything, we have been socialized to see scarcity as a bad thing.  Yet, time and time again, I have found that the lesson of scarcity is important to both cultivating both more connected and sacred relationships and in gratitude practices. Scarcity is a lesson that nature provides through each yearly cycle. Scarce things are sacred things; something that is scarce becomes more valuable and meaningful.  Any mushroom hunter knows this–if you hunt all season for the elusive hen of the woods (maitake) mushroom, and you find only one, it is truly sacred.  You may harvest it or not, but certainly, you would be thankful for the experience.  Perhaps you’d craft a sacred meal and enjoy it with friends. But if you find them all over, they become more common.  For us in a water-rich climate, water and precipitation was so common that you really didn’t think about it.  And then, the drought came. Scarcity came.  And you realized how sacred water really was.

The drought has been a really good opportunity to reframe my relationship with water and honor all water as sacred, both in mundane ways and in ritual ways. Here’s an example.  Our geese have a big plastic swimming pool (our pond is away from the house and is home to snapping turtles and other wildlife, so we opted for this closer pool).  We have the swimming pool out in our front yard where we can easily fill it with the hose and where the geese hang out.  At the beginning of the summer, I used to “bail” the pool–I had a large bucket and would keep bailing water out of the pool and dumping it on the ground until the pool was empty.  The water would just spread all over the lawn and be absorbed. I didn’t think about it much, just checking off one more homestead chore to do before moving on to others.  But as our rainless days stretched into rainless weeks and then into rainless months, the dirty water in the goose pool became sacred. That water became the most precious resource on this drought-stricken land: we could use it to conserve our water supply (we have a spring and cistern), a way to help the many plants in this drying up the landscape, and a way to honor every drop.

I would instead move the water into our wheelbarrow and wheel it around the property–into the gardens, into the perennial beds, into the edges of the woods, into the milkweed patch I was trying to cultivate.  Every two days, I hauled water and prayed for rain.  It became a kind of ritual in itself–offering what I could to this parched landscape, honoring the water, and singing for the rain.  When we “dump” water on the ground, we are literally disposing of it and in that disposal mindset.  If we instead offer water, honor water by pouring it with intention, returning it to the earth, and sending it on its journey back into the hydrologic cycle–this is where your own relationship sifts.

Other small amounts of water, too, became sacred.  The water leftover in our big pressure canner became something to provide the forest plants with relief.  Each drop mattered.  I’ve been thinking about our bathtub upstairs and how to rig a greywater system.  This drought prompted a new connection with water and an opportunity to engage in sacred action through our everyday lives.

Land Healing Practices During the Drought

A healed and restored river (the Clarion!)

The Clarion River

Because land healing is an important part of the spiritual work we can do as nature-based spiritual practitioners and druids, I decided to work to address the drought spiritually. Within land healing, as I’ve outlined before, different kinds of practices exist depending on the situation at hand: energetic healing and palliative care.  It is important to know what you are attempting to do if you are going to be engaging in land healing work.  With regards to a drought, energetic healing is for lands that are damaged but in a place to heal (e.g. the drought has ended and now the land can heal–this is a good time to raise energy for healing). But for a drought-stricken landscape in the middle of a drought, palliative care is most appropriate: in this case, we would work with the spirits fo the land to minimize the worst of the pain and offer hope that rains will return.

The Water Grove of Renewal

If you are living in an area that is experiencing a drought, here is one palliative care technique that you can use to provide some relief.  This is a play on my “grove of renewal” practice that I shared some time ago. For this, choose a small section of land that you have easy access to or that you own, or even a potted plant on a windowsill.  For my water grove of renewal this summer, I had recently planted ramp roots in a small patch of forest.  These were saved from the path of destruction at my family property.  You should select if at all possible, an area that normally would not get watered intentionally by you (e.g. not your garden).  Mark the space in some way (with flags, stones, sticks, etc.) so that you give it some kind of sacred boundary so that you know where to water.  My water grove of renewal had a natural boundary; a small clearing in the forest surrounded by trees, about 3′ across.

This is the place that you will keep watered as a sign of hope and solidarity to the rest of the landscape.  Every few days, bring an offering of water and water the earth.  As I leave the offering, I say a small prayer that I wrote for the grove

Parched earth, dry soil, cracked clay.
Know that the rains will come.
Withered roots dried vines, drooping leaves
Know that the rains will come.
I leave this offering of water here as a sign of hope.
Know that the rains will come.
As this small grove of renewal radiates outward.
Know that the rains will come.
Endure for a little while longer.
The rains will come.
The rains will come.
The rains will come.

Do any other kind of sacred work here as you see fit: I brought my drum and flute and offered some music. I also offered my sacred offering blend.  Spend time in this grove and remember–the rains will come.

Honring the watershed

The Stone Cairn in the Stream

The Stone Cairn in the Stream

During a drought, it is a good time to learn about and honor the watershed that you live in.  There are many ways to engage in this practice, so I’ll share a few of them.  The first thing you should do is learn about your watershed–what watershed do you live in? If you are in the USA, you can use this tool produced by the EPA.  Once you learn your watershed, you can honor the tributaries, visit the headwaters (where the watershed begins) or visit a major river of your watershed.  For me, our homestead is along the Twolick Creek/Blacklick Watershed, a minor tributary of the Conemaugh watershed, which is part of the Ohio watershed.  I have worked during this drought to visit several spots along the watershed and do the following:

  • Water blessing and healing rituals (some of which are offered here).
  • Simply sitting and interacting with the waterway, which could include meditation or conversing with the spirit of the waters or watershed
  • Making offerings of music, healing waters, or herbal blends
  • Spending time in recreation at waterways, such as hiking or kayaking (provided the water levels are high enough).

Honoring the waterways is a fantastic way to attune to water, anytime, but especially during a drought.

Rain Workings

A final thing you may be tempted to try is rain magic or rain workings.  These things can be done, and with great effect, but also, at great risk.  I outlined one such rain working in an earlier post which you can try.  Even something simple, like using a rain stick, calling to the sylphs and undines to bring rain, or making offerings can help.  Rain magic and rain workings are a bit beyond this post, but I’ll pick them up at a later point in more depth!

And the rains come…

And, as things often happen, while I was composing we had temperatures in the 90’s and no rain for over two months.  As I got ready to post this–the rains came. Two beautiful days of storms and gentle rains, courtesy of Hurricane Laura coming through our region.  While two days of rain will not end the drought, it certainly gives much relief to this parched landscape.  The rains will come.

When the rains came over the last two days, I saw it as an event worthy of sacred practice, of ritual action, and of celebration.  I went out into the rain to dance, sing, and be merry.  I stripped most of my clothes and ran through the wet and dripping landscape, allowing the rain to soothe me.  I laid upon the earth and allowed my body to soak up the rains, just like the earth around me.  I felt refreshed and renewed after so many long months of trying to keep everything alive.  I rested in the gentle arms of that blissful rain.

Regardless of what happens in the future, I am in gratitude for the experience that was the drought of 2020–that I could more mindfully honor the waters of life, the waters that sustain us, and that water now holds a deeper and more central place in my practice.  And I understand, more than ever, why my ancestors tied their spiritual practices and lives to the seasons: to honoring the harvest, calling the rains, and bringing abundance and life to the land.  This is a lesson too easy to discount in the 21st century–but yet, the drought brought it to the fore.

PS: I also wanted to share a few updates on publications and the like!  I finished going through the page proofs of Sacred Actions: Living the Wheel of the Year through Sustainable Practices.  It should be released sometime in 2021–as soon as I’m able to share more details here, I will!   I also was able to finalize the layout on the updated Tarot of Trees: Artwork and Meanings book.  The 10th-anniversary edition should be available for release sometime in October (we are waiting on the printer to ship everything now).  Thanks for your patience while I took this hiatus from the blog!   If you have topics you’d like to see for the rest of 2020, please reach out!

Rituals and Prayers for Peace

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

Meditations on Peace

Peace

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

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

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

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

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

Towering White Pine, Parker Dam State Park, PA

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

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

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

Prayers for Peace

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

The Druid’s Prayer for Peace

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

The Druid’s Prayer (Gorsedd Prayer)

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

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

Peace Within: A Daily Peace Ritual

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

Grandmother Beach asks for peace

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

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

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

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

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

Druid’s Daily Peace Ritual

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

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

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

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

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

Honoring the Peacemakers

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

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

The Work of Peace

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

Spirital Lessons of Ecological Succession for the Pandemic: Healing the Land, Healing the Soul

The quiet that nature provides...

Nature heals!

Ecological succession is nature’s approach to healing.  From bare rock, ecological succession allows forests to eventually grow.  Ecological succession has much to teach us as a powerful lesson from nature, and it is a particularly useful thing to meditate upon during the pandemic.  As we can look to how nature heals, it offers us guidance and stability during this challenging time.  Thus, today’s post introduces the idea of ecological succession and how these lessons can be helpful to us as spiritual lessons for thought and reflection. This post is part of my land healing series.  For earlier posts, you can see a framework for land healing, land healing as a spiritual practice, a ritual for putting the land to sleep, and a primer for physical land healing.

 

Ecological Succession

Because nature works on larger time scales, its not always obvious that nature is engaging in healing and transformative work in every moment, all across the land.  We are seeing this even with the shifts in human behavior during the pandemic: sea turtles coming up to lay eggs on abandoned beaches, air pollution levels going down, oceans and waterways clearing.  These processes are part of nature’s great power, much of which is driven by the process of ecological succession.

 

All of nature works towards “ecological succession”, a process by which an entire ecosystem changes and grows, eventually reaching something called a climax community. Climax communities are stable ecosystems that have a diversity of species, nutritional and energy balance, tolerant of environmental conditions, the kinds of species are stable and do not change.  This ecosystem thus is diverse, tolerant of diverse climate conditions, and abundant.  Climax communities obviously look very different in different ecosystems, bioregions, and parts of the world.  A tropical rainforest is one kind of climax ecosystem,  as are boreal forests, tundras, deserts, and more.  You can find these by visiting parks that have old-growth forests or other longstanding natural features.

 

Example of primary succession: lichen and moss-covered lava flows in Iceland.

Primary Succession. To start from the very beginning, in what is called primary succession, we might have bare rock with no soil, such as those situations left by the retreat of glaciers, lava formation, recently-formed sand dunes, or even boney dumps from old mining sites like we have around here.  So we start with bare rock–and rock itself, while it is part of soil, is not soil and does not contain organic matter that plants need to grow.  So ecological succession begins with the lichens who slowly break down the rocks and helps form soil.  This process can take a very, very, very long time (centuries or millennia). Once we have soil, we have small annual plants and lichens, giving way to perennial grasses and flowers.  At this point, our bare rock has turned into a field and the more that grows, the more organic matter is produced, allowing for a richer organic basis for larger plant life. Most of this kind of ecological succession was done in the time of our ancient ancestors, and so we usually start with the point where we have soil, perhaps a lawn of grass, or like our opening example suggested, an empty field that has been over-farmed.

 

Secondary Succession.  Once the soil is established, this is where we get into the second kind of ecological succession:  secondary succession.  Secondary succession is what has happened in the example I shared above – a forest was removed for farmland, and now the farmland is ready to return to forest. Secondary succession is typically what you are dealing with as a land healer, as the scale for this can be within one’s lifetime and we can see nature’s regrowth even in a few short weeks or months.

 

To explore this process, we might consider what would happen if a person stopped mowing their lawn. If this person lived along most of the Northeast part of the US, ecological succession would eventually move that lawn to a Northern Hardwood Forest, the pinnacle ecosystem in this region. Immediately, the grasses would grow tall along with any other plant life currently inhabiting the lawn, like ground ivy, docks, plantain, dandelion—most of these “pioneer” species are well adapted for growing in disrupted ecosystems. Within the first few years, we’d see seedlings from shrubs and trees that are shade intolerant wold take root (red maple, black birch), spread by the wind, birds, and animals. We’d likely see autumn olive (which spreads quickly), birch, aspen, staghorn sumac, and lots of blackberry, raspberry, and other rhubus species moving in.  For a long time, this lawn would be a field populated by sun-loving annual and perennial plants, but with each year, the trees and shrubs would get taller.  As these plants started producing seeds, berries, and foliage, animals, including larger animals, would return as there would be food for them to eat.

 

If you were walking through this piece of land when it was a wild field in mid-succession, you might not realize the rich history of the land before you. You might also not realize the powerful, yet quiet process you are witnessing as the land returns to its most abundant state. Ecological succession and forest healing is a long process, well outside the human lifespan. Yet nature’s healing is there, we only need to know what to look for.  If you returned to this place again and again and perhaps scattered some seeds and popped some acorns and walnuts in the ground, you’d see this transformation over a period of years would learn a lot about how nature heals.  You’d also find spiritual healing for yourself in this place.

 

Eventually, those tree seedlings in the field would start to grow tall, discouraging full sun perennials and grasses and shifting to part shade as the trees filled out their crowns. Within 50 years, depending on local conditions, the tree canopy would cover the entire area, allowing the soil to retain water and cooling the temperature on the ground.  Woodland, shade adapted species would then dominate the forest floor.

Forest regeneration

 

Within about 150 years, the canopy would change from short growing trees (maples, birches, cherries) to longer-growing trees (oaks, hickories, walnuts, butternuts, maybe even chestnuts), as smaller trees wait underneath the forest canopy for a break in the canopy.  offering more long-lived hardwoods, and reach the end of ecological succession—the climax community of oak, hickory, and other hardwoods with a rich and diverse understory (pawpaw, hawthorn, serviceberry, sassafras, spicebush, etc). Thus, it is not a single species that cause ecological succession, but rather, an entire community of species working together in an interconnected web of life–one coming after another, until we the forest once again reaches the climax ecosystem.

 

Where I live, the only places that are at their climax are ones under some kind of permanent and long-term protection: state parks, conservation areas, or other protected lands.  If you enter these places, you’ll, of course, notice the energy first: they are calm, restful, very vitalizing places to return to again and again.  They are vibrant, alive, and functioning at their peak.  Everything in the ecosystem is cycled in perfect balance.

Spiritual Lessons of Ecological Succession

Ecological succession is nature’s primary driving force for healing the land and ecosystems. It’s a powerful process that has shaped this land again and again.  Thus, I think it is a critically useful thing to understand, interact with, and meditate upon.  It offers us numerous lessons, some of which I will share here (with many others ready to discover).  I also think these lessons are particularly relevant and valuable to us during the time of the pandemic when so much disruption is at play.

 

Disruption is a natural part of life. That nature is so good at adapting, healing, and ecological succession suggests that disruption is part of life here on earth.  It is part of the life of a forest as much as it is a part of the life of a human. If we apply this same issue to our own lives, we may have minor disruptions (selective logging) or major disruptions (lava, forest fires, etc). These disruptions cannot heal overnight, but we will heal.

 

This is a particularly valuable lesson for us right now. Most of us are experiencing a major disruption in our lives–on a cultural scale, probably the largest we have ever seen.  Nobody knows what the new normal will be or how long the disruption will last.  But this lesson from nature is clear–disruption is a powerful opportunity for new growth.

 

Healing Begins immediately. As soon as the disruption ends, healing begins immediately.  If you’ve ever been to a fire-dependent ecosystem, within 1-2 weeks of the end of the fire (or after the first good rain), you’ll see tiny little seeds sprouting and plants coming to life.  This, too, is part of nature’s healing process.  It will take time for the ecosystem to return to the state before disruption, but it will. Having faith in that process is the start of the healing process.  Perhaps our own healing has already started, and we don’t even know it!

 

Healing takes time Nature reminds us that healing takes the time it is going to take, and there is no rushing the process.  From lava to mature forest could take 1000 years or more.  When I visited Iceland last summer, we saw the lichen-encrusted lava fields, looking like piles of green.  Some of them had names tied to historical events in the middle ages or before–some of them were thousands of years old, and due to Iceland’s extreme climate, it would take a few thousand more years for anything else to grow. This was nature’s healing on an epic timescale.  Even in more temperate climates, of we start with bare soil such as a construction site or farmed field, nature’s full healing may not take place for 250 years. While human time is obviously different in scale, we can use this lesson of nature to realize–and accept–the healing process.

 

Perhaps we are all feeling like there is a lot of bare soil, scorched earth, here in our own inner and cultural landscapes now.  But just like that lichen, nature will heal–and as we are part of nature, we will also heal in time.  And that healing is ongoing, subconsciously, whether or not we can see it.

 

Watching the healing happening--pain transformed into soil!

Watching the healing happening–pain transformed into soil!

Look to the lichen for Slow and Steady Healing. Nature reminds us through the lesson of ecological succession that healing can happen in quiet, small ways.  Lichens are one step in complexity above algae, quite simple in their structure, and yet, they have a tremendously important role in our ecosystem in offering the first building blocks of life.  This is a reminder to us that it’s not just the “big” things we do, but the small, invisible, and quiet practices that can make a difference.

During this time, perhaps that means attending to our spiritual practices and things like daily interaction with nature, daily meditation, spending time just being with ourselves, spending time with our creative practices.  Its the small, gradual things that have the biggest difference in time.

 

Communities matter. Ecological succession is a wide variety of species working together for the same goal.  We heal better when supported and surrounded by others who are also healing, and also working towards our healing.  Nature teaches us that we aren’t meant to do this work alone.  This is, perhaps, a hard lesson during the pandemic when communities are the very things that are no longer as present in our lives.  But although we are isolated physically, we are still all together in this. And being supportive of each other, hearing each other, and growing together will get us through.

 

Healing is dynamic.  Just as different plants fill ecological roles and are replaced by others as the ecosystem heals, we might apply this same concept to our own healing.  At first, we need the pioneer species–those plants to come in quickly, cover up bare soil, and help get healing going.  But as time passes, what we need changes as we process, understand, and move through our challenges.  This suggests that healing is a dynamic and mutable process for us–and being aware of that will help us from getting in a rut.

 

In the pandemic, many of us are finding that our typical practices for healing aren’t always working–requiring us to shift directions.  I’ve been speaking with many others who have firmly established bardic arts/creative practices, and they are having a hard time engaging in them–but they are finding other things that work. I know that is true of me. In honoring the dynamic nature of healing, some of the things I usually do to ground and heal have to be set temporarily aside as I explore things that help me in this moment. Healing is dynamic, and what we might need changes.

 

All heal from the Plant Spirit Oracle – time for some healing!

Conclusion

 Nature is our ultimate teacher, and I think she has a lot to teach about the ways in which ecological succession can heal us as participants in this larger web of life.  By meditating on, understanding, and engaging with nature’s primary healing process, we can help make a difference in the lands around us and in our own lives during this challenging time.  Once I’m back to blogging, I’ll share a very practical application and example, showing how we at the Druid’s Garden Homestead are working with nature to support and speed up ecological succession after logging.

 

Finally, like many, I’m struggling with focus during this time. This is affecting my writing practice and I’m having a lot of difficulties getting my regular blog posts out. I always take a blog break in mid-May each year, but I’m going to take my blog break now for a few weeks. My plan is to be back in 3-4 weeks with regular content.  Thank you for understanding and supporting the Druid’s Garden blog! 🙂