The Druid's Garden

Spiritual Journeys in Tending the Land, Permaculture, Wildcrafting, and Regenerative Living

Sacred Tree Profile: Magic, Medicine, Folklore and Ecology of Ash (Fraxinus Americana) June 4, 2017

I remember the first time I met an Ash tree suffering from the Emerald Ash Borer (EAB) in South East Michigan. She was a young ash, about 20 years old, about 4” thick at her widest point typical age, and had begun producing seeds. She stood proudly to the south-east of my sacred grove behind my pond, and I would visit her often. All of her elders in the surrounding area had been killed by the Emerald Ash Borer some years before. The EAB is a bright green beetle that came into the Detroit, MI harbor in 2002 and spread quickly into the surrounding ecosystem (now threatening ash trees along the midwest and eastern seaboard).  The EAB larvae eats the cambium (green inner bark) of many ash species; however, the borer ignores trees that are young and instead goes for more mature trees that have a more developed cambium. As this small ash grew older, the borers came into her trunk at the thickest point, and this young one was struggling to live and produce offspring.

 

Ash tree honored as maypole

Ash tree honored as maypole

I very much wanted to save this tree. I had read about various treatments for ash trees with the EAB and had spoken to our state extension office about options, but all were using petrochemicals and none were effective at this stage of her infestation. So instead, I held space for this tree. I made regular offerings, I gathered her seeds and scattered them and started new ashes. Each year, I watched the damage get more severe, her lower bark starting to peel off, and I wept for this tree. Her children were born, in many places, and I was glad that they, at least, would live for a time, hopefully, to scatter their own seeds. And maybe that something would come along and make a good meal of the borers by then and give the ashes an opportunity to live into a ripe old age again.

 

When it came time to select a maypole for our druid grove, I found a tall, beautifully straight fallen ash of some considerable height in the forest behind my homestead. I peeled off the bark, seeing the damage from the borers. We used that maypole every year I lived in Michigan—honoring it each year, wrapping it with ribbons, and giving it offerings and honoring the ash with each ceremony. I cut it up so that I could move it–and it is still with me here in PA. When it came time to select a Yule log for our Yule celebrations, again, we selected ash, painting her with natural pigments and honoring her in your Yule fires. With each celebration, the ash played an honored role—sometimes, just as fuel for our fire (with the many dead ash trees on the property, it was my firewood of choice for years) or other times, as the center of our celebration.  We did as much as we could to honor the ashes and recognize their plight–and also their importance.

 

The Ash is a dominant tree in our history and folklore, often being seen as the “world tree”, the tree of healing, and/or the tree from which humans were created or from which humans emerged.  In nearly every culture, it has some extremely sacred significance. In much of the mythology, as we’ll explore in this post, the ash tree somehow links to the overall health of the world and the humans within it or it has been the tree from which humans are formed.  And yet, the Emerald Ash Borer here in the USA is spreading far and wide and destroying many of our ash trees. I believe that the plight of the Ash tree and challenges with the Emerald Ash Borer offers us a hard look at the larger challenges we face in the world.  Ash still very much represents a “world tree” but a world tree that is faced with sobering challenges, in many ways, reflective of the same kinds of challenges we face across this planet. I have been struggling with how to understand and represnt the Ash, Fraxis Americana, for a long time as part of my “sacred tree series.”   This post continues my “sacred trees in the Americas” series of posts; where I explore the magic, mystery, medicine, and lore of trees native to the North-East and Midwest regions of the United States. Previous trees I’ve covered include Hickory, Eastern Hemlock, Eastern White Cedar, Maple, Hawthorn, Beech, and Walnut.  I’m focusing my comments today on the White Ash, with whom I am most familiar, although these comments could apply to other ashes (blue, white, green).

 

Sacred Trees in Context

I started my discussion with ash tree here today with these stories about ash in my ecosystem, because it illustrates a critical point about considering the nature of sacred trees: our trees, like the lore from which we draw, are intimately connected to specific places and times. We can’t just generally say, “ash, it means this in the Ogham (Celtic Tree Alphabet), and therefore, that’s what it means” without also taking a close look at how that tree or plant also functions specifically in the ecosystem where we live.   The traditional meanings for the ash and other trees were formed in a different time, place, and culture. I think, in grasping for tidbits from the past and trying to reconstruct old spiritual traditions, we sometimes are quick to reach far and wide to understand the lore of things that are near us—without also considering our immediate and local context.  This is why, in addition to reading the ancient lore about sacred trees, it’s a good idea to be out in the world observing them through the seasons and working with them in various ways. Ash gives us a good reminder of this–her energy is so much different here in the USA because of the Emerald Ash Borer that the way we read those stories also has to change.  I’m not saying, necessarily, that this means the old lore and information isn’t valuable to us: it certainly still has its place.  But we must read and understand this old lore in the context of this present day and age and with the current challenges we face.

 

Small ash tree

Small ash tree

Ecology and Growth of the Ash tree

White ashes are also known as Biltmore ash, Biltmore white ash, cane ash, small-seed white ash (and we can look to the name “cane ash” to get some sense of how the wood was used by more recent ancestors). Ash trees typically grow around 70-80 feet tall and have a trunk diameter of 2-3 feet. Larger ashes may grow up to 100 feet in height and up to 5 foot in diameter, although that is extremely uncommon today. Prior to the Emerald Ash borer, most early tree books indicate that it was relatively free of disease, easy to plant, and very fast growing. Ash is commonly found in the bottom lands as it likes its feet wet and prefers moist soil.  Sometimes, you can find it growing up slopes as well, as long as the slopes aren’t too dry or covered in stones.  In Forest and Thicket, John Eastman reports that ash grows in groups on northern or eastern slopes with good drainage and along streams.  Ash prefers oak-hickory forests (either dry or mesic).

 

As Eastman reports, because ash has a tendency to grow with a cleft or central cavity (see some of the lore, below), it is often a good place for birds, especially woodpeckers (pileated, red-headed, red-bellied), to nest. After the woodpeckers have vacated, owls, wood ducks, nuthatches, or gray squirrels may take up residence.  The seeds of ash are eaten by a wide variety of birds and mammals, including turkeys, wood ducks, bobwhites, finches, grouse, grosbeaks, cardinals, squirrels, and mice. One of the best mushrooms, the common morel, can sometimes be found under white ash trees in the spring—look for them there!

 

Ash Wood Uses

Ash has long been used by humans for a variety of applications, largely in part due to its elastic yet strong and close-grained wood.  It has a beautiful brown grain with a thick, lighter sapwood.  Even the fallen ashes still make excellent choices for various kinds of woodworking. Ash has long been used for manufacturing various kinds of baskets. In fact, a good number of fruit boxes are made in part from ash (like those little ones you get berries or apples in at markets).  It is used to make crates, flooring, furniture, and for various kinds of athletic equipment: baseball bats, sleds, canoe paddles and snowshoes.  In Reverence for Wood, Sloane notes that ash “bends with supreme strength, but since it splits with precision, splints for baskets, chairs, and hoops were made from the black variety…white ash is second in value to oak, being the best material for tool handles, oars, and for any implement where elasticity and strength were required” (p. 100).

 

Ash and the Alchemical Fires

Walter de la Mare wrote in his poem, Trees: ‘Of all the trees in England, Her sweet three corners in, Only the Ash, the bonnie Ash Burns fierce while it is green.” And thus, ash has a particular alchemical quality that is worth noting here.  It has a flammable sap, so even when it is green, it works beautifully to start fires.  I have experienced this numerous times when camping when I was younger—like the conifers, ash has a way of lighting up dark places!

Given that most of the green wood is young and with the current plight of the ashes, I would never use green ash wood for this purposes.  But using ash in this way used to be a very common thing both for Native Americans as well as those who came after.  Still, it is a good piece of information to know as we unravel some of the ash’s other mysteries.

 

Young ashes rising up!

Young ashes rising up!

Medicine of the Ash Tree

Ash has some limited uses within the tradition of Western Herbalism, although it is less used in contemporary practice than it was in times before. Historically, Culpepper’s Herbal gives it a range of uses. He mentions that water distilled from the ash, in small quantity, helps those who are retaining water (so it is diuretic; it was also used this way by Native Americans).  He also mentions that the leaves decocted in white wine helps break up kidney stones (as do the seeds within the husks) and the leaves can also help with jaundice.

 

On a contemporary side, Matthew Wood in his Earthwise Herbal (Volume II) suggests that white ash bark (infusions or tinctures) is used for tissue states that are lax or atrophied (so it has some astringent qualities), although it is used in small doses for this. Large doses are purgative, that is, it makes you vomit. For over a century, ash has been used in small doses to treat tissues that enlarged, swollen and/or prolapsed and retaining water.

 

Native Americans used the ash more broadly: as a laxative (decoction of the leaves), as a childbirth tonic for women (leaves), as an aphrodisiac (seeds), as a diuretic encouraging the flow of urine and flushing of the kidneys, for various kinds of sores and itchy things (a bark tea). Juice from the leaves also helped with swelling an itching of bug bites.  One tribe, the San Fernando Indians, “refreshed themselves” with water from the bark of ash trees in that region.

 

Magical Uses from the Western Tradition

The Ash tree has a number of magical uses from the Western Magical Traditions. Culpepper lists ash as being a tree governed by the Sun.  John Michael Greer in the Natural Magic Handbook notes that ash was associated both as an “elf tree” and one associated with medieval witchcraft. Luckily, the winged seeds of the ash could protect one against hostile magic.  In the Ancient world, druids carried ash wands.  More recently, Greer notes that ash wood and ash seeds were used for healing and prosperity magic. In the Hoodoo Tradition, Cat Yronwode notes that Ash is less important in Hoodoo than in European Folk Magic. However, in this tradition, Ash leaves were used for protection and spells where someone wants to draw love or romance to them (or keep it with them). Leaves were placed in vehicles to help protect against accidents. Also, the leaves were kept on a person to prevent disease.

 

In the old world, Ash had tremendous power and as well documented in various books and sources. In the Book of Talismans, Amulets, and Zodiacal Gems, Thomas and Kavitt report that ash was used in the middle ages as follows: a horseshoe was buried as an offering at the roots of an ash tree to “charm” the tree. Sticks from that tree, then, that a twig from that tree could be stroked upward on the cattle to “charm away the evil.” In one county in England, you could be rid of warts by rubbing them with a piece of bacon, cutting a slit in the bark of the ash tree, and sliding the bacon under the bark. The warts would disappear from your hand and would reappear on the ash tree as knobs and bumps.

 

Ash in the Ogham

Ash is the first tree in my series to be included in the traditional Celtic Tree Ogham.  It is known as “Nuinn”, “Nin”, or “Nion” and often represents strength, health, protection, courage, and connection to the sea.  Mastery is associated with the Ogham in the ash; it encourages us to gain power and strength associated with the mastery of our selves, our knowledge, and our skills.  Ash, then, might best encourage one to “know thyself” and to encourage self mastery. This is likely why the ancient druids carried Ash trees–as a way of drawing upon their own power and promoting self-mastery, offering protection, and building courage.  The ash was also linked to the idea of the natural cycles and natural forces in the world.  For the ancient Celts, the “three cycles of being” and the past, present, and future were linked and tied to the ash tree as the world tree.

 

Ash in Native American Mythology

As part of this series, I’m combing old books and web archives of Native American mythology to try to paint a picture of some of the uses of ash trees and how native peoples viewed the ash.  These sources are synthesized into themes, which are then described.  Ash has a number of themes:

 

Emerald Ash Borer patterns (dead large ash tree)

Black and White photo of Emerald Ash Borer patterns (dead large ash tree)

Ash, Arrows, and Flying True

Ash was seen as a powerful tool-making tree by many Native Americans, a tradition that continued into colonial days. For example, in an Iroquis story, “Grandmother and Grandson,” the Grandson and Grandmother are the only people in the world.  In the story, the Grandmother gives Grandson many instructions, not all of which he decides to follow.  At one point, Grandson fashions a great many arrows for hunting out of a white ash tree.  He also sings and brings the animals to him so that he may slaughter one to feed his grandmother.  In the book, “American Indian Fairy Tales” (Margaret Compton, likely a Native American herself, tells the story of the “Fighting Hare.”In this story, the prince of the hares, who is very much a trickster, goes on a journey after having his feet burnt by the sun.  He encounters many beings who try to kill him, but each time, he bests them instead and kills them through his magic, plotting, and scheming.  He eventually comes to the edge of the world where a cliff of trees stands.  He asks each of the trees what they are good for: The ash says, “From me is taken the bow that speeds the arrow in its flight.”

 

These stories and others show the importance of ash in making arrows and in the hunt.  The ash arrows grew straight and true and were the best tree, of any, for such work.

 

Ash as Hiding or Summoning

In two of the stories I uncovered, the ash either has a role of summoning a magical being through transformation. “A Little Boy and His Dog, Beautiful Ears,” is a legend from the Senaca people. In this story, an evil woman is mistreating her son, requiring him to go fetch water from a place that makes him uncomfortable each day.  After he does so, she leaves the house saying she is going to get bark for making her fire (often stripped from ash trees, see above) and demands the son stay home. Her husband, the boy’s father, skips hunting and follows her. He watches as she bangs the back of her hatchet on an ash tree; after she bangs on it three times (and it makes a beautiful sound) a bird flies down and the bird becomes a man.  he husband shoots at the bird, but it is gone.

“The Story of the Three Strong Men” which is an Algonquin/Micmac legend, the elfin daughter of a goblin is given as a wife to a very strong man who is the son of a bear.  The elfin daughter, who is trouble, eventually hides beneath an old ash tree by a pond and, due to her magic, women see different things in their own reflection. The author also, interestingly, notes that this story may have come through a French Canadian source and then was adapted into the Algonquin tales (so some fairy magic crossover).

 

Humans Made from the Ash tree

Another Algonquin tale, “How Glooskap made the Elves and Fairies, and then Man of an Ash Tree, and last of all, Beasts, and his Coming at the Last Day,” Glooskap came to the Algonquin country (which is present day Maine, Nova Scotia, Canada) the land that is “next to sunrise.” He took up his bow and arrows and shot at the basket-trees, the Ash trees.  From the ashes, Indians came out of the bark to live in that land.

 

We see a similar “humans come from ash trees” in Greek Mythology. In http://www.sacred-texts.com/cla/hesiod/works.htmWorks and Days, Hesoid writes, “Zeus the Father made a third generation of mortal men, a brazen race, sprung from ash-trees (4); and it was in no way equal to the silver age, but was terrible and strong. They loved the lamentable works of Ares and deeds of violence; they ate no bread, but were hard of heart like adamant, fearful men. Great was their strength and unconquerable the arms which grew from their shoulders on their strong limbs. Their armour was of bronze, and their houses of bronze, and of bronze were their implements: there was no black iron. These were destroyed by their own hands and passed to the dank house of chill Hades, and left no name: terrible though they were, black Death seized them, and they left the bright light of the sun.”

 

I find it fascinating that multiple cultures in different parts of the world both share this kind of mythology surrounding the ash tree.

 

Ash as Warding Away Snakes

Many sources report that Ash has the ability to drive away snakes, likely accounting for its “protective” qualities listed more broadly. For example, An old book of English Folklore reports that ash trees will prevent snakes from coming near a person and shares a story of a boy who befriended a snake. The boy’s mother wasn’t pleased so she wrapped him in ash to keep away the snake; the boy eventually wastes away and dies from the loss of his snake friend. John Eastman in Forest and Thicket, likewise reports that Native Americans as well as colonists in the early US placed ash leaves within their shoes, which was said to ward away rattlesnakes and prevent their bites.

Culpepper, too, writes in his Herbal that, “the young tender tops, with the leaves, taken inwardly, and some of them outwardly applied, are singularly good against the biting of viper, adder, or any other venomous beast.” He notes that he can’t vouch for this use, that he got it from Gerard and Pliny, both of whom note that the adder and ash have antipathy between them.

 

Ash and Connection to Life

 As reported in Frazier’s Golden Bough, a wide-ranging custom in England was to pass infants or young children through a “cleft ash tree” (in other words, one that was split in two) as a cure for rickets, ruptures, or a hernia (of which the child was likely to die).  The child was passed through the tree three times or three times three (nine times) naked at sunrise, “against the sun.”  The tree is quickly bound up with ropes and the split is plastered with mud or clay.  As the tree heals over time, the child’s ruptured body will be healed too, but if the cleft in the tree stays open, so, too will it in the child. If the tree dies, the child would also die. If the tree heals, the child is cured, but the child’s life now depends on the health of the tree.

We see this same thing from Frederick Thomas Elworthy’s The Evil Eye, where he reports the same tradition of healing people, and he also reports that people imprisoned mice in the split trunk of ashes to cure lameness in their cattle.

 

Print of ash tree leaf

Print of ash tree leaf

Ash as an Irish Protector Tree

Irish culture was believed to be protected by five magical trees. These were the three ashes: the Tree of Tortu, the Tree of Dathi, and the Branchie Tree of Usnech, as well as a yew and an oak tree). When these trees fell, it was said that Irish paganism fell with them (Paterson, Tree Wisdom, pg. 153).

 

Ash as the Yule Log

In Western England, the Yule log, which is burned on Christmas eve, is traditionally an ash log. In Tree Wisdom, Jacqueline Memory Paterson writes, “Our Christmas custom, which is no less than the burning of Igrasil, the tree of life, emblematical of the death of the vegetation at the winter solstice.  It is supposed that misfortune will certainly fail on the house where the burning is not kept up, while, on the other hand, its due performance is believed to lead to many benefits.  The faggot [ash log] must be bound with three or more ‘binds’ or withes, and one or another of these is chosen by the young people.  The bind which first bursts in the fire shows whoever chose it will be the first to be married.” (pg 107-108).  Older traditions offer a 12-day feast, also with the burning of an ash log.

 

Yggdrasil, the World Tree

Perhaps no tale of the ash is more famous than that of the Norse World Tree. In this mythology, heaven and earth are separated, and the cosmic tree, the Ash, connects the different worlds.  In the Eddas, it is written, “The chief and most holy seat of the gods is by the Ash Yggdrasil. There the gods meet in council every day. It is the greatest and best of all trees. Its branches spread over the world and reach above heaven. Three roots sustain the tree and stand wide apart.”  As part of its work as the world tree, however, the Ygdrassil is in constant turmoil. The serpent at the base of the roots of the tree (representing earth/female energies) and the eagle at the top (sky/male energies) are constantly interacting, causing stress to the tree. The squirrel who serves as a messenger running between the serpent and the eagle, moves to and fro between heaven and earth (likened to humans).  Further, four deer live in the Ash’s branches, eating them, the moisture of their antlers fall to the earth below as dew. The leaves of the tree are fed upon by Odin’s goat, the goat then produces the drink of the gods, drank by warriors of Valhalla in Odin’s Great Hall. It also has a spring located at the roots, the Well of Urd, and three maidens (called Norns) who ruled over human’s destines and who water the tree daily and rubbed clay into its bark to whiten it.

In a fascinating account Edna Kenton compares the Norse tale of Yggdrasil to that of many other Native American cultures, including the Osage Indians, who, in their drawings of the cosmology of the universe, include a world tree as a bridge and the Thompson River Indians (in British Colombia) who also have a world tree. The Sia Indians in New Mexico, have six world trees comprised of spruce, pine, aspen, cedar, and two kinds of oak.   Likewise, the Mayan Cosmology also includes the Yax Che, the Green tree or the Tree of Life. Of course, we also see this same tree of life metaphor in the Hebrew Kabbala.

 

 

The Divination Meaning of the Ash Tree

Synthesizing all of the above lore and literature from above, and given where it sits ecologically, I’d like to offer the following interpretations for the ash tree:

Ash is a Mirror for Inner and Outer Realities

When we put the mythology of the world tree together with the mythology of humans springing from ash trees and the mythology of the ash trees tied to human health, a very powerful picture emerges about the role of the ash tree. I see this tied to the inner and outer manifestations of reality. The ash represents both the world (and its health) and ourselves (and our health).  The inner and the outer are both present:

  • Ash Represents the world and the health of the world.  Ash–her growth and her suffering–represent the health and vitality of the world. Healthy ashes equal a healthy world, and the plight of the ashes here in the US, I believe, represent the plight of the world.  So we might consider how we can heal ash, and therefore, heal the broader world.
  • Ash represents the health of humans. Given that human life and healthy are so carefully tied to ash trees in the mythology, I think that the ash tree represents the health of humanity. We see this certainly in the lore that ties the health of a person to the health of the tree.  So the ash represents healing, but healing tied to its own health and magic.
Ash patterns

Ash patterns

The old ashes slough off their bark as they die to reveal complex patterns..the patterns of the borer are almost identical to the patterns of suburbia you can see from aerial maps.  Clearly, these old trees have a message for us, and the patterns that we humans have wrought upon the landscape are causing the world harm, in the same way that the borer causes the ash.  We need new patterns, ways that do not harm, but heal.

 

Ash Represents Self Mastery Within and Without

On an individual level, Ash represents the ability of humans to master themselves, to build their knowledge, to overcome their demons, and to ultimately know themselves well.  This mastery, then, offers us powerful rewards and magic.

I also believe, given the first set of interpretations above, that ash offers us an opportunity as a culture and species to engage in self-mastery.  Right now, our time of excess involves little self-control: people have indulged in their whims, been sold trinkets and stuff that is literally killing our planet and threatening all other life.  Part of living in a regenerating manner is mastering ourselves, understanding our own needs (vs. our wants) and choosing consciously to live differently.  It is through this mastery of our wants and desires that we might yet help shift the tide of these times.

Another piece of this seems to be alchemical, from the ash’s ability to transform into fire even when green; certainly, inner alchemy is another step on the process to self-mastery.

 

Ash offers Protection

Ash offers a range of protective magic, as shown in the various mythologies.  Obviously, there is a protection from snakes (not a bad thing for hikers!) But if we look to the protective trees of Ireland and other places, we also see ashes as key protectors over the land and the people. We might plant ash trees as guardians and carry pieces of ash–and honor the ash each chance we get.

 

Ash Offers a Path Straight and True

The physical uses of ash by a variety of groups suggest that ash is used for its strength as well as its flexibility. The arrow, which needs to be shot straight and true, offers the ability to meet goals and go far.

Ash offers Hope

I have been dwelling on the plight of the ash, and trying to understand this tree and its mythology, for the better part of eight years.  I have had parts of this post ready to go for at least the last three years, but I couldn’t bring myself to write it.  I didn’t understand, or maybe, I didn’t want to understand, what it meant to humanity and the world that our ashes were all dying, given their protection and how tied they seem to be to humans.  However, now, I understand that while these things are true, looking at what is happening to the ashes ecologically in areas infested with the borer offers us the most powerful lesson of all: that of hope.

 

An ash tree is reminded how much she is loved

A young ash tree is reminded how much she is loved

I was recently visiting Michigan, and part of that visit included seeing some of my druid friends. And so, as is the usual way, a group of druids went into the woods to do some ritual.  Our ritual that day included communing with various sacred trees there on the landscape, and I ended up near a large ash that had long since died and had a crack; it was getting ready to fall.  And around that ash were all of the ash’s offspring, probably 8-10 years old, not yet producing seed. The spirit was still in that old ash tree and I spoke with it. The old ash was proud–she was there watching her children grow up around her, knowing that her legacy carried on. Even with all of the old ashes that reached up and to the heavens gone, she had hope that her species would carry on through the newest generation, her children, scattered at her feet.

 

After this experience, I once again returned to my old homestead to visit the the ash that was struggling in her battle against the borer.  She had lost her battle with the borer, but the young ash trees were rising up surrounding her.  Her spirit was still there, waiting for me to return a final time.  She offered me a piece of wood, and shared with me some of the lessons of the ash that I’ve shared here with you today. I crafted a simple wand from that wood and will honor such a gift.  The ash in areas afflicted by the borer are no longer a generation of elders but a generation of the young. The seeds of a new generation are the seeds of hope.  As we think about the plight of the world, we recognize that many problems were caused by many previous generations.  It is the thinking, patterns, and actions of those older generations, including many who have long since left their mortal bodies, that have us here, today, in this predicament.  And if we can begin to think differently, with a clean slate of a new generation, we have hope.  It is this powerful message of the ash, of hope, despite the adversity, that is one of the many lessons she provides.

Save

 

An Imbolc Blessing: Energizing Snowy Spaces using Sacred Geometry and Symbolism January 29, 2016

Walking the Imbolc Spiral on the Pond, Imbolc 2015

Walking the Imbolc Spiral on the Pond, Imbolc 2015

In my part of the world, Winter has finally arrived in all of her glory and we are now at Imboc, a wintry holiday of renewal and regeneration (ok, so some people say that Imbolc is the first sign of spring; I consider it a winter holiday and celebrate it as such. There are no real stirrings of spring here till late February or early March when the maple sap begins to run). In today’s post, I’m going to share with you one of my favorite Imbolc activities–unfolding sacred patterns and symbols upon the inner and outer realms, using snow as our canvas. This is a delightful outdoor activity you can do while we have snow coverage during this quiet and most sacred time of the year. For those that are already groaning and saying “Oh no, not more snow!” please scroll to the bottom of this post, to the “Shifting Mindsets” heading and read that first :).

 

A Blessing Within and Without

Fresh snowfall blesses us an incredible canvas upon which to work, to imbue ancient patterns of sacred meaning. The act of creating sacred geometrical patterns, mandalas, or other symbols in the snow allows you to embody those patterns through the simple practice of walking meditation. This act creates not only a blessing from within, where those patterns unfold on the inner planes as you walk them, but also a pattern for blessing our land on the outer planes. This blessing can resonate for weeks, months, and years after the patterns themselves melt away. There are few things we can do in winter that are so simple, and yet so profound.

 

I use the strategies I’m going to be sharing today with you as either the main celebration ritual that I do for Imbolc, or as a large part of that ritual.  The photo above was taken at Imbolc last year (2015). My friends and grove members gathered on the frozen pond at Imbolc, where we created an “unwinding” spiral (counter-clockwise) to unwind and de-stress as we went deeper within.  Then we laid upon the ice in the center of the spiral for a time, and, when we felt ready, we “wound back up” and brought the positive energy, rejuvenation, and clarity to ourselves as we went out. This ritual was conducted when I had just been offered a new job in home state of Pennsylvania and was making a decision that would have life-long ramifications–the act of walking this snow spiral helped clarify, for me, the next stage of my journey. I cried as helped create the spiral, unsure of the best path.  But by the time I had walked back out of that massive spiral, I knew the answer to my decision: I was going home. These practices can be profound, indeed!

 

The Process

Another Imbolc spiral - this one in the sacred circle

Another Imbolc spiral – this one in the sacred circle

So let’s take a look at this process and how it can unfold as a sacred magical practice or ritual.

Your Snow Canvas. First, find yourself a snowy space, of any size.  It doesn’t have to be completely clear–in fact, trees, stones, or other features can add their own beauty to the design.  My favorite place to walk on my homestead was my frozen-over pond, once I was sure it was frozen :).  It was a perfectly flat surface and usually had less snow than the surrounding areas.  My other place that I always traced symbols was my sacred circle.  Since moving to a new state and living in town, I have found that my tiny backyard and even local parks are good spots to do this.  You can even do this on a small porch or balcony.   Even a tiny patch of snow can be used, where you trace the symbol with your fingers rather than your feet.  The snow can be fresh or even starting to melt (as my second photo suggests) Once you have selected your canvas–it is time to select your symbol.

 

Symbolism. There are two ways to go about selecting a symbol.  You can choose to use a symbol for a specific purpose and meaning (see the next section) or you can choose to create an organic symbol from what emerges.  I’ll cover both practices.

  • Selected Symbol. Set forth in your mind the symbol you wish to create. Envision that symbol already traced upon the snow–how large it will be, how you will need to walk to form it, where its boundaries are and spend some time in this visualiation process–it will help you plan things out, especially for more complex symbols. Visualize that symbol in an appropriate color (yellow-green light or white light is a good choice), already there upon the landscape. All that you will need to do, then, is follow the pattern.
  • Intuitive Symbols. The alternative is not to select a symbol at all, but simply to begin walking and see what symbols unfold within and without–I’ve done this numerous times with my eyes closed in an empty field. I also like weaving spirals among the trees in a forest in this manner.

 

Establish Sacred Space, Ground, and Center. As you are ready to begin to create the actual symbol, you can choose to open up a sacred space at this point (I use the AODA’s solitary grove opening for this), but its not always necessary.  Since I usually do these snow symbols as part of a seasonal celebration, I usually will open a space, standing to the side of my selected “canvas” and then include my canvas in the ritual space.  If nothing else, however, you can take three deep breaths, clear your mind, and begin to walk.

 

Walk the shape. The process unfolds from the simple practice of walking.  Walk slow and purposefully.  As you walk, set your intentions for the work you are to do.  It might inner healing or direction (as my opening example suggested).  Or, it might be a strong land blessing.  As you walk, with each step, imbue that energy into the space and into the symbol. Note that you can use the symbol again and again as long as the snow remains on the ground–so it might be that you start with a land healing symbol, and once that’s firmly established, you then walk it again for some personal healing.  Another note here–the more snow, the more challenging walking may be.  I remember a few years ago when I was making one of my pond spirals and it was over a 20″ deep–I had to walk that symbol many times to really have a nice path, but it was a wonderful experience to do so.

 

Return often. Even after you’ve walked the shape, you can continue to come back to it.  A few winters ago, during the year of polar vortexes, I had symbols in the snow that continued to persist for several months!  Each day in the month of February, I would come home and walk the pond spiral before going into the house.  It was a great way to reconnect with my sacred land. You can also rewalk the symbol with fresh snowfall.  The longer the symbol persists, the more energized the space will be.

Vesica Piscis and Cross Design

Vesica Piscis and Cross Design in Recent Snowfall in my backyard in town – this was walked one time.

Symbols, Energy and Intentions

The symbol you choose to create and why you create it is an important part of this process–and like all other magical acts, you should consider this carefully before you begin. When my grove came together last Imbolc to create the spiral, each of us were faced with a major issue in our lives that needed some guidance–and we created the spiral primarily for that purpose.  If you have no direct intentions, then saying you are “open” is a good one!  Also, the land can *always* use a blessing, and certain symbols are particularly good for that.

 

I’m going to now share a few different symbols, primarily drawn from sacred geometry, that can help you see the wide range of symbols available to you.  A few of these images are from a project I’ve been collaborating on with with a friend–a sacred geometry oracle deck and book. I’ll share more about the project as we get closer to the release date–so stay tuned!  But in the meantime, here are some of the symbols:

 

The Pentagram and Pentacle

The Pentagram and Pentacle are symbols over 5,000 years old, used for a variety of purposes, nearly all of them protective in origin. A pentagram is a protective symbol that radiates that energy outward with the five points. A pentacle contains the energy within the five points as it is surrounded by a circle. If you wanted to do a blessing and protective symbol for the entire land, a good choice would be a pentagram. If you had a sacred space you were working on empowering, say, a stone circle or garden, you might choose a pentacle instead to keep the energy contained within that space.

Pentagram (left) and Pentacle (right)

Pentagram (left) and Pentacle (right)

The Spiral

Spirals are my favorite of the snow symbols to create because they can be very easy to create, requiring nearly no thought, and yet profound.  Spirals are likely one of the oldest symbols in human culture, and can be found in paintings in caves and carved in stones as far back as 8000 BCE.  The spiral is representative of many things–to the Ancient Celts, one meaning was the life force or cycle of life.  Spirals reinforce the notion of a cycle or season upon us, and are particularly useful for meditation and walking meditation.  I have found that my snow spirals have a twofold effect–they encourage a deeper awareness and meditative state where I can work out various deep rooted issues, but they also have a profoundly energizing (winding) or clearing (unwinding) energy about them.

Some simple winding (sunwise) and unwinding (desoil) spirals

Some simple winding (sunwise) and unwinding (desoil) spirals

A second kind of spiral, a bit harder to get right in the snow, but no less profound is the one that unfolds from the golden mean. This spiral is created from the Fibonacci sequence (1, 3, 5, 8, 13, 21….).  Entire books have been written on the meaning of this spiral (here is a nice overview)–a most basic understanding of it is that it is what connects the heavens and the earth; we see this spiral reflected in the shape of the Milky Way galaxy all the way down to a simple snail shell.  This same sequence is present in the many ratios of the human body, the notes on a scale, the pattern of a sunflower or the branches on a tree.  When I walk this spiral in the snow, I see it as a connecting spiral, a spiral signifying the universal gnosis, the oneness of all living things.  Walk this spiral and see what unfolds from it.

Golden Mean Spiral

Golden Mean Spiral (with divisions)

The Vesica Piscis

Another symbol for snow workings is the vesica piscis–another ancient symbol drawn from sacred geometry with profound implications.  The vesica piscis is reflected on Glastonbury’s Chalice Well as well as in various religious art and symbolism; it literally means “the bladder of the fish.”  It is a symbol representing unions of many kinds–the union between heaven and earth, between humans and nature, between male and female, between light and dark.  When I create this symbol in the snow, I see it as a promise–a sacred pact between myself and the lands that I serve.  This is the one I walked last week in the snow–a promise of unity with my land.

Vesica Piscis

Vesica Piscis

Awen

Of course, no discussion of sacred symbolism on a druid’s blog can be complete without a discussion of the Awen symbol!  Not nearly as ancient as those above, the symbol still carries profound energy–the energy of creative awakening, divine inspiration, and the arts.  I draw this symbol when I want to bring those blessings into my life or into the lives of those around me.  This symbol is particularly good for workspaces or areas where creativity may flow–consider, for example, using this symbol near a fire pit where the bardic arts are often shared!

Simple awen symbol

Simple awen symbol

 

The Warrior’s Call Symbol

The final symbol I wanted to direct your attention to specifically for land protection is a symbol developed by the pagan group against fracking, The Warrior’s Call. This is is the newest symbol here, but it is being actively used by many around the world to energetically address fracking and protect the lands from fracking activities.  I have found that this symbol is fairly complex for the snow, but its do-able. I have recently used a simplified version of this symbol during our latest snow fall  here in Pennsylvania, near some gas wells, given that I live among the oldest sites of Fracking in the USA.  This symbol works well as an acknowledgement of the land’s suffering and pain. I think this symbol is highly appropriate for snow sigils in areas being fracked or under threat of fracking or other duress.

Warrior's Sigil - Against Fracking

Warrior’s Sigil – Against Fracking

These symbols presented here are few among many, many, many others that you can work with. Be creative and consider what personal symbols or those from the ancient mystery traditions might be most appropriate to your purposes and path.

 

Shifting Mindsets: Embracing the Snow

This special section is for those who want to work snow magic, but have a problem with the snow :).  I am a great lover of winter and the snow, and I find it to be an incredibly magical time of year.  The icicles and shimmery ice on the trees, the gentle snowflakes falling to the ground, the rich carpet of whiteness across the land.  The more that comes, the happier that I get in these cold and wintery months! However, so many people do not share that sentiment. Yet, if you are  are going to do magical workings with the snow, like anything else, you need to come into it with the right mindset.

Small Spiral in Snow

Small Spiral in Snow

For some, winter can be a very hard time due to seasonal affective disorders, managing the snowy weather and work schedules, food insecurity, or other issues. I laid out this fully in my post on cultural challenges surrounding our relationship with snow–if you haven’t read it, its well worth a read.  If you do have serious issues with the snow–I suggest you seek out the root of your discomfort.  Is it that you don’t like driving and have to go to work when its snowing?  That may be an underlying issue with rigid work rules and inflexibility or economic insecurity.  Is it that you don’t like getting stuck in your house with limited food during a storm? Perhaps that’s an issue of food insecurity. Perhaps its the chilling cold–few modern clothes are designed to be sufficiently warm (wool socks have changed my life).  Perhaps, your discomfort isn’t your own, but rather the collective’s continual complaining and demonizing the winter.  We have a copious amount of negative media coverage surrounding natural weather phenomena like snow (a visit to weather.com’s page will demonstrate this in spades–I get stressed just looking at their homepage).  If you are on social media, there’s no shortage of it there either.

 

The problem with all of this negativity wrapped up in snow is that it blinds us to the beauty and magic of this time of year.  And, just as importantly, if you are going to attempt to do the snow workings and sacred activities laid out here–its important to make sure you are putting the right energy into it: loving energy, peacefullness, and goodwill!  As within, so without!

 

Energetic Patterns and Time

This snowy ritual I have shared can be used for an number of different purposes, and can deeply weave patterns of energy into the landscape–both inner and outer. After doing spirals on my frozen  pond for a number of years, I had a druid friend visit me for the first time a few summers ago and he said, “wow, your pond has some spiraling energy going on!” And I just smiled and said, “Yes, it certainly does.” Even after the snow has melted, the energy that I raised in that space becomes part of the energetic underpinnings of the land for years to come. It can be further reinforced with other kind of sacred space, plant, or stone work! The sky is the limit…or perhaps, the snowfall :).

Another shot of the Vesica Piscis

Another shot of the Vesica Piscis

 

Disposing of the Disposable Mindset, or Dealing with “Waste” November 6, 2015

In my hometown of Johnstown, PA, a famous spring ritual takes place. Its known as “spring cleanup” week. This is one week a year where the garbage company allows you to put out anything and everything on the curb to get rid of it. People end up with mounds and heaps of crap on the side of the road: TVs, appliances, furniture, boxes of junk, more and more boxes and bags, piles and piles of stuff. Part of the problem with this practice surrounds the consumption of stuff (a topic I addressed last year in this blog here) but another problem is the waste mindset.

 

Forest near my home in the process of composting. No waste!

Forest near my home in the process of recycling nutrients at Samhain. No waste!

In permaculture design, a number of design principles help us design and enact better living spaces of all kinds. Many who practice permaculture also see these as mantras for living. From Holmgren’s Permaculture: Principles and Pathways Beyond Sustainability the mantra about waste is simple: “produce no waste.” As with the other permaculture principles, I’ve used this as a theme for my AODA discursive meditations, and I have worked at various points to bring this to the center of mindful and conscious living and enact permanent change within my own life.  So today we are going to talk through the issue of “waste” and the work towards disposing of the disposable mindset!  This blog will examine the waste mindset both from the outer and inner perspectives and conclude with some suggestions for reducing or entirely eliminating waste.

 

I’d like to talk about waste using the framing of the hermetic magical adage as above, so below, as within, so without (or, more directly, “That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracle of the One Thing”).  It is through this principle that we can not only deeply understand the effects of waste in our lives and also recognize some solutions for eliminating waste with the goal of living more earth-based, regenerative lives.

 

The Outer Problem of “Waste”

We’ll start exploring the “outer” problem of waste, that is, waste in our landscapes and lives. Waste streams, completely non-existent in nature, are ever-present in modern America (and truthfully, the consumerist model depends on waste streams to encourage everlasting consumption of new products and goods and a “waste industry” based on these systems).  Yes, waste today is intentional; it is a matter of design. We think of it as a bi-product of living, but that’s not really the case. Consumerism was designed so that everything is disposable and designed with “planned obsolescence” or the idea that a produce is planned to automatically fail after a certain period of time. Other kinds of waste are simply “generated” as part of doing business or living, and there is no impetus to change this at present. The billions of plastic cups that are waste generated by the airline industry daily, for example, or businesses that serve food in disposable containers. And since waste collection and processing itself is an industry, there is little impetus to change it from a larger collective standpoint.

 

The world is currently drowning in waste. From the Great Pacific Garbage Patch, to Kerug K-Kup that is non-recyclable and consumed in almost every office and one in three homes in the USA, to food waste (on the order of millions per year –up to 40% of the total food produced here in the USA), to waste water from fracking, who farmers now are putting on their crops (the problem is such that California is considering labeling crops grown with fracking wastewater). The list goes on and on. And its not just America–we have a waste problem most industrialized societies globally. Waste accumulates in the ocean, micro-beads from face scrubbers end up inside fish and then back on your plate, the waterways are full of toxins and pesticides.  Waste in the form of agricultural runoff ends up creating algae blooms and dead zones thousands of miles across.  Waste and debris is even up in orbit surrounding our planet–this is how bad our waste problem has become.  We have waste streams that are invisible to us–the waste in manufacturing processes are unknown because they are proprietary–but when you buy that product, you buy the waste stream of that product. I’m a fan of science fiction, and when you really think about it, this paragraph reads like the start to some dystopian novel.  But its not, its here, right now, and present.

 

Outer waste goes well beyond just stuff.  We have wasted energy–everything from heat leaking from our houses in winter to wasted clean water running down our drains and into our municipal sewage systems.  We have wasted time in front of the various screens of our lives and wasted potential while housed within the boxes that we inhabit.  We have so much waste in our lives that its difficult to wrap one’s head around it.

 

You might say, more than anything else, this culture produces waste.

 

If we return to the hermetical principle that is helping frame this blog post–we can see a very serious problem here. Not only are we destroying our planet with pollution and waste, but we are in essence destroying our inner worlds as well. Since what is reflected on one level of reality (the physical) happens on other levels (the mental, the emotional), the garbage we have in our lives is not just staying there–its working on us both within and without.

 

For a simple example of this many of us have probably experienced, let’s take a look at cooking. Consider the difference in trying to cook dinner in a messy kitchen with excess garbage, grime, and stinky dishes piled up in the sink vs. a clean kitchen where everything is in order.  Which leads to a healthy state of mind? Which leads to the better meal?  The same example works when thinking about relaxing for a nice cup of tea and a good book at the end of a long day–can you fully relax when your house is trashed with garbage piled up around you, or do you feel better when its clean?  Could you take a vacation and stay next to a factory polluting a river or would you prefer to be in a cabin somewhere in the woods?

 

These simple examples illustrate this point nicely–what is in our environments becomes part of what is reflected within. What is reflected in our inner realities when we living in a world piling up with garbage, pollution and waste?  These certainly aren’t the questions you’ll see on mainstream discussions of waste, but this magical perspective is, I think, important to consider.

 

The Inner Problem of Waste

There is no such thing as away!

Just as our outer world impacts our inner world, what is within us also reflects outward. It is in our inner world where the unconscious behaviors of waste generation lie and are generated. And it is within that we can raise our awareness, be mindful of our actions, and begin to shift towards producing less or no waste.

 

Throwing “away” is a mindset and a set of parallel behaviors so ingrained, at least in the US, that they are at first quite difficult to even recognize, much less overcome.  I recently had to travel by plane for my work (a wasteful activity), and, since I am ever mindful of waste streams,  I carefully observed the endless waste streams on the airplane and airport–plastic cups come out, drinks are consumed, plastic cups and paper and various other “waste” is collected and whisked off so quickly. These actions of disposal are so embedded, so thoughtless, that they happen automatically. Most people hardly realized they were throwing things away.

 

As a learning researcher, I understand social conditioning quite well–and automatic behaviors are the strongest kind, they are the kind that you repeat in over and over again and are extremely difficult to recondition. You devote very little to no mental resources to engage in these behaviors. Social conditioning for waste in a throw-away society is so pervasive that a few things happen.  On the extreme end, we simply buy and throw things away without thinking about it (in the same way people mow their lawns without thinking about it, or turn on the TV without thinking about it, etc.) Even if someone has conscious awareness, however, social conditioning still functions via Freud’s “herd instinct.” People will often “follow the herd” rather than be ostracized from it by deviating in their behavior. Its not just simple peer pressure, but the idea that deviance in behavior leads to isolation. And since we are social creatures, this can be a real issue for making change (I’ll also mention there is great value in deviance, but that’s a subject for another post).

 

How is this automatic behavior triggered with regards to waste? Let’s take a few quick examples. If you have a problem, what is typically the first thing you do? Buy something to fix that problem. The nature of the problem is hardly important: too much stuff = purchasing home organizers rather than avoid the clutter to begin with; something breaks = purchase something new and throw away the old; mental problem = buy some drugs or therapy; the list goes on and on. Its automatically ingrained within each of us to do these things, because, well, that’s just how things are done here.  If you want a drink, you don’t even think about the waste generated with that drink.  You just drink it, throw away the cup, and go along your way–no big deal.  And because there is so much waste being generated all around us at every given moment with these consumptive behaviors, to think about it requires a great deal of mental energy that most people simply don’t have.

 

Again returning to our hermetic magical adage, we might think about the phrase “garbage in, garbage out.”  Many minds are drowning in detritus at the moment (from television, advertising, politics, smartphones, etc.).  If this is the state of our minds, why wouldn’t we be filling the world with the same detritus? If our inner world is trashed, it becomes so much easier, I believe, to accept waste and trash in our outer world.

 

(I do realize that some readers may point out the “chicken and egg” issue happening here with regrades to my discussion of magic–but I think wanting to assign causality in either direction is a mistake–and the causality assumption is not present in the adage.  Our inner and outer worlds are always informing and influencing each other; the relationship goes both ways).

 

Leaves - nutrients AND enjoyment!

Leaves – nutrients AND enjoyment!

A final inner issue with waste within is the terminology we hold in our minds. My town tells me its picking up my yard waste and I should leave it on the corner like any other trash.  Even the bags you can get to put your leaves in are labeled yard waste or leaf litter. But what they are actually referring to are the nutrients and carbon the trees are dropping to create a rich layer of hummus for more life to grow. That stuff isn’t waste, its part of nature’s perfect system–I call it a resource, and eagerly seek it out each fall for my garden. But when it is framed as waste, we see it only as thus. What about our own urine and feces, which is considered human waste and treated as such (we flush it away).  For thousands of years, urine and feces were considered resources–if treated properly feces becomes rich soil and urine can be used to provide nitrogen for our plants to grow (see the Humanure Handbook and Liquid Gold books). The term disposable implies that we can get rid of it, to send it away–but as my experiences worm composting several years ago illustrates, this is simply not true. The problem with language like garbage, waste, dispose, and throw away is that in our minds we hold these words to be true–we believe the meanings that have been constructed around them. When something is labeled with these words, its easy to engage in the associated behavior. These concepts are given to us by consumerist society–and its in all of our best interest, and in the best interest of all life, to question them and to come up with new terms.

 

Shifting away from the “waste” mindset.

The problem of waste is a problem both within and without–in our minds, in our language, and in our the design of the systems in which we live. Because everything is designed as disposable, it takes considerable effort to dispose of what really needs thrown out, that is, the disposable mindset. So a great part of this shift must take place in the mind: how can I reuse this? How can I not participate in this waste stream system?  How can I, at minimum, recycle this? Now I’m going to talk about some ways of breaking these patterns and helping us shift out of the disposable mindset.

 

Mental Decluttering. As waste is a product of both inner and outer worlds, I want to start by suggesting that decluttering and sharpening the mind is a great way of manifesting less waste in your life externally. Meditation is the best kind of decluttering practice I know, although regular daily magical practices (like the AODA’s Sphere of Protection ritual or OBOD’s Light Body exercise) also pack a nice punch. The idea here is that if your life is full of wasteful patterns, eliminating some of those wasteful patterns internally will help you get the rest of the waste in order.

 

The other piece to mental decluttering is also monitoring what comes in–eliminating the wasteful chatter of various screens, in particular, is an exceedingly useful practice.  This has the added benefit of reducing wasted time and bringing creativity back into one’s life–and yes, I speak from firsthand experience!

 

Waste Monitoring. To begin working on the outer world, I would suggest some waste monitoring activities. A good one to start with is one I assigned my students when I was teaching an interdisciplinary research methods class with a sustainability theme: for one week, try to track all of your waste. Track every time you get a throw-away cup, a take-out box, a pen that’s out of ink. What are you putting on the curb? Look at every item you throw away in the trash. Look at any waste produced by your family or workplace (the left-over food that gets thrown away; the waste of office paper, boxes, handouts that don’t get used, pens and pencils, packaging from shipped items, plastic in the trash bins, etc). Look in the trash bins–see what other people are throwing out. Pay special attention to if someone is moving out or retiring and how much stuff they want to unload. You will be appalled–even if you thought you were managing your waste streams effectively. Write every bit of it down (one of the things we know from behavioral research is the act of writing something down helps shift behavior because it makes us more conscious). I’ve seen and experienced firsthand the transformative aspects of this–just doing this practice raises your awareness about waste.

 

Repurposing other people’s waste. To return to the “spring cleanup” ritual I began with, I want to talk about the trash-picking counter culture. On the positive side to this yearly ritual, a whole counter-culture arises with regards to this waste stream: people, often in old pickup trucks and rusty vans–go out “junking” or “trash picking” through the piles.  I, too, go out when I have the opportunity as I hate to see so much waste. So while some of the stuff on the curb ends up in the landfill, much is also reused. One should, after all, never be embarrassed to dig through someone’ else’s trash–its the person who is throwing good things away that should be ashamed of their behavior. I have salvaged rakes, pots, spades, canning jars, beads, paint brushes, tools, solid wood end tables, yard furniture, cardboard boxes for sheet mulching, lamps, rugs, grills, windows for cold frames, a small boat (yes, for real), and a working refrigerator–all from the side of the road.  At first, I was nervous to dig in other people’s garbage, but I realized that that, too, was something my culture had given me that wasn’t my own feeling–so now, I freely do so!

 

Avoiding Excess Waste in Your Own Life. I have found that excess waste comes from a few sources–buying crappy stuff that quickly wears out (solved by learninghttps://druidgarden.wordpress.com/2015/09/16/soil-regeneration-lawn-reclamation-creating-a-sheet-mulch-bed-from-seedy-garden-weeds/ how to mend, also by purchasing better products), take-out containers (easily solved by bringing your own), and excess gifts. I wrote a post a while back about how to deal with excess stuff, and I have some good suggestions there!  In a nutshell, its worth trying to train friends and family not to bring any excess stuff into your life that is unwelcome.

 

Composting. If you aren’t already doing so, composting is a great way to begin to address that 40% food waste (and fallen leaves, etc) that we have in our culture. I have information on indoor (vermicomposting) and outdoor composting. And if you have gerbils, I have a post on using gerbils for composting; and a post on chickens and composting. And you can compost using sheet mulching techniques to setup new garden beds! Something for everyone!

 

The Closed Loop System. With the addition of other sustainable living strategies, I think the ultimate goal is to work towards a closed-loop system, that is a system that is truly sustainable.  Closed loop systems mean that everything cycles through perfectly without any waste–a forest is such an example.  Everything that in inside the forest is reused and recycled continuously.  Indigenous cultures are well worth studying here for they provide the best examples.  Every step we take towards cycling nutrients and materials, however, is a good one.

 

Larger Action. We only have a small amount of individual control over waste streams, so this is where awareness raising, information gathering, and community action come in. By learning about what waste steams flow through (and into) one’s community or workplace, we can take action, raise awareness, repurpose waste, and generally make our communities better places to inhabit. Its surprising how small initiatives make big differences, both for people’s consciousness and in actual action.

 

 

When you begin to shift your mindset, you will see how trash picking, upcycling, composting, closed-loop systems, mental decluttering, and other forms of creative repurposing require just that–creative, out of the box thinking. It becomes a game you can play with yourself and your surroundings: how can you put X item to another use? What’s in your neighbor’s trash heap this week, and how can you put it to use? And how can you reduce the size of your own waste pile? How can the various waste streams in your life become resources that reused and adapted?  So by all means, let the awen flow!

 

As Within, So Without: Blight and the Magical Garden September 18, 2013

Relationship with the land leads to fruitful harvest!

Relationship with the land leads to fruitful harvest!

There is an old magical adage, first written by Hermes Trismegistus, that goes “As above, so below, as within, so without, as the universe, so the soul…”  I’ve spent a long time in trying to understand this statement, see it at work in my own life and in the broader world.  And I’ve come to at least one understanding about it–it is certainly relevant when it comes humanity’s relationship to the natural world.  I believe that there is a special relationship with humans and the natural world; we are meant to be in a reciprocal relationship with each other. When we are at peace and radiate love, this is what we get in return.  When we are self-focused and in pain, the land around us also suffers.  This sacred relationship, part of which I explored in one of my recent posts, is critical to our understanding of humanity’s role in protecting, preserving and tending the land.

 

I’m going to tell the story of this sacred relationship as a microcosm, and what happens within and without in my own life in the last 12 or so months.  I’ll end with some larger trends of the macrocosm, the larger region and world.

 

I’ve had beautiful, incredibly successful gardens my first two years of gardening–and these are the source of much inspiration or practical projects that you, dear readers, read about on this blog. These gardens have inspired me, encouraged me, and nurtured me as I was able to nurture and tend them.  We were mirrors of each other; reflections of the spirit.  I was happy, fulfilled, and content–and the garden responded with bounty and seemingly limitless growth.  This year, things are radically different–both within and without.  I’ve gone through one of the most difficult years in my adult life, and most of the major incidents that I’ve suffered this year have taken place in my home or on the land.  I’m seeing a relationship between these events and what’s happening in my garden, and I wanted to take this time to explore that relationship.

 

In a nutshell, I went through a divorce and end to a seven-year relationship in late 2012 and have suffered numerous serious hardships and betrayals with family members and friends since that time. I invited a family member that I was close to to come and live with me after the divorce; he expressed interest in what I was doing here in terms of sustainability. That turned out to be a horrific experience and I was seriously taken advantage of, my world turned upside down…in the end, it was worse than the divorce.  This, and many other events, of the last year consumed my energy and shifted my usually-positive and upbeat view into something filled with sadness and suffering. And these effects were felt energetically in my garden.

 

Blighted tomato leaves...

Blighted tomato leaves…

Despite good soil and composting practices, biointensive gardening, good crop rotations, and so forth, my garden is literally half as productive this year as it has been in previous years. Furthermore, all of the things I went through, mainly,  happened in my home or on my land–which matters.  All seemed to coincide with important gardening events.  Starting seeds and planning my crops was disrupted by the divorce and my need for recovery in the latter part of 2012 and earlier part of this year; the difficulty with my family member and some friends began right as I was planting my tender seedlings into the garden around the end of May.  As the garden was in need of tending throughout June and July more issues with my family and friend circle surfaced, and much of what I could have done was lost to weeds and pests.  Every critical garden event seemed to be mirrored with yet another life event that caused trauma and sadness.  And my usual bountiful garden is wilted, diseased, and withered.

 

Tomatoes are worth discussing here as a specific example. Tomatoes are my most important veggie; I worked for years to be “tomato independent” and grow all of my own tomatoes for sauce, salsa, dried tomatoes, etc. My tomatoes began blighting in early July; this was when some of the worst events with my family member and friends were occurring. A good friend and I spent several hours cutting off the blighted branches to save the tomato crop after we noticed the blight (which creeps up from the ground); despite our best efforts, the blight kept returning. As the events surrounding my family member intensified, so did the tomato blight. By mid-August, my family member moved out but the blight had taken most of the tomato crop. I went into the garden last week and the last of my poor tomatoes were literally all blighted and rotting on the vine before they were even ripe–I cried and cried, and then I cleaned them up and realized that there was a lesson in all of this for me, and important lesson. Its not a coincidence that tomatoes, one of my main crops, were the hardest hit by the blight–these are the plants I care the most about because they allow me to be more independent from the system, these were the ones I put the bulk of my energy into growing in the previous year.  And these are what suffered the worst.

 

Blighted plants...suffering.

Blighted plants…suffering.

I think my own story of what happened to the garden this summer is a microcosm for the broader world.  Events got out of hand in my own life, and that caused my relationship with the land to change–what was within me was reflected in the land I tend.  I’ve spent the last month and a half recovering from these events, and they have caused me to grow substantially, but the process was certainly a challenge.

 

There is an energetic connection between humans and the land–even for those present day Americans who don’t want to admit it, the connection is there.  When we are suffering, the land suffers.  When we destroy the land, we destroy our home but also, our spiritual connection.  I’ve written about this concept before in regards to the forest to which I belong (which was cut when I was 14 and regrew, joyfully, in the years since and now provides healing mushrooms).  I think about the world in peril now-much of what we see is human caused, or human facilitated.  And its a lot of suffering–oak blight, emerald ash borer, some kind of maple spot disease I have yet to identify, loss of habitat, loss of species, ocean acidification, and so forth, are all caused both by humanity’s physical actions, but also our lack of spiritual connection.  When most of America spends its time watching 4-6 hours of TV per day, consuming products that are 90% likely to end up in a landfill within a year of purchase, and engaging in practices that are directly destructive of  the lands we inhabit, I do not think it surprising that we are seeing so many tree blights, floods, and so forth.  There are physical causes, yes, but I would also argue that there are spiritual causes.  For the first time in human history, perhaps ever, our civilization has spent the last few generations disconnecting itself from food growing and production and interacting with the land.  This has a very high cost, and its one that future generations will continue to pay.

 

But all is not lost…as we move through the wheel of the seasons, ever new and yet ever the same cycle repeating, once again, a new season is upon us.  With the coming of the equinox, fall is here.  And with late fall comes the cold, the dark, the winds, the snow.  And with that cold, the land heals, it rests, it lays fallow.  In the spring, at the other side of the wheel of the year, the equinox will be upon us again, and I’ll have a chance t replant my garden anew.  To learn from past mistakes, and to heal myself through the growth of the garden.  I hope that others can do the same–that we can bring our own lives into alignment with the natural world again, so our lives and our lands can benefit.  As within, so without; as above, so below.  This is today’s lesson from the magical garden.