Tag Archives: deep listening

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

 

Red Elder – helping the forest recover

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

 

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

 

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

 

Observing, Interacting, and Deep Listening

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

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

 

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

 

Observation and Interaction: The Lay of the Land

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

 

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

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

 

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

 

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

 

Deep Listening: The Will of the Spirits of the Land

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

 

 

Goals and Interventions

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

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

 

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

 

 

Ecological Succession Support and Forest Restoration

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

 

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

 

Forest Hugels cleared from the Sassafras grove area

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

 

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

 

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

 

Forest Hugels two months later as spring sets in

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

 

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

 

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

 

Mayapple in a regenerating portion of the land

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

 

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

What about the inner/energetic work?

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

 

Conclusion

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

A Druid’s Primer on Land Healing Part IV: The Process of Unfolding

For the last month or more , we’ve been exploring the nature of land healing and we will continue that journey over the next few posts.  I’ve been doing this work intuitively for a very long time, and its taking time to unfold from my mind and spirit through my fingers and into written form!  In the first post in this series, we explored the different kinds of “healing” work that we could do both physical and energetic. In the second post, I shared the two kinds energetic healing through a visit to two sites – boney dumps (energetic healing) and fracking wells (palliative care). The last post examined what we mean by “energetic” in energetic healing.  Starting with today’s post, we are into the “how to” part of this guide–methods, rituals, ceremonies, and more of energetic healing. Today’s post explores the first of the magical practices for land healing – the process of unfolding.

 

The Preliminaries: Magic, Power, and Hope

The Promise of Healing

The Promise of Healing

Magic as a means of enacting physical changes upon the landscape has been around as long as humanity, and it wouldn’t have survived in such a multitude of ways and settings if there wasn’t something to it, something that worked. For a discussion of what magic is and why it works, and for those wanting a sound introduction to magical philosophy from a druid perspective, I’d suggest John Michael Greer’s Druid Magic Handbook as well as his Inside a Magical Lodge book (which is one of his most fantastic, if under-read, books). Any of the works of Dion Fortune are also very good for this (her novels are especially approachable). You don’t need these magical theories, but I find that they are very helpful for deepening your own understanding.

 

Whatever your philosophy on magic, the important thing is this–despite all of this destruction that you are bearing witness too, all over the lands–you are not powerless. We must shed that sense of powerlessness if we are to help the land heal at all.  An inner sense of empowerment is particularly critical for land healing work–if you go into the work saying, “I’m not going to make a difference, but I’m going to do this anyways” then you infuse your work with “I’m not going to make a difference.” If you go into it with the attitude of “I’m going to help heal this land” then that is what you infuse your work with. This is not to say that you can’t feel anything else–we are hit with a range of emotions when we see lands in need of healing. Those are human, feeling responses, and they too can be channeled into the work at hand. I would be more worried if you didn’t feel anything (and so many people don’t!)  What I am saying, however, is that the defeatist attitude of “I can’t do anything” is not one to bring with you into the healing work.

 

I want to say one more thing here concerning the preliminaries–anyone, anywhere, can do this work. You can be brand new to this work, to being a druid or new to walking any other earth-centered path, spiritual or otherwise–and that doesn’t matter.  What matters, here, is a willingness to learn, to grow, and to engage in the work of healing.

 

Step One – The Process of Unfolding: Deep Listening

The first step in any healing work–energetic, physical, or palliative–is to pay attention to the needs and messages of the land. You might think about this listening process as similar to building any other friendship. Let’s say you meet someone on the street and you get talking. This person appears fairly run down, old coat, worn gloves, possible chronic illness, and so on. You wouldn’t immediately give this  person $20 out of sympathy or a new set of gloves–perhaps she doesn’t want those things, or need those things, or perhaps you were mistaken in your assessment. The only way you can know for sure is to actually get to know this person and see if there is any actual help you can provide that is appropriate and reasonable. Lands, especially damaged lands, need the same kind of respect. They won’t automatically “like you” and be open to you; assuming what they need before actually finding out is a real problem.  In fact, many lands are quite the opposite–they have been actively harmed by humans and are very closed off to human activity. So the question is–how can you build that friendship?  How are you any different than others?

 

This first step is directly connected to both druid spiritual practice and permaculture design and represents a synthesis between them. On the side of druid practice, one of the very first things new druids often do is to to spend observing nature. AODA teaches this in two ways through spending time in nature in stillness and in focus. These ways of observing (which I blogged about in detail last year) help us see, on the physical landscape. But there is also the matter of observing with your intuitive senses, those beyond the original five (see Deep Listening, below).

 

Light through the trees--a sign.

Light through the trees–a sign.

Permaculture design also provides a similar suggestion to druid practice; the first design principle in permaculture being to observe and interact. Before we do any physical regenerative work on a site, we must first observe and interact with that site to understand it so that we are able to work with nature’s flows and rhythms. As a permaculture designer, this would happen through what we call site analysis and assessment–where we’d look at the wind, rain, slope, ecology, light, pollutants, and so many other features. As an energetic land healer, this assessment still takes place, but through deep listening.  In permaculture design, the recommendation for observing and interacting before making changes to the landscape is a full year.  The idea here is that we can’t get a full sense of the land or what changes would be best if we don’t spend time first understanding it in all its cycles and seasons–and this is wise advice for land healing. I don’t think that this longer time frame is unreasonable for land healing either in many cases, truthfully, and we can learn much from understanding that speed is not ideal in most cases (we’ll look at one case where it is critical in an upcoming post, however). I wouldn’t prescribe any set time for the process of deep listening as a land healer, but recognize that this first step may likely not happen in one sitting :).

 

Deep Listening. To begin the healing work then, we need to do deep listening to the land on the inner planes and outer planes (please see my my posts on tree workings for additional specific methods of doing this deep listening). This deep listening to the needs of the land is critically important for the healing work you are going to undertake–what does the land want and need? How can you best serve the land? The question of how to go about this healing is an important one. Depending on how long you’ve been on this path, and what your own gifts are, you may not need any advice in this area. But for those of you who are newer to this work and are still developing your gifts, there are many ways to listen, and here are a few of them:

  • Gut feelings  and inner knowing. All of us have “gut feelings”, although the nature of them depend on how much we’ve honed that intuitive gift.  Sometimes, when I meet new land that is in need of healing–and in want of that healing–I get a strong gut feeling about it. I just know what I am to do, its like it unfolds from within. I won’t immediately act on it, but rather check it with other methods of deep listening.
  • Listening on the outer planes. Deep listening involves listening with both your ears and your soul. Just like you were sitting with that person you met, listen to the sounds and the silences of the landscape. The silences are just as important as what is said. This is particularly true as the silences of the natural world are descending on the landscape–what sounds should be there but are not there? What else do you hear or not hear?
  • Other Senses on the Outer Planes. When we listen to someone, say, a friend who is telling us of his suffering, we don’t just listen with our ears.  We look at them, we may use our sense of touch or any other senses.  Your other physical senses are also part of this deep listening work.  By this, I suggest paying attention to the plants, animals, waters, wind, birds, etc.  Walk around the site and observe.  Sit still–for at least 30-45 min–and observe. The land can speak through many forms–pay attention to all that you see.
  • Listening on the inner planes. Deep listening involves listening with both your ears and your soul. There are many strategies for inner listening, and I gave a number of them in my post on Druid Tree Workings (and I refer you there). One of the best strategies I use for meditation is to sit still, quieting my mind, and opening it to the land and see what messages come. This takes practice–we have to quiet our own thoughts enough to hear the land.  But with pratice, and time, messages will come. Messages may be in many forms, depending on your own gifts–you may hear inner messages, see images (like see you doing something), get a strong feeling, etc. If you are new, it might be that you will learn how to do this through the process of deep listening in this particular spot–so come back often, and know it takes time to develop these senses. Be open to these, and don’t doubt your intuition.
  • Divination. I usually like to check my responses against some form of divination. You can use tarot, geomancy, a pendulum, iChing, ogham, etc.  Use that to ask questions about the nature of the messages you receive.  I like to use this as a secondary approach, to confirm my suspicions.

 

Small, Slow Solutions. The second principle of permaculture that interacts with this step is the idea of small, slow solutions. Land healing is a process of unfolding.  Its a process that may unfold over seasons or years–this is the time under which the land lives–and these are the same cycles and seasons that govern our own lives, even if we have become disconnected from them. What this means is that sometimes, this listening will take time, many visits, and intuition. You may not get a clear sense of what to do on your first visit. The land works on the seasonal cycle and moves at a different pace than you do. Nature heals slowly, but surely, and so it may take time for you to ascertain what, if anything you are to do. Begin by taking the time, the real time, to listen to the land.

 

 

Step 2 – Ascertaining the Nature of Healing Work and Building Trust

The whole point of step one is to take the time to ascertain the nature of the healing work on two levels. First, ascertain the kind of work that needs to be done: Is this physical land healing work? Energetic healing? Palliative care? Should I be doing any work at all? The most important thing you can do, if you are doing energetic work, is ascertain which kind of healing you should be engaging in or should not be engaging in. Part of this is that you need to understand the history of the land in terms of past use by humans, present use, and future use by humans.  Some of my earlier posts in the series looked into this in more detail.  And so, this second step is about now that you’ve done your deep listening, you can ascertain the nature of the work at hand.

 

Sometimes, the path leads away....

Sometimes, the path leads away….

One of the key questions above is the last one I listed–should I be doing any work at all?  In some places, nature prefers to heal on her own and does not want outside help. And if that is what your deep listening has revealed, respecting that boundary, and honoring it, is a tremendous healing step forward for the land. I know this seems counter-intuitive, but I encourage you think about it this way: the land has repeatedly had boundaries crossed by humans without its consent. A human who respects and honors a boundary is a tremendous step forward and shows the land that not all humans are there for exploitation. So if this is the message that you receive, do as is asked, and understand that that, too, is a deep kind of healing work.  It might be that you are asked to walk away permanently, or, perhaps at a later point months or years later, when you return, you are then invited to do healing work.  Walking away can be a kind of test, or it might be the genuine desire of the land at that time.  Regardless, when you are told not to engage, respect that voice and leave.

 

A good deal of this initial work–deep listening, walking away, planning for healing–also functions to build trust between you and the land.  If you are healing land, its because something or someone (most likely humans) damaged it. Trust is critical for real healing to begin.  \Again, I’ll go back to our human analogy here–someone who has been tremendously hurt by others may not want you running up and giving them a big bear hug–trust is slow.  The land is no different: trust must be built.

 

Conclusion

I think some might respond to what I’ve written in this blog post today and say, “wait, there’s no actual magic here!”  Yes, what I’m talking about above is magic, although not in the ceremonial or ritual sense. You can’t be effective in a ritual sense if you don’t do this magical groundwork.  In fact, you’ll notice I’ve been taking quite a bit of posts to get into the actual magical practices of land healing work. This is very much by intention–the groundwork, the preparation, is so key for this. If you don’t do this work, the rituals will not have the effects you want them to have. I think there’s this idea in the earth-based spiritual communities of finding a ceremony or ritual or whatever, from whatever source, that sets the intention and then doing it. You look it up in a book, do the working, and wait for the results. Land healing is not like this and because it’s healing work, it must be done slowly, intentionally, and respectfully.  The magic is in the process of unfolding, and the ritual or ceremony is the final stages of that work in some cases. I also want to mention here that not all healing is ritual or ceremony–there are many other ways of healing, and we’ll be exploring those in detail as well. So if you’ve followed along this far, hopefully what I am saying here is clear to you–next week we’ll delve deeper into the magic of land healing and move onto the next steps! (And yes, the ritual and ceremony are coming, when we are ready to talk about them! :P)