The Druid's Garden

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

A Druid’s Primer on Land Healing, Part IX: Healing Our Lands Physically, Energetically, and Spiritually May 29, 2016

Alternative Front Yard full of healing and habitat

Alternative Front Yard full of healing and habitat!

As I walk through my neighborhood in this quiet Pennsylvania town, I am struck by the contrast. On one hand, many of my neighbor’s lawns are monocropped with grass–one after another, green expanses stretch on and on. Dandelions are quickly sprayed, and uniformity reigns supreme. This is the language of “progress,” the look of industrialization, and the announcement of humanity’s dominance over nature. But yet, on many blocks, one or two households have embraced a different paradigm: kale and strawberries along the front green area between the street and the sidewalk growing for any who want to harvest, pumpkins climbing through hedges, a completely alternative lawn full of herbs that requires loving care, but certainly not mowing. A fully abundant 1/10th of an acre with fruit trees, raised beds, grape arbors, and beautiful carved wooden sculptures. This is a sign, to me, that change and hope are possible and that the language of healing, the language of regeneration, touches the hearts and souls of so many here.  Part of this is facilitated by community groups: this town has held an Herb Study Group for over 30 years as well as an avid group of gardeners, and alternative lawns and growing spaces are accepted here (although still not the norm by any means). The contrast between these two spaces, both energetically and physically, is quite impressive. And this isn’t the only kind of regenerated space you can find nearby: after the strip mines complete their work, they are now required by law to return the landscape. Usually, this means planting scrub pines and watching the goldenrod come back in with very limited biodiversity, but occasionally, you find a druid wandering among those places, spreading magic seed balls infused with the energy and light of healing or planting nuts in the bare soils–and the seeds of biodiversity that can help this land transform and regrow the many things that were lost.  Now, new ecosystems are being reborn in those places that were once stripped bear.

 

And, a place I’ll be visiting this summer to do some backpacking is the PA Wilds region, an area with almost 1.5 million acres of forests. These forests were once desolate, logged areas, with almost 100% of the forests being clear cut about a century ago, much of the logging to fuel industrialization and expansion. While these forests are still under threat from fracking and oil exploration (especially in the Allegheny National Forest), many of these lands are regenerated with abundance and life. Even wild elk roam once more!

 

Truly, as a land healer, being part of spaces that can be, or are being, actively regenerated–and healed– is my favorite kind of work. I say it’s my favorite work because the other work I’ve talked about, in the last four or so posts in this series, where you are witnessing, holding space, sending energy deep into the heart of the earth is all really hard–energetically hard, emotionally hard, and can be physically draining.  Its even hard to write about it, which is part of why this has taken me so long to finish what I thought was going to be a short series on the subject!  But the work of regeneration, of taking damaged lands and helping them heal–the work of this post: it is work that regenerates the spirit. It grows as you grow, it unfolds and you unfold with it is perfect harmony.  This work allows us to share our gifts of creativity, nurturing, healing, and joy and reconnect with the living earth around us.

 

Layers of regenerating forest!

Layers of regenerating forest!

I’ve really been talking about this subject of land healing seriously for over a year now from different angles, especially focused on the physical regeneration of the land through my posts on healing hands, on refugia gardens, on seed saving and spreading seed balls, on alternative front and back lawns, and even further back on homesteading and my own regeneration work in Michigan. As you can see, I’ve written a lot on this blog about physical work of land healing as spiritual work, and I want to talk today about the linkages between the physical and spiritual dimensions and the more energetic aspects of this work.  Because while the land always has the power to heal–energetic work on our lands can help it heal much, much, faster.  Consider this like a burst of healing energy to get the land abundantly growing again!  This is, for now at leats, the final post in my Druid’s Primer for Land Healing series, although I do have some more specialized topics planned in the future. You can read the full series of posts here: Part I, Part II, Part III, Part IV, Part V, Part VI, Part VII, and Part VIII.  And once you’ve done that, come back, and we will talk about how to heal our lands!

 

Where Healing Can Happen

I want to return to my very first post in this series briefly, and remind you about the places and spaces that land healing–land regeneration–can happen. This direct healing work should be done not on sites that are actively being damaged outside of your control (repeated logging, strip mines, etc)–this is the work of palliative care, and I refer you to earlier posts in this series. Nor is it the work of a site that is going to be destroyed–this is yet another kind of spiritual and energetic work. Today’s work is for sites that have had damage (whether it is that the ecosystem has been removed because of construction, mining, or even replaced with a lawn) and is in a place that it can now heal again and is free from possible damage in the immediate future. This is really an important distinction to understand, because the wrong kind of energetic work can be damaging. Here’s what I mean: a lot of the techniques I will describe in this post are techniques of the energy of spring and that of fire–its about waking up, getting things flowing again, coaxing the spirits of the land out of deep slumber and hiding.  The last thing you want to do is do this work if the land will end up being destroyed so soon again. That’s like rousing a sick person out of bed, and moving, when all they really need to do is sleep through the worst of it.

 

Preparing for Healing Work and Building Relationships: Feeling Your Way Into the Work

If the land has been damaged for some time, the spirits of that land may have fled, gone deeply underground, or are otherwise closed off. I experienced this on my land in Michigan when I first arrived. I remember standing beneath the giant white pine tree, next to the second white pine stump that was it’s partner and had been cut off haphazardly by the previous owners. I sensed the spirits were there, but there was tremendous sorrow, anger, and resentment of all that had been done to the land. I began, before doing any healing work, with the work of apology and witnessing, acknowledging what had been done and showing that I was a different kind of person and was here to help. I don’t think, at first, I was accepted as someone who would heal. And so, I  my waited, knowing that things would unfold in their own time and in their own way.  The only thing I did during this time was clean up active piles of garbage (like a burn pile) and scattered debris, and then I enacted the first design principle of permaculture: observe and interact.

 

Time for some regeneration!

Time for some regeneration!  This is one site I’m working with at present.

Shortly after I moved in, a racoon that had distemper showed up in my yard in the early morning hours. The racoon was out in the day, and after I determined that he didn’t have rabies based on his symptoms, I sat at a distance, holding space with him, knowing that his time was near.  He passed a few hours later. I dug a deep hole, blessed it with flowers and sacred water, and had a small ceremony for him.  I covered him up and piled a cairn of rocks quite high, knowing that if his body was left out, the disease would spread.  Sure enough, over the next few days, a number of critters tried to get into that hole, but were unable to do so due to my careful burial. The distemper was stopped from infecting any other animals.  After the raccoon incident, the land opened up, and the actual healing work could begin.  I realized that the raccoon was a test, and apparently, I had passed.  It was at this point that the spirits of the land spoke to me, shared with me the healing work that was to be done, and I began in earnest.  I will also say that that wasn’t the only test, and they come at unexpected times!

 

A Patchwork of Approaches

No single person’s approach is the “right” approach to land healing work.  You may have a very different skillset or background than I do, so I would suggest that you take the approaches here and use the ones that work for you (and I am very interested in hearing approaches you have used–please share!)  I would also really strongly encourage you to bring others in for the healing work.  For example, my sister is a Reiki Master Teacher, and the way she moves energy is very different than the ways that I do as a Druid.  It was a welcome thing for her to come, after I purchased my land for example, and do her own kind of energetic healing.  Another friend was an incredible musician, and radiated his healing energy out to the land with a series of wonderful folk songs.  And so, you might think about the land healing work you do like a colorful patchwork quilt with different designs: many approaches can work, and the more, the merrier!  So with that, here are some that I have found particularly effective.

 

Physical-Energetic-Spirit Connections

The most important aspect of all of this work, whether you are doing music, reiki, ritual, or other sacred work that I describe below is that you understand the relationship between physical healing and energetic healing.  You might think about this in an analogy with human beings: we have a physical body, we have emotions/heart, and we have a soul. These are all interlinked, and yet, each needs a different kind of healing energy.

  • Our physical regeneration of the land, through tending the wild, scattering seeds, replanting and regrowing, is like the physical regeneration of our bodies.  This is building habitat, reintroducing species, creating spaces for life.
  • The energetic regeneration is a lot like helping heal a person’s emotional scars: this is a completely different kind of healing, done by different strategies or even a different kind of healer. This is rebuilding the human-nature connections that have been severed, reconneciton, rebuilding trust.
  • The healing of the soul–is like the deep spiritual work we do as humans. I tie this analogy to that of the spirits of the land, those non-corporeal beings that reside in our lands and make magic there. River spirits, tree spirits, larger guardian spirits, animal spirits, plant spirits–so many live in our lands.

It is on all three levels that we can work to provide the most benefit; but work on even one of these levels also benefits the other two in the long run.  And, so, today, we explore the healing work we can do on the energetic and spirit levels: that of ritual, sacred spaces, gaurdianship, and more.

 

A Full Season of Rituals: Infusing with the Blessing of the Sun

I’ve mentioned before the method of drawing energy down from the sun and infusing the land with light as a way to clear energetically bad places, and we are going to build upon that method (which I shared in my last post in this series, including a barebones structure of a ritual that you can use).  In the case of land healing when the land is ready for regeneration, I would suggest more than just a single ritual for this work; where in the case of palliative care, one ritual is all you need or want to do. In the case of land healing,  I would suggest either a full year of rituals (four, minimum, at the solstices and equinoxes) and, if possible, the setting of a standing stone to permanently channel that light down and within (I explained the standing stone technique more fully in my earlier post I linked above).

 

In the case of energetic land healing, I find that most of the work I do in this area is drawing energy towards the site and infusing it with healing light.  The ritual that I most often use for this is one from the AODA, our seasonal celebrations, which works directly with the three currents and which serves as a land healing and blessing, drawing down the light of the celestial heavens and the sun.  I’ve shared a barebones structure of it in my last post.  You can purchase the AODA Grove Handbook for a complete version of this ritual for a group (or if you are a member of the AODA, we will be releasing a New Member Guide soon that will include solo versions of the ritual).

 

The power of the sun!

The power of the sun!

You can use the structure I provided in my last post, with one major exception: you are doing a series of rituals instead of just one.  The first ritual you do should be the one I outlined in the last post–clearing away the energetic darkness. Think of this like the pain and suffering that need to be healed, and only once they are healed, then the light can come within the land. I kind of see this akin to a clay pot–when you start land healing work, the pot is often filled with negative energy, with darkness, and the first thing you have to do is clear out the stuff that’s already in the pot before you can fill it with something better.  So the first ritual does that.  You can use any other structure as well, with the intention of clearing the space first.

 

So a yearly ritual structure for intensively providing energetic healing support to the land might look like this (using the energies of the season for a guide).  I’d personally start this work if possible in the Winter Solstice, but starting the work anytime is also appropriate.

  1.  Winter Solstice and/or Spring Equinox: Clearing out the darkness and bringing in some light.
  2. Spring equinox and/or Summer Solstice: Infusing the land with light for a blessing.
  3. Summer Solstice and/or Fall Equinox: A second infusing of the land with light for a blessing; establishing guardianship (see below)
  4. Fall equinox and/or Winter Solstice: A third infusion of the land with light for a blessing; deep listening on the next steps to take.

If you are also setting a standing stone (or even building a stone carin), you can focus your ritual on the stone itself.

 

For the differences in these four kinds of rituals, visualization is effective: imagine the energy coming down from the star, through the sun, and down into the earth, filling the land with light.  Purging of darkness, and then, seeing the light infuse into the land, up into the roots, and so on.

 

Creating a Sacred Space

I have found that establishing a permanent sacred space on the land (even around the entire land that is undergoing healing, if appropriate) is very effective. I have written on this particular thing in a number of posts, so I refer you to my sacred space series of posts for more information on how to do this.  One key here is to listen carefully, and to build a sacred space that you can tend and visit often.  This might just be leaving a small offering, sitting quietly, observing, meditating–the important thing here is that a sacred space is created by the union of yourself and the land, and your presence is needed for it to continue to function.  In the case of my homestead in Michigan, I established the whole property as a sacred space, and worked it diligently in a number of ways.  And you should have seen how it grew!

 

Communing with Spirits

On the matter of healing the soul of the land, we must reach out to the spirits of the land if we are able. Some people have particular gifts in this area in terms of direct communication, while others’ gifts lead them in a different direction.  Divination tools can be useful here. I would say, if nothing else, leaving an offering for the spirits (possibly at a shrine you construct as part of the larger sacred space, above), acknowledge the spirits, and most importantly–welcome them back. Let them know that you are doing work here, that the land is no longer in danger, and that it is safe to return.  They will take their time, perhaps, in manifesting, but be patient. And look for signs of any kinds (see my Druid’s Tree Working posts for how to commune with them, the strategies are very much the same).

 

Re-establishing Eldership

The Ancient Maple - An Elder of the Land

The Ancient Maple – An Elder of the Land

One of the problems that happen, especially with forests and logging, but really with any site that has been destroyed, is that the land loses its elders.  You’ve probably met those elders areas in lands that are whole–the ancient wizened oak, the tall white pines, the ancient elk with a massive rack of horns.  These elders are those who have inhabited the land for many cycles of the sun and moon, and who hold presence and history in those spaces.  They are like a nexus of energy, with many linkages throughout the forest. They have tremendous energy surrounding them, a strong spirit, wisdom.  The English language fails me here, but I hope you understand. The problem that new lands face is that they have no elders, that presence may have been lost.  I have found that part of healing is helping to establish the patterns of eldership. You want to do this carefully and in full support of the land and her spirits, but here are some suggestions.  These suggestions really apply to the plant kingdom; I have less experience with animal eldership (but perhaps one of my readers does):

  • Stones, rivers, and other inorganic features have been around a very long time.  Some stones even hold the patterns of fossils of ancient trees.  They can temporarily hold this kind of energy until a living elder grows and is established over time. Living elders are important, however.
  • Bringing a piece of an elder from another place can sometimes work.  For example, First, find an elder in another place, and see if that elder will let you move a small piece of themselves (like a branch) and place it somewhere you are led to place it.
  • Finding the offspring of an elder who was cut (in the case of a tree, as these elders are often trees) and nurturing that new offspring can also be done.

 

Re-establishing Guardianship

The sacred compact between humans and the land, and the symbiotic relationship between them, is destroyed when the land is stripped bare or otherwise damaged. Re-establishing the human’s role as a guardian and tender of that land is important–and that is something that you can do if you feel led–but only if you feel led.  This involves a few steps.

  • First, feel this out out very carefully, making sure that this is something that the land wants and that you can do.  The land may want to be left alone to heal on its own for a time, and you don’t want to be there if you are unwelcome. It also needs to be something that you are making a long-term commitment to, so make sure you are stable enough, and rooted enough, for that kind of commitment.
  • Two, if it appears appropriate, making an oath to the land establishing guardianship (I will usually do this as part of a regular ritual at an appropriate day, such as at one of the solstices or equinoxes).  Make it clear what you are swearing to, and make sure whatever you swear to, you intend to uphold.
  • Three, regular visitation, vigilance, tending, and time spent–the work of the guardian.  This can be anything: from going to the land and visiting, being open and listening, to picking up trash, paying attention to the needs of the land, to protecting it from those who would seek to harm.
  • Regular work on the land should include gaining knowledge about the land: learning it’s history, learning the dominant species and how they interact, studying botany, learning the names and uses of the trees–enough to know if something is amiss.  Spend time on the land–overnight, in quietude, moving around–in all those ways.  Build sacred spaces.  Bring people there to help heal and grow. Think of this land like your focal point for much of what you do!

The role of guardian of the land is not one to take on lightly, but if you feel compelled to do so, it is a wonderful way of reestablishing those connections and helping the land heal.  It is really a lifetime commitment, and I only mention it here because it is so effective for land healing.

 

The Magic of Seeds

I’ll end my discussion today with two physical healing techniques that I’ve mentioned before: as I discussed in my series of posts on refugia and seed arc gardens over the winter months, land that is physically healing. When the land has been stripped bare, it needs the genetic material to regenerate.  This requires a knowledge of botany and ecology, but you can easily find lists of plants common to your bioregion, including those endangered. The same is true of endangered mammals, birds, amphibians, and bugs–and the kinds of ecosystems they need to be safe.  I very much believe in the work of scattering seeds, of tending the wild, and doing this intentionally as a land healer.

 

These days, I take my magic seed balls–of several varieties–with me everywhere.  The wet woodland blend includes seeds of ramps, stoneroot, blue cohosh, and mayflower.  The fields blend includes New England aster, milkweed, pluresy root, echinacea, and stinging nettle (all of these plants are on the United Plant Saver’s list, save stinging nettle and NE Aster; these two I added because we just need more of them around!)

 

A Permablitz

Finally, there is a tremendous amount of power in a group of people, a community, coming together to enact healing work. While this can be done doing ritual, like I described above, it can also be done through the physical work of healing the land.  In permaculture terms, we call this a permablitz, and it’s a way for people to come together and quickly replant, regrow, and tend the land.  I held a number of permablitzes at my own property and also helped many others in blitzes of their own.  The land appreciates this so much, as it provides a counter narrative to the many hands who had worked to destroy a place for their own gains.  These blitzes are generally focused on a restorative approach–perhaps earthworking (like swales) to hold water, almost always some planting or scattering seeds, and other kinds of work.  People want to feel like they are doing something, and blitzes are not only a great way to heal the land but also to help reconnect many with the living earth.

 

Tree in the fall months!

Tree in the fall months!

Concluding Thoughts (for now)!

This series has been going on for quite some months now–I must say, I was surprised by how much I had to say once I started writing.  It took a while to come forth, as some of the subjects were quite difficult to talk about, but I hope this material was useful.  I hope it is useful as you engage in your own land healing work, whether you’ve been doing land healing for a long time, or whether you are new to this process.  I think this the last post, for now, but I expect that this will be a topic I’ll continue to return to from time to time, as I learn new things and grow in new ways.  Thank you for staying with me throughout this journey, and I wish you the best in your own land healing endeavors!  I’d love to hear from you more about your own land healing work, and also, as you use these techniques covered in the nine posts, I would love to hear your thoughts, feedback, and experiences.  Blessings!

 

Sacred Gardening through the Three Druid Elements – Designing Sacred Spaces and Planting Rituals December 5, 2015

A representation of the 3 druid elements

A representation of the 3 druid elements

A number of people have asked me for ceremonies and activities that help facilitate sacred work on the land in various ways. Why would we want such ceremonies? Quite simply, because we can get the most effect by combining actions out in the world with ritual and other forms of magical practice on the inner worlds. For many years, I’ve been using my  druidic practices to help my work with plants and gardens. So in addition to the practical work of growing my own food on my homestead, practicing permaculture, regenerating lawns, and building a healthy ecosystem, I designin with the elements in mind, performing land healing and garden rituals, and engage in other sacred practices.  These two parts form a cohesive whole that unifies spiritual practices with everyday living.

 

Today, I’d like to share the first of a series of  posts on principles from the druid tradition that can be used both for designing sacred garden spaces and for simple rituals and sacred activities that can be used with gardening. And because I’ve decided to spend some extra time in my art studio in the winter months, so I’ve done my best to provide some illustrations for this post :).

 

The Three Druid Elements: Nwyfre, Calas, and Gwyar

In order to craft effective ceremonies to support sustainable activities, we need an underlying theory that helps us work with various flows of energy.  The Druid Revival has a set of three elements (we like to do things in threes) that are quite useful to understanding and enacting some sacred space rituals and building sacred spaces. A lot of current pagan and earth-centered practices use four elements, and there is so much out there about the four elements already, that I don’t really need to say a lot about those (and they are effective and useful for sacred gardening practice–see my elemental tree planting ritual here, for one such example).

 

The three elements are worth considering as an alternative or used in conjunction with the four elements, especially in regards to nature spiritual practices surrounding the land.  These three terms use Welsh words and pronunciations (like many other things coming out of Revival Druidry). They do not cleanly map onto the four elements, so don’t try to see them that way. See them, instead, as an alternative elemental system that emphasizes different properties of the world–all elemental systems do that, generally–they serve as an archetype of things that we can see or experience or know.  They are three archtypes, three ways of representing the inner and outer worlds of our experience.

A second representation of the three druid elements

A second representation of the three druid elements

Nwyfre (NOOiv-ruh): This first druid element is represents the life force and consciousness within each living being.  It is associated with the sky and the heavens; it represents the spirit of things; the mind.  The term means “sky” or “heaven” in the Welsh language.

 

Nwyfre in a gardening/growing/land healing context refers to the spirit of life flowing through each of the plants. This is the spark of life that encourages a seed to grow; it is the magic within the plant; and in some forms of herbalism, this would be the spiritual energy of the plant and the plant spirit itself. Nwyfre is not a physical thing (like Gwyar or Calas, see below); it is the spirit behind the physical thing. Nwyfre is often what we refer to when we talk about things unseen, “energies” of spaces and people.

 

Nwyfre is also the mental processes associated with gardening–its the design work, the thoughtfulness, the planning and careful consideration.  Its the feeling you get when you enter the garden; its the awareness that is awakened with a sacred connection to the plants.

 

Gwyar (GOO-yar) – This druid element represents the principle of flow, of movement, and of change. It is associated with the energy of the water (although is not limited to it); it represents the change that is inherent in all living things. The term means “flow” or “fluidity” in the Welsh language and we can refer to it as energy flows (in physical manifestation) of all kinds.

 

Gwyar is responsible for the change we see in the plants across the season; its the growth of the seed from spout to adult plant and finally into decay; its the flow of the seasons moving ever forward. Gwyar is the flow of the sap in the maple trees that first signals spring; its the growth of the plants; the budding and leafing of the trees; the ripening of the fruit; and the eventual composting and decay at the end of the season. Gwyar is the flows of nutrients in the great soil web of all life.  It is the principle of Gwyar we see in photosynthesis, the conversion of light into energy and oxygen by plants. For homebrewers, it is gwyar that allows the physical fermentation and transformation of grains or fruit into alcohol. It is this principle of flow in herbalism, also, that allows the medicine to move from the plant matter into a menstra (for tea, tinctures, etc). When permaculture designers talk about “catch and store energy” we are referring to harnessing the Gwyar in the land for common good (through rain barrels, swales, solar power, and so on).

 

Calas (CAH-lass) – The final druid element is Calas, representing solidity or substance. Calas is that which is the physical manifestation of things within the world: their form, their substance, and their features that help distinguish them. This is the welsh word for “hard” or “stability.”

 

Calas is the physical being of the plants in the garden, the soil, the microbial life.  It is Calas you feel when you pick up the rich soil and run it through your fingers. It is Calas that is the feeling of your tools in your hand (although its Gwyar that makes those tools work!). Its Calas that is in the vegetables sitting in your harvest basket and ready for your plate. All of the physical manifestations of your garden; the solidity of the pathways, the size of the beds, the physical structure of the plants; the weight of the stones–these are Calas.

 

Mapping the Elements onto the World

You can map these elements onto another triad in the druid path–the triad of earth (calas), sea (gwyar), and sky (nwyfre).  If you are interested in working with these three elements, I would start by suggesting that you spend time meditating on each of them and also spend time examining these principles at work in the world.

 

For example, as I look down my street, I see the Calas in the pavement, in the trunks of the strong trees, in the physical body of the people walking there.  I see Gwyar in the rain falling on the street, in the movement of the branches in the air, in the swinging of the hands and walking of the people.  I see the spark of Nwyfre in the laughter of the children crossing the street holding hands in the rain.

 

Sacred Bee

The bee embodying the three druid elements

As a second example, we can think about the honeybee.  The honeybee’s physical body (legs, wings, abdomen, exoskeleton, eyes, tongue, and so on) represent Calas.  The honeybee’s flight and movement in the hive represent Gwyar.  The magic alchemical process that allows eggs in the hive to have the spark of life, the magical process where nectar is transformed into honey, and the blessing the bees bring to the land all can be represented in Nwyfre.

 

I would suggest that if you want to use these three principles in your sacred gardening work, magical practice, or daily life, you spend time with each of them.  Spend time focusing on one, meditating on one, writing about it, maybe sketching it or creating a song, and observing it in everyday life.  Do the same with the other two–while these three elements are simple on the surface, profound understanding can be found with dedicated study and work with these elements. Now that we have some understanding of the principles behind the three druid elements, we can consider how they can be put to work in a sacred garden space.

 

Using Nwyfre, Gwyar, and Calas in Garden Designs

The other way you can use these elements is by considering their role in the garden design process and think about integrating them physically into our spaces.  Let’s look at two such garden designs where these three elements can play a prominent role.

 

1. The Herb Spiral

The herb spiral is probably the most quintessential design from permaculture; the spiral is built up so that the top of the spiral is above the earth by several feet, making it drier, and as the spiral goes down, it has various small microclimates.  Some spiral designs (including mine here) include a water feature at the bottom.  I like the herb spiral a lot, as its simple to implement, encourages us to think about the plants and their microclimate needs, and looks great.

 

From a magical perspective, we can apply the three druid elements easily into this design: the spiral itself representing nwyfre; the stones, earth, and plants representing calas; and the flow of water and areas of wetness and dryness as well as the encouraged growth habits based on placement through gwyar.  There’s also a really good reason to put a standing stone at the very top, buried 1/3 of the way into the soil–stay tuned for my next post for more on the inclusion of the standing stone.

The Sacred Herb Spiral, complete with standing stone and sacred pool

The Sacred Herb Spiral, complete with standing stone and sacred pool

You’ll notice in this design drawing I’ve included a number of different herbs, many of them both magical and medicinal.  The top of the design starts with the herbs that like it hot and dry–rosemary and white sage being at the top of that list, perhaps with a bit of accompanying garden sage or clary sage.  From there we move into thyme and dill, who can handle it a bit dryer, along with echinacea (purple cone flower), a wonderful medicinal.  Basil or lovage, too, would work wonderfully around this spot.  Chives, chamomile, and calendula (along with others, like New England Aster) fill out the bottom.  Next, we get to the pool’s edge.  Mountain mint and boneset are two water loving plants that would like that spot, as would any other mint.  Finally, the pool itself can contain horsetail (especially if you are using sand in your pool) or calamus, two rooted and water loving plants.  This design can be modified to your own herbal interest and specific ecosystem.

 

2. A Larger Sacred Garden Spiral

We can expand the idea of the herb spiral to create a larger sacred spiral garden in which things more than just herbs grow.  Here’s a simple design for one that honors these three elements as well as recognizes the importance of an 8-fold wheel.

Larger Spiral Garden Design Inspired by the Three Druid Elements

Larger Spiral Garden Design Inspired by the Three Druid Elements

This design is flat, and the stone walking pathways (or mulched paths, etc) form the basis of the design.  I’d keep the beds in the spiral no more than 3′ across; its harder to manage a bed wider than that (I speak from hard-learned experience!)  The center of the garden offers a standing stone (more on that in my upcoming post) as well as a sacred pool with calamus and horsetail.  The edge, like the design above, is for water-loving plants, and then any herbs you want to grow work their way outward from the spiral.  The outer edges (which can continue on, beyond what I drew) can be home to perennial berry bushes, brambles, etc, as well as rotating annual vegetable crops.  I really liked the nettles there, at the entrance, serving as guardians….so many of our forests have those kinds of protectors, and stinging nettle is not only a great guardian of spaces but an incredible medicinal and tasty food!

 

So now that we’ve looked at the three elements in design work, let’s see how we can use them for prayer and planting.

 

A Garden/Land Altar Using The Three Elements

Setting up a sacred space and acknowledging the presence of the elements is an important step; its a way to encourage us away from the strictly practical and into the sacred.  Another way of doing this in an existing garden space is to setup an altar for the three elements.  You can use a flat stone or stump, and on it, place a stone for calas, for example; a bowl of water for gwyar, and some representation of nwyfre (a symbol like a spiral or an awen or else some herbs/incense (sage, mugwort, or lavender are my favorites, but you can also use any blend of herbs that have a strong connection with planes beyond the physical).

 

An alternative is to create a living altar, where you can use three plants to represent them: an earthy or rooty plant for calas (burdock, comfrey, dandelion, or any garden mushroom or mushroom log would be perfect here), a water plant like calamus, horsetail, boneset, mountain mint, arrow root, and so-on for gwyar, and a plant associated with the spirit realm (sweetgrass, sage) or strongly with the sky  (a climbing vine like nasturtium) for nwyfre.

 

A good way to choose symbolism for your altar is to meditate on each of the three elements and/or do a free association with them in order to come to a deeper understanding.

 

Three Element Daily Prayer

A daily prayer at your three element altar can be simple and yet effective. I might come into the garden and say this prayer at morning’s first light or before I begin to work in the garden.

“Calas, the form and the shape
Gwyar, the flow and the change
Nwyfre, the spark of life
Sacred elements spiraling
Bless this [garden’s/land’s/place’s] growing”

As you say the prayer, pause after each line.  You can touch the elemental representation on the altar as you pause.  Then, for Calas and Gwyar use your 5 senses closely to see how that element is manifesting in the garden at each moment. Nywfre will require your inner senses, but it too can be sensed in various ways.

 

A Simple Prayer for Growing Things – A Three Element Blessing

This prayer, or another like it, can be used to encourage many things to grow, anything from sprouts on your counter or seeds you have started to the planting of a new garden.  I use this prayer this after planting my first sets of seeds in the fertile earth, transplanting seedlings, or putting in new trees or shrubs.

Say: “May the essence of the earth support you in strength.”
Action: Pour a small bit of earth or finished compost over the growing plant/seed/tree. Alternatively, if you are planting seeds, plant them at this time.  As you are sprinkling the earth or planting the seeds, chant “Calas” three times and envision the seed’s deep roots and the fertile earth supporting it.

 

Say: “May the flows of the land transmute you in harmony.”
Pour a small bit of water near the roots of the growing plant/seed.  As you are pouring, chant “Gywar” three times and envision the waters flowing to the seed and the seed’s growth and change.
Say: “May the spirit of life bless you in wisdom.”
Smudge the plant with a bit of herbal incense (I like sage, mugwort, rosemary, or lavender for this purpose; see my post on smudge sticks for more ideas).  As you are smudging, chant “Nwfre” three times and imagine a spark of life shining outward from the center of the seed to facilitate its growth.


Say:
“May the triune essence of Calas, Gwyar, and Nwyfre bless infuse you with blessing and abundance.” and chant “Awen” (Ah-oh-en) three times to close out the ceremony.

 

Concluding Thoughts

As you can see, the three elements of the druid tradition represent a wonderful opportunity to work on a sacred level, creating sacred gardening practices.  These kinds of practices truly contribute to a “druid’s garden!”