The Druid's Garden

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

On Being Your Authentic Self, Part I: The Path of the Moon November 20, 2016

One of the struggles that has marked my own path of druidry, and the path of many others that I know, is the challenge of being and living our authentic selves. For me, this is the act of somehow balancing a spiritual path that is largely not accepted or outwardly disdained by broader society (including many of my own loved ones) with the need to be true to my own heart and soul and walk my path openly. There is a lot of fear in the druid community, and certainly in the broader earth-based spiritual communities, about being one’s authentic self, or being “out” of the broom closet, as some may frame it. I don’t think this fear has lessened of late, but rather, perhaps increased due to a toxic political climate, where intolerance and bigotry seem to be culturally more acceptable than in the previous decade.  The effects of this are that many of us feel crushed and unable to really be open about who we are. Going to any spiritual gathering, you can see this clearly: many people are just breathing a sigh of relief that they don’t have to hide who they are, what they believe, from a difficult outside world.  So the question I explore today is this: How do we live our authentic selves in a world that largely doesn’t accept our paths?

 

misty_forest

Why does living as our authentic selves matter?

I think that its critical that we find some way of balancing, expressing, and cultivating our inner spiritual paths in our outer realities of life. I’m sure many of my readers have felt the tension that you feel when you are, literally, feeling like two people living two separate lives in a single body. It makes you feel small and, perhaps, inauthentic. For example, some time ago, I briefly dated someone who wasn’t on my spiritual path, but who I otherwise liked a good deal. As I tried to share pieces of my spiritual path, I found him to be a brick wall on the subject, unwilling to engage with me at all, and unwilling to really even hear what I was saying. As our short relationship progressed, the longer I felt unable to share and unable to be supported by this person, I felt myself getting smaller and smaller, shriveling up like a raisin.  You can imagine how this relationship worked out! In a second example, I’ve found this same experience reflected in my relationship with my immediate family at points—how inauthentic I have felt when I’m not living my true self, when I have passively bowed my head at the meal rather than risk a confrontation with my father about my path. I don’t do this any longer, but for many years as a druid I did because I felt it would have been too hard to change the situation without conflict.  In my case, not able to be authentic self in intimate relationships took a serious toll on me.

 

Beyond our immediate relationships, it can be very hard to inhabit and see the world differently on an everyday basis. Core values of my culture (exploitation of earth’s resources) are at direct odds with my own values (nurturing the earth and helping her heal). Further, I have found it challenging to live in a culture that views my spiritual paths and practices as “crazy” or “nonsense” (a topic that I’ll discuss in much greater detail in next week’s post). On my way to work, I might commune with a tree spirit, honor the rising sun, or look for signs in the birds flying overhead. And then walk into my office and start my work—pretending these experiences and things are not part of my life.  Given this, maintaining that balance and feeling authentic is difficult.

 

One source of the difficulty is that this path helps us to shine so well.  When we spend time in nature, she heals us, wipes off the grime from us, and really helps us to feel more whole and complete. The beauty of who we are, the inner gifts that we have (that in other cultures would make us seers, shamans, leaders, healers), need to be expressed in some way that we feel matters. Failure to find ways of channeling those gifts, those passions, and that bright light that our spiritual path does leave us feeling more like the raisin than the lush juicy grape shining there in the sun.

 

Given all of this, I see essentially three paths forward to help cultivate more authentic selves: one of this is a “quiet” path of authentic living or what I’ll call the “Path of the Moon” and the second is a more “loud” path of being fully out about one’s tradition, or what I’ll call the “Path of the Sun.”  And of course, there is the Path of the Dawn, that straddles the two I’ll present.  I’ll explore the Path of the Moon in this post, and next week, I’ll explore the Path of the Sun.  Both deserve treatment on this topic, but both are inherently different work.

 

The Path of the Moon: Cultivating Authentic Living

Justice - balancing Inner and Outer Truths (from the Tarot of Trees, www.tarotoftrees.com)

Justice – balancing Inner and Outer Truths (from the Tarot of Trees, http://www.tarotoftrees.com)

One way to cultivate our authentic selves has to do with cultivating actions in the outer world in a gentle yet powerful way. Those that are familiar with the Druid’s Prayer for Peace (which has a few derivations) might recognize those words in the peace prayer: “Gently and powerfully, within the circle of all life, may I radiate peace.” We can gently, yet powerfully, radiate the expression of our spiritual path without necessarily being uncomfortable with being “loud” about our paths or blazing like the sun.

 

You might think about this work like the quiet light of the moon—the moon reflects the sun (our true selves) but does so in a way that is subtle and intuitive.  This path allows us to be non-confrontational, not to take up the path of the sun because we are either uncomfortable with the role, are private about our paths, or don’t feel that we are in circumstances which allow us to do so.  Whatever the reason, the path of the moon is a quiet path of living authentically in the world yet still allows us to live our true paths.

 

Why the Path of the Moon?

When I think about my own trajectory of being a druid, of living my own path and finding my way deeper and deeper into the forest, a lot of it had to do with my own comfort and growing experience. When I came to Druidry, I was coming out of years of growing up fundamentalist Christian, and then several years of being a secular humanist and agnostic.  I had a long road to walk, within my own heart and mind, to even take on the word “druid” in any public setting. I wasn’t ready; I didn’t really even know what I meant by druidry, so how could I explain it to anyone else? How could I defend it, if I was called to do so? This, then, is obviously one reason that you might take up the path of the moon.

 

A second reason has to do with life circumstances–so many of us are in places where it is detrimental, personally or professionally, to be “out” about our paths.  Maybe your professional life is one that it would be severely detrimental for you to be out and openly a druid; maybe you have a very conservative family and you are worried that they won’t leave you alone if they found out; etc. The point is, at least here in much of the US, we do not live in a world that is kind to those of our path. There is good reason for taking up the quiet path of the moon, as many of us choose to do in our personal, civic, and professional lives. This is not something to be ashamed of, but rather, it is often the work of self-preservation.

 

But it is precisely this tension that can cause us to feel like we are living two lives–the inner life of druidry or our other spiritual practices and the outer life of your “average” person.  And so, we need to find a way to balance those scales, to help us feel more authentic while still hiding away a large part of who we are.  So now, let’s look at some of the work of the Path of the Moon to see how we might live quietly, yet powerfully, and express our path:

 

1: Quiet yet Powerful Actions: Or, Beliefs Manifest as Actions.

One of the ways that I’ve cultivated being my authentic self more quietly yet powerfully is by engaging in external expressions of druidry that are not clearly or inherently “spiritual” to the casual observer.  In other words, while these activities are clearly expressions of my druid path in my mind, they are not immediately linked with such to others, and may be simply seen as “hobbies” or “interests” or “causes.” In this case, the actions are the outer manifestation of my inner beliefs; and people don’t need to now the why of what I am attempting to do, just the what of actually doing it.

 

For example, I can teach wild food foraging and herbalism classes through a lens of reverence and respect for the living earth. This doesn’t scream to people, “look at this druid doing this stuff” but it is fully in line with my druid path and I consider it some of my spiritual work in the world. Teaching people about how to carefully and joyfully interact in the ecosystem and teaching them about nature is a key focus in my own personal druid path.

 

Or for another example, in the last month or so, I have been asked to come and speak on behalf of ordinances for chickens and beekeeping in my small town; I ended up sitting across from a factory farmer who was opposed to both and had to defend small-scale urban beekeeping and chicken keeping. I did so because, for me, chicken and bee ordinances mean that more people can live more sustainably, and intuitively, these kinds of practices can raises awareness and connection with the living earth.

 

awen2_sm

2: Small Signs of Your Path

I remember the time I first came out as a druid in a quiet yet public way. After a powerful ceremony with fellow druids at a gathering,  where I had been led by the spirits to start attending to being less “closed”, I had returned home with a beautiful flat stone. I painted an Awen on the stone, and I decided to put it in my office at work. I didn’t say anything about it to anyone, but placed it there with a simple prayer. There it stood, as a symbol of my faith, in a very public setting. And when I eventually moved universities, the stone came with me, and it sits now in my new office, quietly radiating the light of my path. That was my very first step, that was my first step to being more public and out there about who I was. Every day, I would walk in my office and just say, “wow”, there I am with the symbol of my faith there on my shelf. Of course, most people don’t know what an Awen is, but that didn’t matter, because it mattered to me. Even a small act, like this one, can help us feel like we are bridging the inner spiritual realms with our outer spiritual living.

 

I think there are lots of subtle things you can do that are outer, yet quiet, reflections of your path.  Maybe its the carefully cultivated shrine in your back yard, the symbol you wear around your neck, the quiet prayers you say before each meal in the company of others.  Whatever it is, doing even these small actions can tremendously help you feel like you are living a more authentic life.

 

3: Shifting Daily Living Practices

The third thing that can help us live more quiet and authentic lives has to do with shifting our daily living practices towards honoring the living earth and treading gently. I’ve written a lot on this topic on the blog, from seed saving to recycling and reducing waste, to vermicompost and natural building, to reconsidering gift giving. Each small shift brings our own outer living in line with our inner spiritual practices.  These kinds of shifts can make us feel much more alive and attuned with our own spiritual beliefs.

 

Druid's Peace Prayer

Druid’s Peace Prayer

4: Cultivating Peace and Other Core Values

Even if we don’t feel we can fully be “out” about druidry while walking the Path of the Moon, we can certainly work to cultivate core values of our tradition.

 

For example, in druidry, one of the central values is peace.  We declare peace at the start of our ceremonies and we have prayers, like the druid’s prayer for peace,  that offer us as mantras for living.  I have spent a tremendous amount of time meditating on this particular prayer (along with the druid’s prayer), and thinking about how I can cultivate peace each day in my own dealings with others. As a reminder, I have the painting of the Druid’s Prayer for Peace hanging in my office at work, a quiet reminder to me to always work to cultivate peace even in what can often be some contentious politics in academia.  But I also work to cultivate peace with each of my relationships, and with my relationship with the living world (not killing bugs, for example).

 

5: The Hermitage of the Heart

In the Gnostic Celtic Church, which functions as the arm of the Ancient Order of Druids in America that focuses on clergy preparation and ordination, we have a concept called “the hermitage of the heart.” Its a simple, yet profound, concept that essentially says that we can maintain the inner joy, clarity, and peace our paths provide in a way that offers us some quiet distance from the typical everyday materialist life. In other words, it encourages us to see that distance between our culture and ourselves not as detrimental but as necessary for the preservation of a rich spiritual life. This philosophy can be useful when it seems the chasm is wide indeed, and can help us realize that authenticity comes not always from outer actions, but from deep within and how we frame the interplay between the inner and outer.  I find this principle is useful to use for regular meditation and reflection.

 

Conclusion

I believe there is a lot that we can do in the world that helps us live more authentically even when we don’t feel we can be fully open with who we are and what we believe. It is the quiet path of the moon that gives us some way of balancing our inner beliefs with our outer living in ways that we feel good about ourselves and our paths. I also want to stress that, ultimately, how we navigate this issue of living as our authentic selves is very personal choice–each of us must figure out how to navigate these dark waters and find our own inner peace on the issue. Its not appropriate to judge others for the work they appear to be doing (or not doing) with regards to their own paths. I know that each of us struggle with this in our own way, and each of us are in different circumstances that may or may not allow for certain visible actions. Just because a person is walking quietly by moonlight on the path of the forest doesn’t mean he or she is not walking there–so be kind to your fellow forest path walkers. Next week, I’ll look at the Path of the Sun, or being much more open as a way of cultivating an authentic self.  Blessings!

 

Permaculture: Design by Nature and the Magic of Intentionality September 25, 2016

I’m sure each one of us have had times where we hadn’t through though something, the thing happened, and it took a direction we hadn’t intended it to take. A little bit of forethought could have made all the difference, perhaps turned a failure into a success. My early attempts at gardening were like this–I didn’t have a plan, I put seeds in the ground without knowing how tall or wide the plants got, and then they came up and things went wild quite quickly!  Sometimes, serendipity took over and I had great successes, if I could manage to weave my way through the thicket of tangles to the harvest. Other times, my plants were crowded out or strangled by each other or my harvest only lasted for a short time. What I learned, through permaculture and organic farming courses was this: a well thought out plan maximizes your yields, minimizes your time, and creates beautiful spaces. I started creating plans, working with nature, and suddenly, my gardens greatly improved!

 

Patterns of nature in a thistle!

Patterns of nature in a thistle!

When people talk about permaculture, they talk about it as a “design system.” One of the definitions of permaculture I work with goes like this: “Permaculture is a design system, rooted in patterns of nature, that helps humans restore and regenerate ecosystems while providing for their own needs.” What does it mean to be a designer? What do we do when we “design?” Why do we care so much about design? And how can design”in a permaculture sense be woven into our other spiritual practices? In this post, we’ll explore the principles of design and  magic of intentionality as two of the cornerstones of the intersection between permaculture, and nature-based spiritual practice.

 

A lot of us feel really lost and confused with what’s going on in the world.  We feel very reactive rather than proactive.  We feel like we need to keep responding to things coming at us, rather than intentionally addressing, in advance, our own circumstances.  Things move so quickly, stuff happens, and we find ourselves always trying to keep our balance. Its the nature of things, you might even say, its by design–just not our own. As a culture, we focus on problems, not on responses to problems–we are always hearing and focusing on everything that is going wrong.

 

But, what if we could reverse those scales a bit, and begin by designing our own lives and designing our interactions with the world?  That’s essentially, what a big part of permaculture is about, and why we use the concept of design. The idea of design, of intentionally and thoughtfully planning in advance, can be of great service to all of us. Design gives us power, in the sense that it gives us a plan to address problems we see. If more of us were able to take the energy we invest in problems (reading about them, experiencing them firsthand, etc.) and turn that into designing responses and enacting change, our world would be a very different place!

 

Design and the Flow of Awen

There are a lot of fields and practices that use design in some way, and if we are going to dig into what permauclture design is and why its useful to us as druids and others on nature-centered paths, let’s start with a few definitions. Merriam Webster Dictionary suggests that to design is to:

  • to plan and fashion artistically or skillfully
  • to plan and make (something) for a specific use or purpose
  • to think of (something, such as a plan) : to plan (something) in your mind
  • to form or conceive in the mind; contrive; plan:
  • to assign in thought or intention; purpose:

From these definitions we get a few key pieces: design includes the practice of planning, in the mind or on paper, for some purpose.  Design is about goals–what we set in advance and bring into being. We use our minds, our creativity, our artistic skill, and the powers of observation to conceive of some kind of plan, which we can then execute and adapt as necessary. Part of this design work is, of course, setting intentions and following through with those intentions.

 

There’s also, implicit in these definitions of design, that design isn’t simply about planning ahead, but rather, that there is an art to the process.  Creativity, the flowing of awen, must be part of our designs. Designs in permaculture aren’t just simple plans, they are creative responses we can use to better adapt human needs to natural ones.  In this sense, it ties to the entire line of bardic arts–those of working with the hands, with the mind, with the flow of awen to design spaces, places, communities, and more.

Natural Building Inspired by Nature's Patterns and Designs

This flow of awen comes, in permaculture, and in druidry, from the living earth herself.  Patterns in nature teach us patterns we can replicate in our more well-tended spaces.  Principles in nature teach us principles we can encact in our homes and lives.  Nature, then, is the ultimate designer and teacher: all that we can hope to do, and do well, is replicate her understandings.

 

Design and Magic of Intentionality

Further, in druid practice and other earth-centered spiritual practices, I think we can also tie design directly to the concept of intention in the magical sense of the word.  You often set “intentions” when you begin a ritual–the goals for the ritual, why we gather, why we open the space. Intentions help us direct activity and actions–these are things we want to accomplish. In magical work, we often leave the designs itself to the universe/spirits/diety/etc. We set intentions, raise energy, and send it out. But in permaculture, we take a more focused hand. Designs give us the plans that we need to move forward in collaboration and communion with the living earth.

 

I’m not saying that inteintionality and design are the same: they are not.  But I am saying that they are related acts, and come from the same place in the heart: the desire to accomplish good in the world, and to enact positive change.

 

Nature’s Designs

Nature's designs....

Nature’s designs….

The other side to permaculture, of course, is that it is a design system that replicates the many patterns and connections already present in the natural world. Whether you believe in higher hands guiding natural development or simply in evolutionary processes doesn’t really matter–what matters is that nature has an incredible wealth of information to teach us, patterns to show us, if only we are ready to see them.

In Permaculture Design, we use nature’s designs in at least two ways:

 

Conceptually, we design using principles and patterns in nature.  This means that we try to replicate the natural processes that already occur: designing with ecological succession in mind (I design for 100 years, not 1!), trapping and using existing energy flows, designing polycultures (groups of diverse plants) that support each other, and so on.  When we look to nature as our master designer, what we create is more effective.

 

Visually, we design using patterns in nature.  A leaf keyhole pattern in a garden means maximized space and beauty; a wave pattern is visually asthetic and offers many edges and margins; a spiral pattern replicates ancient truths.  We visually create designs rooted in nature and that replicate her patterns.

 

What are the Design Principles?

In the tradition of many hermits, one day in the early 1970’s, Bill Mollison got fed up with society, went into the forest, spent a lot of time observing and simple being present, found wisdom there, and came out with his first draft of the design principles. Of course, as I wrote about in an earlier post on this series, Mollison was giving a new treatment to ancient truths. The design principles are, in essence, those small lessons that nature has taught humanity over and over again, its quite and yet profound way.

 

I see them a lot like lights and markers along an otherwise dark path—we stumble in the dark, but the light of the principles helps guide our way. But to me, the design principles are more than just “design” principles—they are principles for living and being in the world. I use them from everything from themes for discursive meditation to mantras for daily living—here are three ways they can be used:

 

Wave Pattern in Garden

Wave Pattern in Garden

Good Decisions. First and foremost, the design principles help us make better, smarter decisions that are earth-centered and earth-honoring. When I’m deciding how to do anything, the principles are there, helping me guide my decision. For example: I’m faced with the prospect of a bunch of leftover food after an event on campus. The design principles offer some simple solutions through “produce no waste” or “waste is a resource.” How then, can I turn this waste into a resource? Take it home, compost it, feed it to a friend’s chickens, and so forth.

 

Good Design. Of course, beyond immediate life decisions, the design principles offer us much in the way of good design. I’ll be going into the principle of design more in an upcoming post, but in a nutshell, one definition of design is, “purpose, planning, or intention that exists or is thought to exist behind an action, fact, or material object” (Dictionary.com). This is to say, if we use the design principles for good design, we can live our lives and create/inhabit our spaces with intention and forethought in an ethical, nature-centered way.

 

Meditation Mantras. The third way the design principles work (at least for me) is as mantras for meditation. Deep meditation and reflection upon the nature of the design principles can lead to a more robust understanding not only of how to use them in your life, but in interacting and understanding nature. For example, “use the edges and value the marginal” leads us to understand nature’s patterns but also my own spiritual practices.

 

Designing the Inner and Outer Realms

What I love so much about permaculture as a system of design is that it can be applied just about anywhere.  Just as the permaculture ethics (which I wrote about in the last post in this series, and in the distant past) can be applied to both inner and outer work, so too, can the entire permaculture design system be applied to both our inner and outer realms.

 

Here’s what I mean: one permaculture design principle, which we’ll talk more about next week is: observe, interact, and intuit. This principle is exceedingly useful in considering for our outer landscapes, in that we can observe through the seasons to come to an understanding about how to create beautiful and regenerative spaces. We can observe the flows of nature and energy, note the challenges before us, and pay attention to the changing light, heat, and flows to understand the best approach to developing and regenerating this particular piece of land.

 

Leaf Patterns

Leaf Patterns

But the same principle can be equally effective on the inner landscape: we can step back from ourselves and observe our feelings, our interactions, our inner realms–and this can be deeply useful in our own healing and growth as human beings.  In fact, each of the permaculture principles of design, which I’ll be talking about quite soon in my own druidic way, can function on the outer and the inner–both as a way to design outer functional landscapes of any kind (cities, communities, homes, gardens, farms, campuses, etc) but also work deeply within our inner landscapes.  This series will weave between those two aspects of permaculture as a practice and a system of design.

 

Conclusion

Design offers us a kind of compass and roadmap for the journey ahead.  It takes the guesswork out of things, and instead, helps us plan carefully and effectively before enacting those plans in a meaningful and ethical way.  Design connects directly to patterns in nature, allowing us to carefully understand and replicate those patterns in our own inner and outer landscapes. As simple as design  is as an idea, the actual practice of design takes a bit more work.  In our next post (next week) we’ll explore the design principles as they weave through the four elements and continue to spiral inwards into understanding the relationship of permaculture and druidry.
PS: After posting this, I learned that yesterday Bill Mollison, one of the founders of Permaculture, passed from his earthly body.  I am delighted to be sharing some of his wisdom with you, and I want to take a moment to honor the work that he has done, and the movement he has created.

 

Permaculture for Druids, Part I: Sankofa and a Weaving of Past, Present, and Future September 4, 2016

Sankofa. This was the first principle taught to me during my Permaculture Teacher Training (from which I’ve just returned), by the incredible teacher Pandora Thomas. Sankofa is a word from the Twi language in Ghana that refers to the idea of it not being wrong to go back and finding something that has been forgotten, or literally, “go back and get it.”

 

Symbols of Sankofa

Symbols of Sankofa

Sankofa, the art of finding again what has been lost.

Sankofa, the importance of understanding our past to live regeneratively in our present and shape our future.

Sankofa, the knowledge of the ancestors manifest today.


Sankofa
deeply resonated within me as a druid and as a human being, someone trying hard to regenerate our lands and tread lightly upon the earth. When I look at the many movements that have touched me–of reskilling, sustainable living, natural building, community building, herbalism, permacluture, druidry–I see this principle woven into much of my current inspiration. For we are a people who have lost our path; we’ve lost the wisdom of our ancestors, of earth and water, seed and stone.  Sankofa says that its ok, that we can go back and get it.  Collectively, we can emerge from the fog of capitalism, consumerism, and industry to see that the tools and practices we need are still there, within us and found in our histories, waiting once again to come forth.

 

Sankofa, the act of finding our way again, with wisdom and guidance from the ancestors.

Sankofa, finding and renewing the ancient bonds between humans and the living earth.

Sankofa, a principle of living and being.

 

Sankofa certainly describes the work we do as druids following an earth-based spiritual path. Druid spirituality was inspired by the ancient druids and modeled, as much as we are now able, from their teachings and traditions. Druidy focuses on bringing us back to a closer relationship with the earth and rediscovering those ancient connections that humanity has always had, and still has, deep within. Druidry gives us old practices (nature observation, meditation, ritual, seasonal awareness) that are rekindled, and that help us reestablish that sacred relationship between humans and nature that had been forged over the millennia. Sankofa as a principle is fitting to describe part of what the druid tradition is about.

Regeneration

Regeneration

Likewise, sankofa is an excellent fit to describe Permaculture.  Permaculture is a system of principles and ethics, rooted in nature, that help us regenerate ecosystems and connections between ourselves, the land, and each other.  Permaculture is rooted in the idea that we can live abundantly and richly while also improving the land and ecosystem around us, that we can be in partnership, working with nature, rather than against it.  Permaculture design principles are not new; they are old principles with a new presentation fitting for today’s age. Humans through the centuries have understood–and enacted–these principles based on nature and tempered by common sense (observation, producing no waste, obtain a yield, value renewables, etc.). Before fossil fuels, these principles, implicit or explicit, were how humans lived and survived. But, for modern humans living in post-industrial times, these principles are new in the sense that we haven’t had these ways of knowing or stories shared with us in our upbringing, in our family traditions, in our educational system. The principles are no longer part of our cultural tradition or knowledge. Part of our response to the challenges of today that we collectively we face is, of course, remembering that the land is our greatest teachers, learning principles from that land, and enacting those principles again in our present reality.  What we are discovering along the way is that this practice is not only necessary, it is fun, empowering, and meaningful work. Permaculture design is a new way of framing old knowledge.

 

One of the questions I’m often asked is why I practice permaculture, as part of my druidry, and why I work to integrate these two principles. What I have found through my interweaving of permaculture and druidry is this:

 

Permaculture aligns beautifully with an earth-honoring, earth-centered spiritual practice.  Because permaculture focuses on designing from natures patterns, it helps better aligning us to the rhythms of the seasons, and regenerating landscapes intersects with spiritual and earth-centered seasonal celebrations, meditations, and studies.  It gives me additional layers through which to understand my spiritual connection to the living earth.

 

Permaculture offers us tools for empowerment and change that are not culturally appropriated, tied to any person or belief.  This is really important in a day and age where everything seems to be culturally appropriated or disconnected from its original context.  These are universal principles, used all over the world, applied uniquely in different contexts, for regeneration.

 

Permaculture offers us hope.  I get demoralized, as you’ll read from time to time on this blog, with what is going on beyond my control.  As I think anyone who is awake and alive and paying attention now feels.

 

Permaculture is one outer practice to compliment the inner practice  of druidry.  The druid tradition gives me many tools for working on my own inner landscape and spiritually aligning with the living earth; permaculture gives me the tools to do the same on the outer landscape.  As a druid and permaculture designer. I stand with my ancestors, those who understood the land and the patterns of the land, behind me, with me, weaving, and growing.

Permaculture for all!

Permaculture for all!

Last year, I wrote about the power of permaculture design as a way to regenerate the land, human-land, and human-human connections. I followed that post up with a discussion of my own five-year design site (which I moved away from last year to return to my homeland of Pennsylvania, land very much in need of regeneration). And I’ve done a smattering of posts on the topic: an introduction to the ethics of permaculture (which I’ll be returning to and expanding) and a post on the practice of self care from a druid/permaculture perspective and permaculture design sites and practices within permaculture (like sheet mulching).  These posts wove between the inner and outer landscapes, offering suggestions and thoughts on how permaculture and druid practice can be intersected and connected.  And while this entire blog has been, since its inception, dedicated to weaving between the inner and outer work of druidry as a sacred, regernative practices and has been heavily inspired by permaculture design, I think I haven’t done the underlying principles of permaculture itself enough justice.  So now, we are ready to dig into the design principles more explicitly and see how they can offer us some navigation and grounding in the time to come.

 

It is a good time to begin this series, as I have just returned from my permaculture teacher training course, with Pandora Thomas and Lisa Depiano, and feel empowered to write, grow, and learn with all of you!  With the ancestors behind us, and the possibility of the future ahead of us,  this post starts an extended series on “Permaculture for Druids” where I’ll weave principles from permaculture design with druid wisdom and explore permaculture’s place in both our inner and outer landscapes.  Like my other series (Druid Tree Workings, Sacred Trees, and Land Healing), I’ll do this over a number of months with some other scattered posts on non-permaculture topics woven in between.  Blessings!

 

A Druid’s Primer on Land Healing, Part VII: Self Care and Land Healing April 10, 2016

Today’s post continues my long series in land healing (see earlier posts 1, 2, 3, 4, 5, and 6), and given the heaviness of the last few weeks of posts, today, I wanted to delve into how to do this healing work and to stay happy, healthy, and sane. Today, I want to explore and voice some of these mental health concerns and share strategies for coping, addressing, and action.  And so, in this post, we’ll look first at some challenges to help us frame these overall issues, including the concept of solstalgia, and then we’ll explore a wide range of ways that we can engage in self-care on these issues: Having the tools and cultivating hope, supporting our adrenals and physical bodies with plants, supporting our souls with healing retreats and escapes, daily protective workings, working with the energies of light and life, bardic acts of expression, visiting well-tended places, and talking with it and more. And so, off we go!

 

One of my favorites sycamores to sit under and heal

One of my favorites sycamores to sit under and heal

Solstalgia

There is good cause to talk about the subject of mental health and self care in regards to the work of land healing–as I shared a bit last week, research is emerging on the mental health implications of  living in a rapidly depleting and crumbling world. And that research is only scratching the surface, really, of what people who are spiritually aware of these things and deeply connected with the land really experience!

 

I recently came across a psychological theory–solstalgia–that sheds great light onto today’s subject, so I’ll share it here. Nostalgia is, in the psychological sense, what happens to people who are distant from home and long to return–this often occurs with people who were refugees or other people forced to leave their homes for various reasons (no work, etc).  Solstalgia, which was proposed by Albrecht and colleagues in 2007, is a similar phenomenon, and describes the stress and mental health issues that people face when experiencing first-hand devastation of their home lands. Through a series of focus groups, interviews, and surveys, they explored how a rural population experienced massive surface mining operations and extreme drought; people who live among and experience large-scale environmental destruction had a range of negative emotions, a disconnection to their sense of place and belonging, descriptions of extreme duress, and a strong sense of powerlessness. This “environmentally induced stress” was particularly difficult to manage because it happened in one’s home environment, every day, and escaping it meant leaving home. They described these chronic stressors as “generally not seen” by mental health professionals or researchers.  Although this term was proposed in 2007, it hasn’t gained much traction in the time since: and I think that’s a problem.  The longer that we pretend this stuff doesn’t affect us, the more problematic it becomes.

 

I find this concept really useful to explain some of what I’ve been personally experiencing since returning to PA, and I wonder how it plays out not just in the short term, but over time.  As an herbalist, I know that short-term stressors can give way to long-term adrenal fatigue, and eventually, adrenal burnout, where a person is in a chronic state of prolonged stress that causes depression, apathy, lack of energy, and general ill health.  I sometimes wonder if that’s what is going on here, when people have been living for so long in this chronically stressed state.  And I think its important to realize that even if people aren’t as aware of the specific ecological consequences, this stuff is hard to avoid seeing. These implications are there, I have found, whether or not you are awake and paying attention to what is happening.  All of us, on some level, know things are changing and each of us have to find our own way through it.  For many, its, as I wrote about two weeks ago, ignoring it and choosing not to see.  Its a self-preservation response to avoid even more stress.I think when you begin to open your eyes, however, and really confront this stuff through land healing, there’s a different kind of level of awareness that takes place.  In choosing to see, you also choose to experience.  Some of that pain and suffering, invariably, goes within is, and if we aren’t careful, gets lodged there.  And so, for the remainder of the post, let’s explore some of those self-care strategies that can really help land healers along!

 

Supporting our Adrenals and Physical Bodies

Some nice nettles!

Some nice nettles!

On the practical level much of our stress is handled through the body’s automatic nervous system; chronic stress often puts us into a long-term sympathetic nervous system state. (Really, daily life in industrialized cultures in the 21st century does that already, and adding on some of these environmental stressors just pushes it over the edge). Our adrenal glands produce hormones that help our bodies deal with stress, but over time, they weaken and are taxed. Chronic fatigue syndrome can set in if we are not careful; and so, finding ways of reducing the stress and replenishing our adrenals are of critical concern.  Reducing the stress and supporting our adrenals has a number of different aspects: we need physical rest and rejuvenation (see below); we need a healthy diet (no caffeine, lots of nutrients and leafy greens); we need to work to reduce stress when possible; and we need plant allies that can help physically and mentally help reduce stress and rejuvenate.  I have had a tremendous amount of success with these plant allies in coping with my own stress (from work, from all this stuff) and wanted to share. Here are a few of my favorite plant allies that are easy to grow, local, and abundant for adrenal support and rebuilding:

 

  • Oats / Milky Oats (Avena Sativa): Oats are a gentle, powerful herb and a fantastic restorative, particularly for stabilizing and rebuilding the nervous system. Any oats are tonic and nurturing, but milky oats are most so. Jim McDonald writes in his Nettles, Oats and You: “Regular usage builds up both the structure and function of nervous and adrenal tissue, resulting in a lasting strengthening effect. It is especially well suited to nervous exhaustion due to debilitative nervous system disorders, overwork (mental or physical), drug abuse, or trauma and should be used during nay period of prolonged stress.” Even a bowl of oatmeal can be restorative in this way–and taking oatstraw or milky oats is all the better!
  • Lemon Balm (Melissa Officinalis): Helps us recover from nervous exhaustion, insomnia, or low spirits. Has a gentle and powerful effect on the central nervous system over time.  I find lemon balm a fantastic tea for after land healing work!
  • Stinging Nettles (Urtica Dioca): Stinging nettle is a first-rate adaptogen (herb that helps us adapt to stress) that restores depleted or exhausted adrenal gland. One of the many things they do is shift our bodies from “adrenal mode” (sympathetic nervous system) to a parasympathetic nervous system state. Jim McDonald writes in Nettles, Oats, and You, “I consider it, along with Burdock, one of the most universally beneficial herbs to use as a basis for restoring and maintaining well being.”  Nettle seeds and nettle leaf should be taken consistently, long term.  Nettle seeds work a little different than the leaf–the seeds provide stable energy, while the leaf I find is more rebuilding.  Yes, they sting–use gloves when you harvest them, and as soon as you cook them even a little, they stop stinging :).  They are well worth having a patch in your garden or yard!  I have these every day as part of my stress management regimen!

 

There are many more healing plants for rebuilding the adrenals and reducing stress. Others include astralagus, ashwaghanda, schizandra, elethro root, wood betony, skullcap, ginseng, blue vervain, passionflower, holy basil, and reishi. (I’ll also mention that my sister and I are in the process of starting a herbal healing blog, so I’ll be posting much more on this subject there and will let you know when I do!).

 

Supporting our Souls: Healing Retreat Space

Another important thing that you can do is get a way from it all, to have a healing retreat and space away from everything else. This needs to be a place that is free of the damage you are seeking to heal as a land healer and from other common stressors. A small spot in a protected state forest, a small garden in your back yard, a camping retreat, a quite spot in a park–somewhere that you can go and simply enjoy being in nature, in its regenerated state.  This stuff can wear and grate on you, and you need respite from it. I think that’s part of why this concept of solstalgia is so useful to think through–the reason its so bad is that you can’t get away from it, and once you are conscious you need to do so, you can seek ways of responding.

 

Daily Protective Workings

A daily protective magical working is critical to helping you maintain your balance as a land healer or simply as a person, awake and alive, in today’s times. Most modern estoteric traditions offer some kind of protective working. The primary one that I use comes from the AODA, which is called the Sphere of Protection. I really love this ritual–it takes about 5 minutes a day, and it does a number of key things: invoking positive qualities of the elements, banishing negative qualities of the elements, connecting to the three currents, and creating a sphere of protection around the physical, etheric, and astral body.  I wrote about it more extensively for our first issue of Trilithon, which is now available freely online here.  Its a ritual that takes some time to learn; the best place to learn it is in either of John Michael Greer’s books: The Druidry Handbook or The Druid Magic Handbook.  I can give a brief synopsis of it here, however.

 

First, the Druid begins by invoking the four power (in some form: elements, dieties, archangels, etc) and physically and
energetically forming an Elemental Cross while standing facing north. Second, the Druid invokes the four elemental gateways by invoking positive qualities of the four elemental energies (Air, Fire, Water, Earth) and banishing the negative qualities of those elements in each of the four quarters.  As the druid does this, she moves through each of the quarters, drawing symbolism for each of the directions, calling in each element verbally, and using visual components.  And then she does the same thing as she banishes to drive away negativity. The Druid then invokes the remaining three gateways: the telluric current (Spirit Below), the solar current (Spirit Above), and the lunar current (Spirit Within)
using language, action, and visualization. The final part of the SOP draws upon these seven energies and circulates light in a protective sphere. This protective sphere is most typically placed around a person.

 

If the SOP doesn’t float your boat, you can do other kinds of rituals.  A good one is the Summoning or Banishing Ritual of the Pentagram (you want to alternate between summoning and banishing in order to achieve balance in your life).  Be aware that not all daily rituals that druid orders offer are protective: OBOD’s light body exercise is a rejuvenating and energizing ritual, and is extremely useful in its own right, but it is not protective in nature.  I like to use it in conjunction with the SOP or when I’m doing other kinds of work, but I don’t depend on it to keep the gunk off of me as I go throughout my daily living!

 

 

A fanatastic example of the energies of life and light--frog eggs from my parents' pond. I am so excited to meet them when they emerge!

A fantastic example of the energies of life and light–frog eggs from my parents’ pond that I saw the last time I visited them. I am so excited to meet them when they emerge!

Working with Energies of Light and Life

One of the other things that’s important to keep in mind is the balance of life and death, of light and darkness. We have both in our lives, and certainly, if you are doing land healing work (particularly the kind I talked about last week) you will see your fair share of pain and darkness. You can’t be doing the hard work of palliative care, working wit sites that will be destroyed and other forms of land healing constantly or it will fatigue you. It’s important that you go to the spaces that are abundant, and alive, and rejuvenate your energies there.  It’s important that you take frequent breaks from this work to balance your energies. I think its easy to fall into the trap of seeing everything as destroyed or damaged–and depending where you live, the balance of those things may be off–but there are always places where it isn’t so.  Even focusing on the dandelions growing up out of the sidewalk, rejuvenating compacted soil and bringing the blessings of healing medicine, is so important!

 

Embrace the magic of the spring, of the seed and of the promise of rebirth and life.  Grow some sprouts or start some seedsKeep a garden.  Bring in light into your physical home and life–open the windows, embrace the sun.  If you work with deities, make sure you work with some that focus on life and living. If you do yearly celebrations, you do all of them, and use the spring holidays for your own healing and rejuvenation.

 

Bardic Arts and Creative Expression

Of course, spending time cultivating your own creative gifts can be a source of healing energy and life–and is a critical balance for you if you are engaging in difficult healing work. I especially like to do this through my painting and ecoprinting work–I like to bring in the energies of life and light, and paint them in ways that help others embrace the energies of the earth.  I wrote about this much more extensively on my post on permaclture and self care.

 

Visiting Well-Tended and Well-Loved Natural Spaces

Me on a winter trip to Phipps Conservatory in Pittsburgh, PA. This whimsical space is in the middle of their orchid room!

Me on a winter trip to Phipps Conservatory in Pittsburgh, PA. This whimsical space is in the middle of their orchid room!

Another excellent balance for this more difficult land healing work is to spend time visiting places where humans are cultivating the land carefully, meaningfully, and with love.  This is another way to bring light and life back into your life and help drive away the darkness. Any small organic family farm often fits this bill, as do places like botanical gardens, nature sanctuaries, retreat centers, botanical sanctuaries, permaculure design sites, and more.  Time spent here, even a few hours, can really help you remember that lots of good people are doing good healing work in the world, and helping keep the scales balanced.

 

Talking About It with Others

Just speaking about your feelings, especially surrounding the stuff that I opened this post with, I believe is a really important part of our own healing work.  We have to, as Joanna Macy suggests, come to terms with what is happening, be able to voice our grief and pain about what we see, and find ways forward.  JMG talks about this as going through the stages of grief and working toward acceptance–and we do need to do that inner work.  I have found that talking to others about this really, really helps move me forward.  I know I’m not alone.  I know that others share my concerns, feel what I feel, and there is great release! (I think we even do some of this here, on the blog, for those that are scattered at a distance!)

 

 

 

Having the Tools in Hand and Embracing the Power of Hope

Being in the mindest of hope and having the tools is another especially important part of this self care practice.  I think that a lot of us feel powerless, disempowered, hopeless, and that is the worst thing.  That kind of thinking leads down a dark path that you do not want to walk.  Instead, I encourage you to focus on the power of hope even as you go about healing the destruction of others.  A personal example, here, might best illustrate this point.  As I frequently write on this blog, my primary way forward has been through my integration of many sustaining and regenerative practices that fall under my path of druidry: permaculture design, wildcrafting and wildtending, land healing, herbalism, ritual and celebration, inhabiting the world gently, and more. I have found that the more I focus on the good I can do, the better I feel. I think I was at my lowest with this stuff around 2008-2010, before I discovered and began practicing permaculture and herbalism.  As a druid that had been waking up and paying attention for a few years at that point, I was hit with the enormity of it all, but I had lacked the tools for change, lacked a lot of the healing approaches of any kind (physical or spiritual).  And so, instead, I kind of brooded on it, thought about it a lot, sat with it, but didn’t know what to do. I think my original edition of the Tarot of Trees book really reflects that state of mind: I wrote an introduction that was kind of demoralizing and talking about what was happening like a giant wave that nobody could stop–I was painting the trees in honor of the ones that had been cut. Consequently, when I re-released the Tarot of Trees 3rd edition eariler this year, I created a new card called “regeneration” and rewrote a good deal of the opening of the book to reflect that hope and renewed perspective. I give this example because the difference in what I wrote, and how I thought, had everything to do with the empowering tools of hope–and I found those tools through integrating my spiritual practice of druidry with the practical tools of permaculture.  I was now doing something, something that was making a difference, and that was incredibly important.  Melancholia strikes us all at times about this stuff–but its about not staying in that space that can help us keep moving forward.

 

Ultimately, a lot of what I share on this blog is  response to all of this–the power of doing something.  I talked about the implications of doing something in my post earlier this year, on making a difference, and how its the act of trying, of exerting effort, that really is key for our own growth.  It heals us, it heals our lands, and it helps, I believe, brighten our very souls. My solution to the solastalgia, to the destruction, is to do what I can to build a better today and a brighter tomorrow and to equip myself with the best tools to do so: the esoteric and spiritual practices of druidry, the knowledge and ethics of permaulcture, and a smattering of other good stuff: ecology, herbalism, natural building, playing in the mud, painting trees, community activism, and more.  I hope you’ll continue with me on this journey–because more land healing posts–and a lot of other things–are to follow!

 

A Spring Equinox Message: The Gifts of Druidry in the World March 20, 2016

Today marks the Spring Equinox, Alban Eiler, a time of new beginnings, of the balance between light and darkness, between summer and winter, between hope and despair.  Given the energy of today, and the challenges before us, I’d like to take some time to frame what I see as some of  druidry’s gifts to the world–the things that a druid path can do for the land and its peoples. I’m particularly  motivated to write this post today because today marks the end of my 10th year as a druid and I am moving into my second decade along this path–and so I’d like to share some of the insights I’ve had along the way.  I want to start with a disclaimer–as the adage goes, if you ask 5 different druids what druidry means to them, you’ll get 10 different answers. I am not speaking on behalf of all druids or for all of druidry, but here today, I am speaking my own truth and path, as I am apt to do on this blog :).

 

Early Sunrise

Early Sunrise

Look around at the land and waters that–in whatever shape that landscape is in.  At one time, that land was deeply loved and respected. Humans who lived there cultivated a sacred connection and awareness with it. All indigenous cultures have cultivated such relationships, and all of our bloodlines trace back to some indigenous culture or another if we go far enough back. Before industrialization, or even agriculture, our relationship with the land was much, much different. Our ancestors, rooted in the places they were, knew every inch of the edge of the river and how to build rafts to navigate the rocks and fish. They knew the medicine of root and stem and seed. They knew where the harvests came at what time of the year, and how not to take too much. They knew the names of the trees, the spirits of the animals, and were intimately connected with their surroundings. They knew that their own survival depended on the delicate balance that they had the privileged and responsibility of maintaining. The plants evolved with humans, so much so, that many of the most food and medicine-rich plants depend on us for survival, for nurturing, for scattering their seeds. How did that happen? Over countless millennia, we evolved together, creating mutual dependencies. This is why Pennsylvania forests used to be 30% chestnut–that wasn’t by accident, that was by human design (for more on this, see M. Kat Anderson’s Tending the Wild). Imagine being the land, the spirits of the land, and holding those memories of the time before.

 

And then, many things changed and time moved on. Knowledge and sacred connections lost, so much so that today, most people can’t identify more than a handful of plants or trees and do not even have basic knowledge of the world around them.  Instead, humans today in industrialized countries are sold a myth, the myth of progress ,strong as any other of religious belief, and embraced with the same kind of furor (see John Michael Greer’s works, particularly Not the Future we Ordered for more on this perspective). Wrapped up the myth of progress are myths of the importance of consumer goods, of smartphones and electronics that must be replaced every two years, of chemical-ridden pesticides that lace our foods and invade our bodies.

 

Supporting that myth allows the whole-sale pillaging of the land and its inhabitants. Supporting that myth allows national forests to be fracked, the same patches of forest to be repeatedly logged for two centuries, our waterways to be filled with poisons, our mountaintops removed. These are things that I witness every day here, in my beloved Appalachian mountains in Western PA. If relationships to the land were a pendulum, we humans of toady have swung so far in the other direction from our indigenous ancestors, or even those living closer to the land a few centuries before.

 

Our lands, waters, and plant spirits still hold the memories of those who came before, of the relationships that once were cultivated.  There is, among them, a great mourning and loss collectively. They hold memories of humans who used to care for them so carefully. Here in the Americas, at least here in Pennsylvania, that sacred relationship between land and human was abruptly severed several centuries ago with the driving out of the native peoples and the re-settlement of Pennsylvania by those of European decent. With the new humans, the last centuries saw tremendous amounts of pillaging and destruction, fueled by the myth of progress.

 

Since that time, and to today, the myth of progress changes our behaviors and relationship radically with nature. Humans, here in the US, now spend 87% of their time indoors and another 6% of their time in automobiles or other forms of enclosed transit.  That means just seven percent of the average American’s life today is spent outside. And of that seven percent, how much is spent mowing the grass? Spraying dandelions? Walking on pavement among tall buildings?  How much of that seven percent is spent with our heads in our phones rather than looking around us?  And beyond these statistics, I think there’s a general disregard for life, for nature that is dominant in our collective cultural understanding.

 

Druidry, I believe, is one good sign that the pendulum is starting to swing back in the right direction. Humans are once again are seeking that ancestral connection to the land that is still in our blood, and in the memories of the forests, the stones, the rivers. Learning how to see, and interact, with nature is critical to helping that pendulum swing back in the other example.  As a very simple example, last week, I was walking back from campus after teaching, and I came across a cluster of cut-back bramble bushes. I looked at those canes, getting just ready to bud, with tiny tufts of green coming from out of the buds, and I could see the promise of spring there. I was looking forward to the Equinox, and also feeling the sadness at seeing things budding a month earlier than usual due to climate change. The tips of the canes, too, held a tremendous surprise–when sliced longways (which someone had done recently to trim them), the cane of the blackberry bush forms a 5 pointed star, a pentagram, not so dissimilar from the pentagram I found in the chickweed plant some years ago. This cultivation of the sacred is, in part, observing sacred patterns of nature, unfolding around me, on my daily walk home from campus. And noticing the nature–the birds, the trees, appriciating them and knowing their names. And its more than patterns–the bramble holds medicine, food, protection–and as a druid, I’ve worked to learn about all of its gifts.  As I look in awe at the bramble, I wonder how many people have cultivated such a sacred relationship with the land in this area? That even would look at the bramble and be willing to look closer?

 

Spirit of Chickweed Painting

Spirit of Chickweed Painting

As a Druid, you might be the first adult person in several generations to see that land with something other than indifference, profit, or going into the land for the sole purpose of taking. As a druid, you might be the first to enter those lands again, in a long time, to see those lands not only in appreciation, but as sacred spaces. You might be the first who is willing to tend those lands again, to help heal, to help regenerate, to give rather than pillage and take. When I, as a druid, walk into the forest, I am often aware that I am reconnecting with lands that have not been thought of, or engaged with, as sacred for a very long time. What a gift it is to the land, to really see it. To interact with it. To hold it sacred. To be willing to learn and grow with it–in it–through it. To walk and see the buds on the trees, to see the medicine growing up out of the cracks of the sidewalks. I’m not just talking about the wild places here, but all places. You can sense the sacredness of the soil, even below the buildings that sit on it. You realize that there is no unsacred space, that all spaces and places, regardless of their damage, are still part of this great living earth–as you, too, are a natural part of it.

 

For many druids, interacting with the land in a sacred way is one of your gifts to the world–and it is an incredibly powerful gift that takes a lifetime of exploration to truly understand and realize.

 

The act of opening yourself up to these experiences are, for many, the first steps down the druid path. As one of the Archdruids in AODA, I spend a lot of time talking with new druids on the path and mentoring druids who are just starting their journey and studies. I read letters that they write that tell us about why they want to become druids, what they hope to gain from druidry. So many times, it seems that rebuilding that connection to nature is one of the key reasons that they join. To many people, when they first find druidry, are excited.  They often say, “This is the path that describes me, as I already am!”  This gives them a word that finally fits their self-image, the person that they are becoming with each passing breath and each cycle of the sun and moon. And every one of those letters, without fail, talks about reconnecting to the natural world!

 

Another tragic part of the myth of progress, asks us to give our power, especially our creative gifts, up and to let others provide us entertainment.  It saps our creative energy, and we are disempowered as creative thinkers and doers in the world.  Therefore, a second major gift of druidry, I believe, is regaining that creative force, the flow of awen, and using it for good in our own lives and in the lives of others in the world. Even the act of meditation alone allows us to “clear” our minds; the AODA’s sphere of protection or OBOD’s light body exercises allow for the Awen to flow within us again. And we desperately need these creative responses here and now–through music, poetry, artwork, dance, painting, crafts, the written word–to help us make sense of, process, and respond to what is going on. The creative arts help us make sense of the world and what is happening and can reach people meaningfully and deeply in ways that we otherwise could not.  At least in my own experience, my path in the bardic arts helps give a voice to those who cannot speak for themselves and to cultivate reconnection through my writings on this blog, my artwork, my teaching, and more.

 

Get out into the world!

Get out into the world!

The world is changing quickly around us, and for many, darkness appears to be settling in. Things are growing more frenzied, more desperate, more terrifying. The true tolls of incessant pillaging of the planet are now so visible and known, and will continue unfold in the years and generations to come. Just a few weeks ago, we passed the 2 degree threshold that so many have said, over the years, that we shouldn’t pass.  Those in denial are, well, still in denial, and the temperature keeps rising. But the rest of us must understand and work with our own grief, our own responses. Many come to druidry because they are looking for some path forward through this mess, and Druidry helps them take such a path, a path deeper into the landscape, into their own creative gifts, and through the difficulty that we are all facing.  Druidry, perhaps, gives us hope and reconnection–exactly the kind of thing, I believe, we need as we move forward into this unknown and terrifying territory. Many druids find themselves integrating spiritual responses with other kinds of responses–permaculture, for example, is a fantastic “get your hands dirty” compliment to this path (and certainly, its a big part of my own druid practice).

 

To wrap up, some of the greatest gifts I see of druidry are (in true triad form):

  • A gift to the land through the cultivation of a sacred relationship, awareness, and active healing work, but also through recognizing, confronting, and doing something about the predicament we face as a planet.
  • A gift to its people through the cultivation of the creative human arts, to give the land voice in the world through music, story, song, artwork, dance and more.
  • A gift to ourselves and to the nurturing of our souls, to give us tools, and outlets of response and the freedom to engage in bardic arts that reconnect humans and their landscape.

 

Finding the druid path is a gift, a blessing, and the ramifications of it go well beyond just ourselves. Often, for the first few years down this path, you are absorbing, like a sponge, all that you can–and things are very inward focused. You have a lot of healing work to do on your own inner landscape, and that’s critical work to do, work that will take a lifetime. But at some point, that sponge becomes full, and you are now ready to reverse the process, and give those gifts back to thee world. Druidry is a gift to the world, if we make it so. And on this sacred day, when so many things hang in the balance, it helps us re-balance our own lives, hearts, and souls.

 

A Druid’s Primer on Land Healing, Part III: Understanding “Energy” and the Three Currents February 26, 2016

An unfinished painting of mine detailing the three currents running through a tree

An in-progress painting of mine detailing the three currents running through a tree

This is the third post in my “Druid’s Primer on Land Healing.” The first two posts explored a framework for land healing, including physical and energetic approaches (in part I) and exploring the difference between “healing” and energetic alliterative care (part II). Now that we have some idea of the work ahead of us in terms of energetic land healing, and have fully explored the word “heal” and its various permutations, we’ll turn to the other term we are talking about, which is “energetic.” If we are going to work with “energy” to heal the land, its a good idea to know what energy we are talking about.  So, today’s post is the underlying energetic framework upon which the specific rituals and suggestions I’ll describe in upcoming posts are based: the three currents.

 

Understanding “energy”

The challenge with a lot of rituals and sacred activities that you find published today is that they may often give you the script to do the ritual, but not the underlying philosophies behind the ritual. You hear these nebulous statements like “I’m going to raise good energy for my garden” but you aren’t really sure more than that. What is the energy you are raising?  Where is it coming from and where is it going?  Why are you “raising” it? I think the work can be done intuitively, to some extent, but the lack of knowledge can be problematic in the sense that it prevents us from crafting and working with specific energies present and conceptualized.

 

The Three Currents

Understandings and concepts about the energy of the heavens and the earth, and the interaction between, are ancient.  Because I’m a druid working in the Druid Revival tradition, I’m drawing material from that tradition, specifically, theories present in the Ancient Order of Druids in America (AODA) with some additions of my own insights and experiences. And although the names and specific principles I’m presenting here are rooted in the Druid Revival, the concepts go much further back–Pennick and Devereux’s Lines Upon the Landscape’s final chapter, for example, details specific work with what we would call the Solar and Telluric currents connected to are  many ancient sites.  In terms of source material for this post, a great source for more information on the three currents can be found in two of John Michael Greer’s books: The Druidry Handbook and the Druid Magic Handbook.  In fact, a great deal of my discussion here is based on material JMG presents in the Druid Magic Handbook with my own additions and understandings as well as synthesis with other sources. And with that, let’s take a look at the currents.

 

Understanding “Energy”

When we say “energy” or “raising good energy” or “bringing down good energy”  what exactly do we mean? We’ll get to the “raising” or “bringing down” parts in a minute—but let’s start with the energy itself.  What we (usually) mean here is energy in the magical sense: the divine spark, the energy of life, the spirit in things, the creative inspiration flowing through all living beings—what we druids call nywfre (Noo-IV-ruh); this was described in my recent post. Other traditions have different names for nwyfre, including qi/ch’I (Chinese), ki (Japanese), prana (Hindu Yoga), ankh (ancient Egyptian) or the secret fire (Alchemy) (a more complete list can be found in JMG’s Druid Magic Handbook).  Nywfre isn’t the only kind of energy out there, but it is the kind of energy we likely want to be working with for healing purposes.  So I’m keeping my discussion focused primarily on that for today.

 

So this nywfre, this concept of energy, is found in many, many, many traditions throughout the world. Its interesting that mainstream American culture does not have a word for this term and so we end up using other terms that aren’t quite it, like “energy” or “lifeforce.” Most cultures recognize this nywfre (in whatever name) as a fundamental part of being human and inhabiting the world, and they recognize the need to work with it in various ways both within and without. Its only mainstream western culture that pretends such a thing doesn’t exist. We can see this ignorance reflected in the dominant theories of medicine in the west (compared to say, Chinese Traditional Medicine or Ayurveda).

 

This energy does not manifest out of nothing—instead, it comes from two primary sources: the the light within the heavens (the solar current), the light within the earth (the lunar current), and the synthesis of the two. And this has a real biological equivalent–the sun shines down, gives plants light and energy, which is stored. The plants grow from the rich earth with her nutrients and nourishment. We eat the plants, or the animals that eat them, and that sustains us. There’s a lot more to it than that, so let’s dig a bit deeper.

 

The solar current rising at sunrise

The solar current rising at sunrise

The Solar Current

The Solar current derives from the energy at the heart of the sun, radiating through space, and down to the earth. Solar energy, being directly tied to the sun, changes based on the position of the sun in the sky on a daily basis (energy is different at noon than it is at dusk, dawn, or midnight). It also changes based on where the sun is in the wheel of the year (the energy of the sun is different on June 21st, the summer solstice, than it is at the Fall Equinox in September or the Winter Solstice on Dec 21st.) Druids and other earth-based spiritual practitioners know this today, of course, and celebrate accordingly.  And yet, this is very ancient knowledge.  The position of the other planets in the solar system also matter–Greer notes that other planets in the solar system directly reflect the energy of the sun, so astrological influences can help us understand the current manifestation of the solar current at various present moments.  This is all to say that the solar energy is ever powerful, and ever changing, in our lives.

 

The solar current is magically associated with things in the sky: the heavens and birds: hawks, eagles, or herons—I found jays to be quite strong with regards to this current when I lived in Michigan. My rooster, Anasazi, was also able to work this current with incredible effectiveness—he was an extremely solar bird, calling up the sun each day, and held much power while the sun was out!   Additionally, certain plants also can draw and radiate solar energy quote effectively—Dandelion (dominant in the spring); St. John’s Wort (dominant in at midsummer), and goldenrod (dominant in the fall) are three such plants. You may recall my discussion of dandelions a few years back and how they summon the light back into the land in early spring. Sunflowers and sunchokes are other good choices as solar plants—the names themselves demonstrate their solar connection. A good magical herbal will describe all plants that are connected with the sun (look for one that covers astrology–even Culpepper’s herbal will do this). I will say this now and follow-up on it in my upcoming blog posts—we can use these plants, these solar plants, when we need to light up dark places (energetically) and focus the solar current’s healing light.  Spreading the seeds of these plants is a delightful way of doing physical land healing work.  Bees too, are strongly connected to the light of the sun–their bodies themselves reflect its coloring and light.

 

The solar current is “symbolically masculine” meaning that it embodies the principle of projection. This project quality helps us manifest action in the world: what accomplish, what we want to do, projects and activities—this is when we project our energy out into the world for projects, activities, healing, leadership, and more.  JMG indicates that the solar current may also be referred to as “aud” or “od” in magical writings or simply “the sun” in alchemy. It is also known as the “current of knowledge.”

 

We can see the solar current manifested differently in the world’s religions—Christianity, for example, is a very solar focused tradition (a quick image search of Jesus or Angels visually confirms this: the rays of heaven, god’s light shining down, even the halo of light around saint’s or Jesus’ head, and so on). In this tradition, the ultimate goal is to ascend away from the earth and into to heaven—a very solar focus. Another very solar tradition is the Golden Dawn, reflected in every aspect of ritual, including the name. Buddhism, likewise, focuses on achieving “higher levels” of consciousness and being—these are all solar in nature. Pretty much anytime that you hear things about ascension, the light of the sun, and so on, that’s the solar energy being connected to and being drawn upon. Part of the allure of these traditions, in some cases, is the idea of escapism—since the material earth is problematic and imperfect, we can ascend and go to more perfect realms. The problem with some of this thinking is that it separates the living earth from all things sacred or holy—I firmly believe that part of the reason that such pillaging of the planet is happening is because of the emphasis in dominant world religions on solar energy as the only sacred and meaningful energy.  The earth, then, is seen only as a resource worth taking from.

 

Sun at sunset

Sun at sunset

In humans, the solar current expresses itself by associations with the higher regions of the human body: a quest for knowledge, our reason, our imaginations, our will, our language and ability to abstract, our consciousness, our logic and so on. The solar is associated with the entire upper part of our bodies—particularly the chest, shoulders, and hands (hands as those are what manifest and work). Unbalanced solar energy in humans likewise typically in the higher parts of the human (the brain, the ego, etc.) with issues of puffed up egos, pride, being too rooted in one’s head, overly logical or disconnected, cults of personality, and the like. And of course, the words “higher” and “upper” have those “elevated” meanings–so the emphasis, and privileging of the solar currents are built into the very language we use ourselves.

 

The Telluric Current

The second current, the Telluric current, derives from the energy at the heart of the earth. The telluric current’s name comes from “Tellus,” a name for the ancient Roman goddess of the earth. She was also known as “terra mater” or Mother earth; later, this was a word in Latin “telluric” meaning “land, territory or earth.” These ancient connections, then, are present in the name itself, where the currents of the land, and the deity that represented such currents, were worshiped (a tradition found in many traditional cultures around the world).

 

This telluric energy starts at the center of the earth and rises up, through the layers of the stone and molten flows, through the groundwater and underwater aquifers, through the minerals and layers of fossils, and into the crust of the earth. It takes its shape from what is on the surface: plants, trees, roads, rivers, valleys, rivers, and so on. As JMG notes, it is powerfully affected by underground sources of water (aquifers); springs and wells that come up from the land have very strong concentrations of telluric energy. This helps explain both why sacred wells, throughout the ages, have been such an important part of spiritual traditions in many parts of the world–and why its so energizing to drink their water. This also explains why fracking, that which taints the underground waters themselves, is so horrifically bad from an energetic perspective and why understanding these currents is so useful for healing work.

 

As RJ Stewart notes in Earthlight, it is from the currents of the earth that the nutrients flow from the living earth into our bodies, regenerating them. It is from the telluric that you can find the light of transformation and regeneration. The telluric represents the dark places in the world, the energy found in caves and deep in the depths of our souls. The telluric enegy sometimes is about confronting the shadows within ourselves and realizing that those are part of us too. It is about lived experience—the act of being—rather than rationalizing and talking about. In Lines Upon the Landscape, Pennick and Devereux sum this up nicely when they write, “For us, the sense of traveling through a dark and elemental landscape, pregnant with magical and spiritual forces, is no longer experienced. We have separated ourselves from the land and live within our own abstractions” (246).  Take a minute to think about the word “dark” – in modern Western culture, it is immediately associated with evil (showing our strong solar bias).  But darkness can be a place of rest, of quietude, of inner learning and knowing.  It is as natural to this world as is the sun, and its wise to remember this!

 

Roots--strong in the telluric current

Roots–strong in the telluric current

As JMG suggests, the telluric current is symbolically feminine and is frequently represented by a snake or dragon (I’ve also personally seen it represented by other land dwelling creatures, such as salamanders, mice, or moles.) The telluric is the receptive principle, meaning that it is what comes to us, rather than what we go out and get—partially, receptivity can be seen as passive, but it can also be allowing your fate or experiences to be in the hand of another.  I’m sure all of us at points in our lives have had to just “go with the flow” rather than take control of a situation or life experience—that’s receptivity. JMG suggests the name for the telluric current is the “current of power” and its names in magical lore include “the dragon current” the “aub” or “ob” and the “secret fire.” It is about the hidden realms, those within us, and represented well in the tarot cards of both the High Priestess and the Empress.

 

There are fewer traditions that work primarily with the telluric currents—OBOD Druidry is one of them, with its emphasis on the light body exercise as a primary working (bringing the light of the earth up for cleansing and blessing). I’ll note that this is my own assessment of the OBOD work; I’m not sure that OBOD specifies it as such anywhere in the curriculum, but certainly that’s how we can classify its primary practice (and I’ll note with a caveat that its been a while since I finished the Druid grade!)  Another tradition that is fully telluric is work in the Underworld tradition (see R. J. Stewart’s line of books as an example). Many forms of shamanism, where the practitioner is going down into the depths of the earth or their own consciousness to seek allies and assistance is also telluric in nature. These traditions are frequently concerned with transforming the here and now, and seeing the earth as sacred, understanding the sacred soil upon which life depends. As R. J. Stewart suggests in his book Earthlight, “The Underworld tradition affirms that universal wisdom and regeneration are not found exclusively in heavily or ethereal dimensions, but also in the heart of the sacred land, the planet, within our mother earth. It also affirms that we are all, individually and collectively, responsible for the planet, and that in transforming ourselves we transform the world.”  (16).

 

In human beings, the telluric current is associated with the “lower” portions—and as JMG notes, these lower portions are not bad, they are as much a part of us as anything else: the belly, the hips, and the feet and the entire lower half of the human body—especially the womb. Human experiences associated with the telluric include passion, love, sexuality, and power. Unbalanced telluric energy usually shows up in its lower forms in humans, like hedonistic behavior, substance abuse, and so on.  If we think about the strong influence of Christianity (with its Solar-dominant practices), and the telluric current’s emphasis on worldly pleasures and sensuality, we can see why the Telluric current has such a bad rap.

 

Awakening the Lunar Current

Interplay of light and darkness on the landscape of Western PA

Interplay of light and darkness on the landscape of Western PA

A third current can be created by consciously bringing the solar current and the telluric current together—and this is the lunar current. I’ll quote JMG here, “When the lunar current awakens in an individual, it awakens the inner sense and unfolds into enlightenment. When it awakens in the land, it brings healing, fertility, and plenty” (p. 30). Magical lore, too, discusses this current as “aur” or “or” and it’s symbol is the crescent moon as well as the sacred cup/grail, the egg, the jewel (including in the Joseph Conrad sense), and the child.  This, of course, is where our idea of Nwyfre comes in–in at least one sense, nywfre flows through the awakening of this third current, the alchemical synthesis of the other two.

 

The lunar current also helps us resolve the binary created by the telluric and solar currents—it shows us that unification is possible and art of awakening the lunar current can be part of our healing arts in magical practice.  A lot of sacred rituals healing the land can be most effective in awakening this current–and we’ll explore those in more depth in upcoming posts, now that I have this groundwork laid.

 

A way to think about the lunar current being awakened within each human is from a teaching shared by my herbalism teacher and friend, Jim McDonald. Each human being can be seen like a light bulb (not one of those new compact fluorescent ones, but the older ones with the filaments, the ones that were common for decades in the US until recently). We all have our own inner light, the light of our souls. That light radiates outward in the form of the gifts we give the world, the good work we do, the love we share with others and the land. However, in daily living in industrialized society, through the experience of pain or carrying heavy burdens, our lightbulb gets dirty, clouded, splashed with the grease and grime. It’s the sorrow in our lives, it’s the grime of industrialization, the weight of everyday living, that dulls that lightbulb, sometimes, fully obscuring our light. Some people have their lightbulb so covered, its like they had the bulb dipped in black paint. We can use various meditation techniques, ritual, and herbs (like hawthorn, the plant Jim was sharing about in this particular “lightbulb” teaching) to clear the gunk off of our lightbulbs and bring light and healing back into our lives with the unification and awakening of the currents.

 

We can see ancient humans’ deep knowledge of the currents and their interaction reflected in the ancient ley lines upon the landscape—for example in Cuzco, Peru, which means “navel of the earth” had at its center, the Inca Temple of the Sun.  It was here that the Coricancha (the emperor) sat at the heart of the temple; radiating the light of the sun outward from this temple like a sunburst was a large web of straight lines reaching into the countryside (Pennick and Devereux, 251). On the other side of the world, we see the same principles at play in China, where the Chinese emperor sat on his throne in the center of the Imperial Palace (the “Purple Forbidden City”), centered on the imperial road and with gates leading outward to the four directions (Pennick and Devereux, 251). In these, and in other ancient civilizations, the rulers, associated with the sun or considering themselves as “sun gods” or “sons of heaven” radiated via these “transmission lines” to bring the solar energy down and radiate it outward to bless the manifestation of the telluric. The sun’s light, after all, does travel in a straight line. It was this king who unified these currents for the bounty and health of the land.

 

Knowledge of the currents, and practice working with them, are some of the first steps to doing powerful transformations within and without and engaging in the land healing work I am talking about in this series of posts.  We’ll continue to work with them over the next few posts, and think about how this understanding can be manifested in our inner and outer lives. Until then, I encourage readers to consider these concepts in meditation and reflection!

 

A Druid’s Primer on Physical and Energetic Land Healing, Part I February 12, 2016

Nature's cycles

Nature’s cycles

As we are all so fully aware, our lands are increasingly under duress in ways unprecedented in recent human memory. At least here in the USA, the systematic pillaging of every resource these lands have to offer continues unabated. And within this context, many individuals have recognized a problem and have taken up spiritual paths focusing on the earth itself in various ways. The question becomes–what can I, as one person, do?  As you’ve noticed, a good deal of my time in the last year of blogging (or more) has been exploring this question in various angles and details. And so, I want to share a bit today of the different angles from which we might consider the answer to this question both energetically and physically–providing a roadmap for this kind of work and specifying its dimensions. This means we are going to delve not only into physical land healing through things like permaculture, but also the frameworks of druid magic and ritual to understand the different kinds of healing that can be done.

This is the first in a larger series of posts.  Please continue reading the series here: Part I, Part II, Part III, Part IV, Part V, Part VI, Part VII, and Part VIII.

 

The Idea of Healing

Its useful to start by defining the thing we are undertaking before actually undertaking it. And so, we begin with definitions of the word “heal”, compliments of Merriam Webster. For the word “heal”, we have three definitions:

  • : 1 a :  to make sound or whole <heal a wound> 2b :to restore to health; 2 a :  to cause (an undesirable condition) to be overcome
  • 2b :  to patch up (a breach or division) <heal a breach between friends>
  • 3 :  to restore to original purity or integrity <healed of sin>.

All three of these definitions are directly applicable in different ways to the idea of healing the land.  So, in definition one, we can identify that the land is in a damaged state, and we talk about that damage in various ways: its physically wounded, in ways we can directly see. But its also energetically wounded in ways we can sense. The land is in a damaged state, both physically and energetically (what I mean by energetically, I’ll get to in a minute), and in need of healing. This is really no different than thinking about a person who has been the victim of a violent crime–there are physical wounds you can see, but there are also mental and non-physical ones. The physical wounds have to be treated in a much different way than the non-physical ones, and treating only physical woulds will not make a person “sound and whole.”

 

This leads us directly to the second definition: to patch up a breech or division.  With the maiming and exploitation of the land comes a loss of trust, a division between the earth and humanity on a systematic and large scale. We are certainly the earth’s children, but we have lost our way and in that process, violated the sacred compact between humans and the land that achieves balance and ensures everyone’s continued survival. Trust, then, is something that needs to be rebuilt. This can be done through a number of means, and I’ve found the best combination is working both physically and energetically.

 

Nature healing a stump

Nature healing a stump

And now we come to our 3rd definition, which is that healing is often about restoring something to its wholeness and completeness.  That’s the ultimate goal of land healing, but its not necessarily something that we can do in every place at this time.  This third definition is important to keep in mind as we consider the different types of healing we are able to do, given our challenged circumstances.

 

As Above, So below: A Consideration of Planes

To understand fully how we might heal the land, and the options for doing so, we need to have a framework that accounts for the different levels of reality, commonly referred to in the western magical traditions as “the planes.” Nearly all spiritual practice and magical practice is based on the understanding (explicit or implicit) of the fact that realities and energies exist outside of what we can perceive with our five senses. This is, of course, something humans throughout time understood clearly, but something that has been lost and squashed in modern Western Society by scientific imperialism, materialism, and disenchantment in the western world). Understanding a bit about the nature of these different levels of manifestation, or what as known as “the planes” can help our healing work along quite a bit. However, just within the western esoteric traditions, the idea of “the planes” is complex, with a number of different models describing different kinds of planes. Each model we have for these different realms of perception and experience is an attempt to simplify and explain more complex phenomena–and so each model is with its limitations, but all are still useful as an illustrative tools. I’m going to use a fairly standard one in magical practice in the West to frame my discussion today. Drawing from Greer’s, Circles of Power, we can see some of these planes in this way (note that Greer presents a 5 plane system; I’m drawing upon the first three here for the purposes of this discussion):

  • The Physical Plane (outer): What we can experience through our 5 physical senses. This is the physical reality of our existence. When we think about land healing, this is the physical nature of reality that we can see: cut trees, poisoned rivers, dead bees, starving polar bears, toxic waste, and so on.
  • The Etheric Plane: Often, when people talk about “energy” in a room or space, they are sensing the etheric plane. The etheric is also experienced through our senses, but not the same senses that experience the physical plane. The ethieric is very closely connected to life on earth; Hindu Yoga would identify this as “prana” while Asian martial arts would call this “ch’i” or “ki.” From a land healing standpoint, our senses of the etheric helps us say, “wow, there is a bad feeling here” or a “heaviness” or “stagnation.” Its on the etheric that a lot of the “energy” work can be done.
  • The Astral Plane: The level of our consciousness that transcends matter and although they manifest as imagination, emotion, memory, will, or intellectual facilities. This level, of course, also transcends what is inside of our heads. Much journeying work (whether its called astral projection, shamanic journeying, or pathworking) happens on this plane.

Both the etheric and the astral are considered “inner” planes (for a variety of reasons) and there are planes other than those as well.

 

The reason I present the planes here is that they are critical to framing any kind of land healing work.  Part of this is because healing works along the lines of the hermetic adage, “As above, so below. As within, so without” (I’ve discussed this before, for example, my discussion of it in relationship to waste streams) The principle of this adage is the basis of many spiritual practices and religious observance throughout the ages–and the adage is simple. What is on the outer reflects inward to the other planes, and likewise, what happens on the inner planes and within us reflects outward. This means, of course, if you are to do physical healing on the land, that healing work can work its way within and have an energetic healing as well (even if all you are doing is physical work). But even if you aren’t able to do physical healing work, you can do other kinds of energetic healing through ritual, energy work, setting standing stones, and the like, and you can have this more positive energy trickle outward, manifesting on the material plane and providing one of the tools for the land to heal. Understanding this principle is the key to understanding the entire framework of land healing that I am presenting here.

 

The Ways of Land Healing

Examining the above definitions and levels of existence has given us a roadmap of the kinds of healing that can be done on different levels. When we think about “land healing” this is a very wide category, and in it, I see a number of potential practices, some of which are direct physical healing, some of which are indirect, and some of which are energetic.

Physical Land Healing - converting a lawn into a garden!

Physical Land Healing – converting a lawn into a garden!

#1: Regenerating Land: Direct Physical Healing. This is the healing of the physical land on the material plane.  These practices include a wide range of things: replanting, regenerating, tending the wilds, cleaning up toxins, river cleanup, converting lawns into food forests or organic gardens, conserving and restoring wild lands. Lots of people are doing various things on this front, and certainly, permaculture design, as well as restoration and conservation activities fall into this category. A number of my recent posts have been in this area: my series of posts on refugia, weeds, healing hands, permaculture practices, etc. Of course, the land has to be in a damaged state, in the process of healing, or in need of healing for this kind of practice to be effective.  I think that this kind of healing, combined with energetic healing, is one of the best things you can do to heal our lands–if you are able and if the situation warrants it.

 

#2: Healing human-land connections. An indirect method of healing the land, which can lead to work in these other areas, is working to build your own relationship with the land and to help others do the same. This includes everything from herbal practice to earth ambassadorship, creating community, or advocacy work. So here are two examples of this: a series of classes I’ve been recently teaching in herbalism, for example, not only empower people to take care of their own health, but reconnect them with plants immediately in their landscape and help restore that human-land connection (and I also teach them the three permaculture ethics as part of herbal practice). A second way I’ve engaged with this work is by co-founding a permaculture meetup where we brought people together each month to talk about sustainable practices and reconnect with the land. Is this direct healing of the physical land? No, but it is working directly to heal the disconnection that has happened between the land and her children, and so I also consider this healing work. Its extremely important to heal these connections for long-term viability and stability, especially if we go back to the definition 2b under “heal” above.

 

#3: Energetic healing work. Now we move into direct healing that can be done on the non-physical planes. This kind of healing is a fantastic compliment to the two areas above (and ideally, healing of the land should include all of these firs three areas), but can also be done independently of direct physical healing work. Performing healing ritual and engaging in magical work to help heal our lands is a particularly useful tool where recovery and regeneration is a top priority. You might see this as a way to restore the energetic drain of a long sickness or weakened state–you are raising energy to help it recover. Lots of possibilities for this kind of energetic healing work exist. You might performing various kinds of ceremony, which can take place and connect to the etheric or astral planes, working with various currents of energy for healing work.  You might engage in energetic healing like reiki, which works on the etheric plane.  You might journey inward to speak with the spirits of the land to understand what physically or etherically needs to be done. I’ll be talking about these practices more in upcoming posts, so stay tuned!

 

Dancing a Maypole - one of many energetic ritual!

Dancing a Maypole – one of many energetic ritual!

#4: Energetic Palliative care.  As an energetic land healer, its critical to understand the difference between healing and palliative care. Palliative care what we do to help sooth the suffering, to help the land sleep or be energetically distanced from what is physically occurring. Think about someone that you’ve known who is really, really sick, and who is in for a long illness or battle with a disease that is ongoing.  You see them suffering, and the best you can do is try to soothe the wounds, let them rest until the worst is over.  If you try to raise a bunch of positive energy on lands actively being damgae for the distinct purpose of healing, it can be like waking up that sick persno. In fact, the whole reason I was motivated to write this post was to identify this distinct difference.  In my experience in working on a variety of distressed landscapes (logging, toxic streams and waterways, strip mined land, poisoned waters, oil pipelines) I know that healing can only take place where there is opportunity for physical regeneration. The whole idea of healing is to restore and regenerate–you can’t do that if there is active destruction taking place. You still can do energetic work, but you do not want it to be directed towards the purposes of regeneration or recover, but rather soothing the worst of the suffering. I’ll take a whole post to explore this subject in more depth in next week’s blog post.

 

#5: Shifting Actions: Direct and Indirect mitigation of damage.  The last thing I’ll mention today is shifting actions. Shifting your actions to consume less and create less of a burden on the land is not a method of land healing, but it is a method of mitigation and prevention. You might consider this a kind of “preventative care.”This shift is the kinds of behaviors and actions that we do in order to mitigate further damage, to reduce our impact on the land, and so on. This typically happens through various kinds of “sustainable” practices and earth-centered living: a lot of options presented to us by mainstream society fall in here (and many of the not-so-mainstream).

 

 

Of course, this list doesn’t include the work the land itself does to heal–and its doing that all the time.  But here I’m focusing on the relationship between the land and humans–what we humans, as druids, as permaculturists, as people spiritually attuned, can do, here and today to heal our lands. .

Readers–I invite you to help me develop this framework.  Is there any kind of basic land healing strategy that I’ve missed in the above?  How do you enact these or see these enacted?  Thanks, as always, for reading!