Tag Archives: garden ritual

Putting the Garden to Sleep: End of Season Activities and Rituals

Garden bed with scarecrow

The day before the first hard frost. Our garden is still bountiful as the Butzemann watches over all….As the darkness continues to grow deeper on the landscape, it is high time to consider how to put the garden to rest for the winter and honor the garden that has offered you so much bounty and joy for the season. I actually find this one of my favorite gardening activities of the year, both on a metaphysical and physical level. There’s something special about “tucking” your garden in after a productive growing season and knowing that the land will go fallow and rest as the cold and ice come. Here are both the physical activities and sacred activities that you can do to help put your garden to rest.

Do note that my timings are based on the temperate climate in Western Pennsylvania, USDA Zone 6A.  You can adapt appropriately based on your own end-of-season and seasonal changes.

Metaphysical Activities

Metaphysical activities support the garden and the downward/restful flow of energy that allows the land to be fallow before returning to abundance in the spring.  For millennia, our ancient ancestors all through the world did rituals and ceremonies to support the abundance and health of the land; these are intended in the same direction. (For some you can do later in the year, see this post).  Physical and metaphysical activities go hand in hand–everything that we do in the physical world has an impact on the metaphysical, and vice versa.  Thus, by working on both levels, we are able to achieve maximum effect.

Burning the Butzemann

In the Pennsylvania Dutch Tradition, the Butzemann is created at Imbolc and set out to protect your crops and land at the Spring Equinox–and we practice this tradition each year.  At the Spring Equinox, a friendly guardian spirit is invited into the Butzemann to guard the crops and flocks for the coming season. And at Samhain, the Butzemann must be burned to release the guardian spirit and offer thanks.  What we usually do is build a bonfire somewhere near or on Samhain.  Then we take our Butzemann to the fire and once again call the Butzemann by name (the naming tradition being very important) and speak of the good things that happened on the homestead and garden (e.g. you protected our crops well, we harvested 15 pumpkins, our flocks were safe from hawks, etc).  Then we release the Butzemann to the flames and watch it burn (which is always really cool).  This completes the Butzemann ceremony until Imbolc when a new Butzemann is constructed (from the previous garden’s materials and other burnable materials) and the cycle begins again.

Honoring the Soil and Compost through the Soil Web Ceremony

Garden shrine with fall bounty and freshly fallen oak leaves

Compost is a major theme this time of year, as so many things die to have their nutrients reclaimed by the soil web of life. Even perennials, including plants and trees, contribute to this great soil web of life.  Thus, it is very appropriate to honor the soil web this time of year.

For this, I like to do a “soil web” dance.  This is an embodied ritual that involves me dancing (barefoot if possible) on the earth, allowing my footsteps to be my prayer to the earth.  I may be moved to praise the soil web, the nematodes, the worms, the bacteria, the protozoa, and so much more.  My dance always involves dancing in the garden, through the paths, and eventually to the compost pile.  At the compost pile, I leave an offering (last garden harvest food and/or liquid gold are very appropriate here).  I may also make symbols with sticks with leaves as a shrine to the soil.

If you created a “last harvest” meal, you can use this as an additional offering (see below).

A “Rest Well” Chanting Ritual for Gardens and Land

Inviting the land into peaceful slumber is another way you can put the garden to bed on a metaphysical level.  For this, I particularly like using Ogham and chanting magic (with a drum if it’s warm enough).  I chant the following ogham (you can adapt these to your own ecosystem or needs)

  • Ruis (Elder) pronounced RWEESH: Elder is for endings, cycles, and resolution.
  • Phagos (Beech) pronounced FAH-gus: For preservation, sleep, history, and memory.
  • Quert (Apple) pronounced KWEIRT: Apple is for future abundance, blessings, and harvests.

So the chant would go:

Ruis – Ruis – Ruis
Phagos – Phagos – Phagos
Quert – Quert – Quert

And after this, you can start playing with the syllables of each of the three trees in any order, such as:
QUE–eee—iii–rr–tt – QUERT  QQQQ —EEERRRR —TTT
And so forth.  Just allow your vocal cords and body to explore this expression fully.

End your ritual chant with a focus on Ruis, as Ruis is the Ogham connected to the present moment.

As you chant, really envision the energy of each of these trees coming forth: the Elder coming in to help aid with the end of the season, for closing down, and for resolution.  The Beech carries the garden/land through the darkness of winter, where it is able to rest, the soil is preserved, and carries forth the memory of the past into the future. And finally, the Apple, which offers the promise of future abundance and carries a blessing to the garden/land.  Really project this energy as you chant.  As you feel the ritual is complete, start to wind down, ending with chanting Ruis very softly.

Garlic Ritual: A Land/Sea/Sky blessing

Garlic cloves ready for planting!

Garlic cloves ready for planting!

The garlic planting ritual is a really nice way of seeding a blessing for the entire season to come.  Garlic is the last thing to be planted in the fall in our ecosystem (at the time you plant garlic, your fall crops should already be being harvested).  And that garlic will stay in the ground for almost 9 months, being harvested in the heat of the summer.  In the winter, the garlic sets deep roots and then, as the spring comes, it sends its green shoots up into the air.

After you plant your garlic, honor your garlic with a simple land, sea, sky blessing. Gather up the following materials:

  • A bowl of hardwood ash (or compost)
  • A large bowl or bucket of clean water (rainwater, snowmelt, spring water, water from a local spring or creek) and a bough of a conifer (Eastern hemlock is what I use, but you could also use white pine, cedar, juniper, etc)
  • A flute or other woodwind instrument (or your breath)

You can put your items on the ground or create an altar for the ceremony.

Sprinkle the ash/compost on the bed and say, “With the blessing of the earth, may you root deeply this winter.  May your roots and bulbs be blessed, and through that blessing, bless this garden in the year to come.”

Next, asperge the bed with water by dipping the branch into the bucket of water and flicking it all over the bed.  Say, “With the blessings of the sacred pool, may you be nourished and grow.  May your bulbs and roots be blessed, and through that blessing, bless this garden in the year to come.”

Finally, play your flute/woodwind instrument.  If you do not have a woodwind instrument, you can get down and blow directly on the soil, offering your breath to the soil.  When you are done, say, “With the blessing of the air, may you sprout in the spring and grow strong through the summer.  May your entire being be blessed, and through this blessing, bless this garden in the year to come.

Finally, cross your arms and bow your head. Say anything else that comes to mind at this point, honoring your garden.  If you created a “last harvest” meal, you can use this as an additional offering for the garlic.

Physical Activities

Physical activities are probably the typical things that people do in the fall–but some of these have a bit of a magical twist.  I’ll share the physical counterparts and how these are ritualized and connected to the work above.

Putting the Garden to Rest / Fall bed Prep

In the process of fall bed prep--the back bed got very weedy this year so we are sheet mulching it for weed suppression. We add a nice layer of our own finished compost. Chicken flock assists.

In the process of fall bed prep–the back bed got very weedy this year so we are sheet mulching it for weed suppression. We add a nice layer of our own finished compost. Chicken flock assists.

Fall bed prep can be any number of things.  At the Druid’s Garden homestead, we use sheet mulching/lasagna gardening techniques for our annual vegetable garden areas, and so this is the best time to build soil.  After the first hard frost (for us, usually mid-October), we clear away any weedy material and cut back annual plants (leaving the roots in the soil; they will break down and aid in soil compaction).

Then we do some sheet mulching–depending on the bed, this might include a layer of fall leaves and compost, a layer of cardboard (if the weeds got out of control) or simply a layer of finished compost.  If we are starting new beds, we always build them in the fall with layers of finished compost, hot compost/straw bedding (from chickens, ducks, geese, and guinea coops), and leaves.  You can also consider a winter cover crop (which doubles as fodder for your animals).   As you are doing this work physically, you can be doing the metaphysical work I described above.  (If you use this method, in the spring, all you need to do is use a broadfork or garden fork to aerate the bed!).

For perennial beds, we will do our final herb harvest of the season, tying up bundles of herbs in the house to dry.  We will trim back plants that die back during winter (e.g. echinacea, mountain mint, monarda, etc), and cover up plants that benefit from light cover (strawberries). We will also harvest any extra seeds from our refugia garden so that we can scatter them or give them away in the coming months or year.

Garlic is the one crop that you plant this time of year, and garlic can have its own special ritual, as I described above. I have instructions for planting garlic here.

Once all the summer crops and those that died back after the hard frost are removed, then you can do the “rest well” chant above. Obviously, anything that is still growing (kale, lettuce, etc) is covered and protected for the coming cold, and to extend the harvest season (for more on this approach, see Eliot Coleman’s Winter Harvest Handbook).  I like to use these last garden foods through Yule and finish them off for our Yule feast.

Making Compost

Chickens scratching it up!

Compost making is a great thing to do in the fall, as the winter will allow the compost to break down.  At the Druids Garden Homestead, we have chickens to do some of this work for us, but I’ll share a chicken compost and a non-chicken compost method.  Our method is to rake up as many fall leaves as we can and place these in a large pile near the coop (of course, jumping and meditating in them is also part of this!).  Then, as the snow and ice comes down, we layer another layer of leaves in the chicken run.  They don’t like walking on snow and ice, and this keeps them comfortable and occupied.  They scratch the leaves up, poop their nitrogen-rich poop, and are happy chickens.  When about mid-April rolls around and the ground thaws out, I muck out all of the chicken leaves (along with giving all of the coops a thorough cleaning, which gives us a lot of straw).  I layer the chicken leaves/compost with the straw in thin layers, piling this up as high as it will go.  You can add anything else here you like (non-weedy) such as coffee grounds and other fresh compost items. With a warm summer, this breaks down into an amazing pile of compost by late fall—just about the time you are doing your garden bed.

If you don’t have chickens, take fall leaves (preferably mulched) and add them in thin layers with other good compost-making things: manure, vegetable scraps, eggshells, coffee grounds, all of the old garden plants that died back during frost (non-weedy) and anything else you have.  Keep your layers of leaves pretty thin, especially if you weren’t able to mulch them.  Note that some leaves break down really quickly like maple, where others (oak) take a really long time to break down.  This approach should get you a nice pile of finished compost by next fall.

For either, honor the compost by doing the Soil Web Dance.  You can honor your new piles or your finished piles (or general composting area)

Final Harvest of Summer Crops

Finished compost

The final harvest of summer crops for us comes in the days before the first hard frost.  Some things with a light frost can be preserved, but once we hit about 35 degrees, that’s enough to kill of almost all of the summer crops: peppers, nasturtium, tomatoes, basil, pumpkins, squash, beans, zucchini, etc.  Thus, starting in early October, we pay very close attention to the nightly temperatures, doing row cover as necessary.  But, when our first hard frost is imminent, we harvest the last of the crops: all the green tomatoes that will ripen on the counter for the next few weeks, beans, corn, peppers, basil, etc.  We like to cook a special meal with this (Samhain meal if possible, depending on the year) and make a special offering from this for some of the ceremonies above.  It is a great way to enjoy the last fruits of the summer season and also create a special offering food.

Gathering for Next Year’s Butzemann

As we are clearing the gardens and the Butzemann, we begin to think about next year’s Butzemann.  It is customary to collect some of the materials for use in next year’s Butzemann from this year’s landscape.  As we cut the gardens back, we gather materials that are stowed away in our shed till Imbolc.  I always like to leave an offering for any plant who is going to be part of the Butzemann.  For example, this year, the big patch of Mugwort spoke to me to be included for next year, so I have a large bundle of her saved for next year’s Butzemann.

Conclusion

Late fall is truly one of my favorite times because there is so much richness in how you can engage in sacred gardening and sacred action. I hope that this post has provided you with some ideas for how you might honor your soil, put your garden to rest, and start setting up physically and energetically for the season to come.  Blessings!

Beltane Gardening Rituals: Garden Blessings, Standing Stones, and Energy Workings

Here in the Laurel Highlands of Western PA, Beltane marks the start of “planting” season, where we move our indoor seeds out into the greenhouse to harden off, where many seeds like carrots and beans start to go into the ground directly, and where the land is budding and blooming with the joy that spring offers.  And so in today’s post, I’m going to share some Beltane spring garden blessing ideas for you, as you can craft your own sacred “druid’s garden”.

One of our amazing sacred gardens here at the Druid's Garden Homestead!

One of our amazing sacred gardens here at the Druid’s Garden Homestead!

The concept of “blessing” is quite wide-ranging.  In the broadest sense, a garden blessing is any working that offers positive energy and protection to a growing space for a season, ensuring your plants a bountiful harvest, long life, and joyful existence.  Blessings can be extremely wide-ranging and pretty much anything you do can have some positive effect if you set to it with the right intention.   In the tradition of this blog, I’ll offer three possibilities for doing garden blessings at the start of your growing season: prayers and offerings, rituals to raise positive energy, and creating a standing stone shrine.  These blessings can be worked directly into a Beltane ritual or at any other time of power when you want to create a ritual link to your sacred gardening practice.

Preliminaries: Blessings, Energies, and Standing Stones for Sacred Gardens

I have a few preliminaries for consideration before we get into the Beltane blessings. First, you want to be clear about your intentions for growing plants or blessing this garden space.  Are you growing annual vegetables (tomatoes, corn, cucumbers, beans, etc) for your family? Are you creating a sacred garden for growing offerings, smoke cleansing sticks, or other sacred tools?  Are you cultivating a perennial flower bed for pollinators?  Does it do a bit of all three or something else? I would suggest spending some time thinking about your intentions for the space you are blessing so that you can choose the right kind of blessing and establish your intentions clearly.  Those intentions are set in part I of the ritual.

The second thing is that everything with the land should be done in a place of reverence, respect, and reciprocation with the living earth. I write this again and again on this blog for a simple reason:  here in the USA, at least, we are so indoctrinated to take what we want from nature, see nature as a thing in service to us, and do damage to the living earth through our action that it is often a subconscious behavior.  Thus, it takes a lot of mindful distancing and reprogramming our brains to think differently all the time.  So as you do any of these blessings, bringing in that feeling of reverence, respect, and reciprocation is critical to this work.

The three aspects that I am sharing can be used together in a single ritual or they can be used individually.  If you are planning a single ritual with the three, you will want to open up a sacred space as befitting your own practice (I use the AODA’s Solitary Grove opening, as AODA’s druidry forms a core of my practice).  Once you have your space opened, you can engage in the three activities–or just do one.  You can also adapt these specifically for your own needs.

I’m using the example of dedicating a newly expanded garden space that exclusively grows herbs for sacred uses (I will share more about this space in an upcoming post and how I developed it). I have a new bed that grows various sages, sagebrush, tobacco, and sweetgrass–all of these I use exclusively for sacred purposes such as making smoke clearing sticks and offering blends. I may give some of these plants away to friends and fellow druids, but I do not sell them. So my example below uses this in context: you should adapt this as necessary for your own needs.

A slate standing stone. I found this kayaking last year and it wanted to be in the garden. It took a few years to find this!

For part 1, you will want rainwater or other sacred water, incense or a smoke clearing stick, and an offering (water with liquid gold, something you’ve baked, or your own offering blend), and some form of divination. You can also set up a simple altar with anything else you would like to dedicate the space.  For Part 2, you will need a shovel or trowel, a small standing stone (any stone that can be placed 1/3 of the way in the soil and 2/3 out), healing waters, and spring flowers or other markers of the season (use what you can find locally).  The stone can be as small as 6″ tall or much taller as you can find!  Please make sure the stone is willing to serve in this capacity before you put it to use–sometimes finding a standing stone can take time and you can skip over part II and do it later if you don’t have a stone available. For part 3, you only need yourself.

This ceremony draws from several sources, but the most prominent is the Sphere of Protection used by the Ancient Order of Druids in America (which is adapted used in the 3rd part of the ceremony).  For more on the magic of setting standing stones and on how to learn the sphere of protection, I recommend The Druid Magic Handbook by John Michael Greer.

Overview

The first practice is a simple one of acknowledgment, respect, and dedication–setting your intention for space, making an offering, and offering prayer and blessing for the garden. The second part of this ritual sets a standing stone in the center of the bed.  Ancient cultures, including those who set stones throughout the UK, recognized that a standing stone offers light and blessing to the land.  In the druid tradition, we recognize the power of standing stones, both to connect us to our ancient ancestors and also in radiating the solar current down into the telluric. The third part creates a sphere of protection for the garden for the coming season by drawing upon the energies of the seven elements.

Beltane Garden Blessing, Part I: Intentions, Prayers, Offerings, and Messages

Open up your sacred space.

Start by setting your intentions for the garden space.  This should come from the heart.  You can adapt the following:

“Spirits of place, spirits of this garden, I dedicate this new garden bed for the purposes of growing herbs for my sacred work in walking the path of druidry and healing the land.  Sage, sweetgrass, tobacco, lavender, and mugwort, may you grow tall and strong.  May you thrive in the heat of the summers, and may your roots and seeds rest with the deep winters to emerge again in the spring.  May we work in partnership and joy this day and through the coming season.” 

Make your offering to the garden bed as you see fit.  I like to place mine just in the soil.

“I make this offering in friendship and respect.  With my hands and my heart, I will work to prepare this space for you to grow and thrive. May I always remember to take only what you are willing to give, and may we work in partnership.”

Now, pour the rainwater over the bed.

“The waters of life bless you, this day and always.”

Light the smoke clearing stick and blow the smoke gently across the bed.

“May the fire of the sun and the ashes of these herbs bless you this season.”

Pause and simply take a moment to enjoy being in the presence of the new garden bed.  Pull out your divination system and ask, “I would love to hear what messages you have for me, that might guide my work with you this coming season.”

Use your divination system (drawing a card, using inner communication, drawing an ogham, whatever you best use)

If this is the end of your ceremony, close out your grove.  If not, move to part two.

Beltane Garden Blessing, Part II: Setting a Standing Stone

Hold the stone before you (or touch it, if it is quite heavy): “I honor this grandmother stone.  She who is millions of years old, and who carries with her the wisdom of the earth mother.  Dear stone, will you aid me in bringing blessing and light to this garden?”

Wait for a clear indication to proceed (this may be an inner response or some positive feeling).

Placing standing stone in the bed

Dig your hole to place the standing stone.  The stone should be placed 1/3 of the way into the soil and remain 2/3 out, reaching to the sky.  Once you’ve dug your hole, pour the healing waters in the hole and say, “Cradle of the earth, accept this stone and the blessing of these sacred waters.  May you be blessed and nurtured this day and always.”

Place your stone.  As you place it, intone the words of power, “Awen, Awen, Awen”.   Pack the soil tightly around the stone.  Pour the remainder of the water on the stone, saying “I offer you this water as a symbol of gratitude for your blessing in this garden.”  Circle the stone with spring flowers. “I adorn you with flowers, honoring the life that you will bring.”  Chant additional “Awens”.  As you chant, feel the rays of the solar current descending into the stone and radiating out into your garden bed.

Close your sacred grove or move to part III.

Beltane Garden Blessing, Part III: A Sphere of Protection for the Garden

Say, “Now that this garden is blessed and the stone is set to radiate energy to this land, I offer a weaving of protection for the season to come.”

Move to the east and call the east in whatever format you see fit or use this: “Spirits of the east, powers of the rising sun and the hawk of May soaring in the heights of the morning, I call to you to protect this sacred garden, this day and always.” Feel the powers of the east present in your space.

Move to the south and call the south in whatever format you see fit or use this: “Spirits of the south, powers of the summer sun and the stag in the summer greenwood, I call to you to protect this sacred garden, this day and always.” Feel the powers of the east present in your space.

Move to the west and call the west in whatever format you see fit, or use this: “Spirits of the west, powers of the salmon of wisdom in the sacred pool, I call to you to protect this sacred garden, this day and always.”  Feel the powers of the west present in your space.

Move to the north and call to the north in whatever format you see fit, or use this: “Spirits of the north, powers of the great bear in the starry heavens and the tall stones, I call to you to protect this sacred garden, this day and always. ”  Feel the powers of the north present in your space.

Place your hands on the soil of your garden bed.  Call to the telluric currents of the earth in whatever format you see fit, or use this: “Spirits of the land beneath this sacred garden, spirit below, telluric current of energy that flows through this land, I call to you to well up and protect this sacred garden, this day and always.”

Stand up and raise your hands to the sky.  Call to the solar currents of the heavens in whatever format you see fit, or use this: “Spirits of the skies above this sacred garden, spirit above, solar current of energy that flows from the sun and the turning wheel of the stars, I call to you to descend and protect this sacred garden, this day and always.”

Final Standing Stone with Stone Altar

Place your hands upon the stone at the center of your garden (or on your bed if you did not do part II).  Call forth to the six elements and ask for their protection.  “By the six elements here invoked, and here present, I call upon the lunar current, spirit within, the spark of life within all beings.  May these elements combine and form a sphere of protection around this sacred garden, this day and always.” As you do this, envision the elements coming together in the center of the stone and then radiating outward to form a multicolored sphere that protects the garden bed.  Firmly establish this image in your mind.

Step back and offer gratitude, “I thank the powers for their blessings on this garden and on this working.”

Close your sacred space.

 

Dear readers, I would love to hear how you’ve done garden blessings and if you decided to use this at any point.  Blessings of Beltane!

Sacred Gardening through the Three Druid Elements – Designing Sacred Spaces and Planting Rituals

A representation of the 3 druid elements

A representation of the 3 druid elements

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

 

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

 

The Three Druid Elements: Nwyfre, Calas, and Gwyar

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

 

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

A second representation of the three druid elements

A second representation of the three druid elements

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Mapping the Elements onto the World

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

 

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

 

Sacred Bee

The bee embodying the three druid elements

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

 

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

 

Using Nwyfre, Gwyar, and Calas in Garden Designs

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

 

1. The Herb Spiral

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

 

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

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

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

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

 

2. A Larger Sacred Garden Spiral

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

Larger Spiral Garden Design Inspired by the Three Druid Elements

Larger Spiral Garden Design Inspired by the Three Druid Elements

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

 

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

 

A Garden/Land Altar Using The Three Elements

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

 

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

 

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

 

Three Element Daily Prayer

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

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

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

 

A Simple Prayer for Growing Things – A Three Element Blessing

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

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

 

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


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

 

Concluding Thoughts

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