The Druid's Garden

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

A Celtic Galdr Ritual for Land Healing May 10, 2017

The following is a land healing ritual that we did at the OBOD’s Mid-Atlantic (MAGUS) gathering last weekend (May 2017).  (For a wonderful review of this gathering, please see Dean Easton’s A Druid’s Way Blog!) This ritual was done by about 45 participants surrounding a small cluster of Eastern Hemlocks (Tsugae Canadensis) at Four Quarters in Artemis, PA. The purpose of the ritual was to raise healing and positive energy for the Eastern Hemlock trees who are currently suffering and being threatened by the Hemlock Wooly Adelgid, with a secondary purpose of inner work for each participant. To do this, we used a ritual structure using a combination of Galdr and Wassail/Tree magic. This post includes background information on the ritual, instructions, and the ritual itself.

 

Background Information

Eastern Hemlock and the Wooly Adelgid

Beautiful (adelgid free) hemlock trees

Beautiful (adelgid free) hemlock trees

The Eastern Hemlock (Tsugae Canadensis) trees are a keystone species throughout the Eastern US, and are the state tree of PA. To learn more about the Eastern Hemlock, you can visit my post on this tree’s medicine, magic, folklore, and more. Hemlocks are currently are under severe threat from the Hemlock Wooly Adelgid. The Hemlock Wooly Adelgid is a non-native aphid that came to the US in the 1950’s and is substantially spreading in its range. The adelgid sucks the sap out of the trees, slowly killing the tree, with death of the tree typically resulting 5-10 years after infestation. Millions of hemlocks along the eastern seaboard have already been lost to the adelgid.  One of the “lines” of the spread of the adelgid is at Four Quarters farm.

 

After I did deep reflection and communion with elder hemlocks in an old growth forest in the region (at Laurel Hill State Park) over a period of years, and after talking with the hemlocks at 4Q during a prior visit, I had the sense that we should do a ritual to raise energy for them. However, the hemlocks were very specific: they wanted us to raise energy for them to do with it what they saw fit (as opposed to something more specific like eradicating the adelgids, etc). And so, this particular ritual sends them positive energy with no particular intention beyond those given in the Ogham trees we are invoking.

 

Galdr Magic

A Galdr (“incantation”) is a type of chanting or incantation in the Norse tradition. In the Norse tradition, Galdr is done through drawing runes and then chanting them for various kinds of blessings. Since we are druids, we instead chose to use Ogham (a Celtic tree divination system) and integrate existing tree magic (see next section).

 

The basic practice of Galdr is to draw a rune, and then take the word for the rune and break it into syllables or single sound combinations (with variations). For those druids used to chanting the Awen, the principle is the same, in that, we draw power and chant in a loud voice, just like we would with the Awen. This means that any Ogham Galdr chant should be powerful, meaningful, and energetic. For Duir (Oak), we might have something like:

Duir Duir Duir

Dooo Ahhh Iiiirr

Du Du Du Du

Duir Duir Duir

Galdr is flexible and each person who does it will likely do it a bit differently. The important thing is the repetition of the chant to raise energy (in our case, for land healing).

 

Ogham and Tree Magic

Ogham Fews Created for the Ritual

Ogham Fews Created for the Ritual

The second piece of inspiration this ritual draws upon is the Ogham, a tree alphabet that developed in Britain, Wales, and Ireland sometime between the 1st and 4th century AD, likely by druids or other Irish scholars. It was originally used to write the early Irish alphabet and can still be found carved into various stones and in surviving manuscripts up until the Middle Ages. Each ogham has an associated Celtic tree and today, we druids use this as a divination and meditation system to work deeper with the trees. And so, we’ve replaced the “traditional” runes in the Galdr with Ogham.

 

We have selected four Ogham for this particular healing work based on their energy:

  • Quert (Apple). This is the energy of love/support, wholeness, support, and health (this is the message we send to the trees).
  • Straif (Blackthorn in traditional ogham, blackberry in our more local ogham). This is the energy of cleansing, removal, strife, the power of fate, and pain (we are using this energy in an unwinding manner, so removing these things). In our ritual, the Straif leader had the participants do two kinds of energetic work: first, a guttural removal of pain and suffering (through voice) and then a more gentle healing and renewal after the pain was removed.
  • Beith (Birch). This is the energy of new beginnings, rebirth, and renewal (this is the energy we offer–rebirth, renewal, new beginnings)
  • Duir (Oak). This is the energy of strength, being rooted and grounded, protection, and knowledge, the knowledge of the oaks.

If you were going to adapt this ritual, you could choose different ogham based on your purposes. These were specifically selected for the needs of the Eastern Hemlocks in this region and the willingness of these other trees/plants to lend their support.

 

Wassail

The third piece of inspiration this ritual is using magic from the old orchard Wassail traditions (for more on Wassail, see here). In this tradition, a single apple tree was selected as a representative of all of the apple trees in the orchard or local to the area. Around the central tree, people circled and enacted various rituals (such as offering it spiced cider, toast, and bowing to it). In this way, the tree was able to accept the blessing and then channel that blessing to the entire forest.

 

Our ritual was around a central hemlock tree in the evening as the sun was beginning to set. The central tree was the “receiving” tree and served as a proxy for all other hemlock trees.  The final act of this ritual is channeling that energy down through the roots to the other Hemlocks at Four Quarters and beyond.

 

Land Healing

The broader framework for this ritual comes from some of my earlier work on this blog on healing the land using various energetic approaches.  Druids, and other earth-based spiritual practitioners, can take an active role in healing the land and regenerating human-land connections, both through energetic healing and ritual as well as through active land regeneration, scattering seeds, and permaculture design.

 

Ritual Setup

Roles:

Four Ritualists:

  • Quert (Apple) Galdr Leader (Also connected to Water/West Energy)
  • Straif (Blackberry) Galdr Leader (Also connected to Fire/South Energy)
  • Beith (Birch) Galdr Leader (Also connected to Air/East Energy)
  • Duir (Oak) Warder Leader (Also connected to Earth/North Energy)

Participants:

  • Quert Participants (group created through ogham draw, approx. 5-10 participants)
  • Straif Participants (group created through ogham draw, approx. 15-20)
  • Beith Participants (group created through ogham draw, approx. 25-30)
  • Duir Participants (group created through ogham draw, approx. 5-10, including those who are mobility challenged, and those tending outer fires)

 

Materials (created in advance):

Signs for Ogham Ritual

Signs for Ogham Ritual

Ogham Signs. Ogham signs can be held by ritualists.  The signs we created have each few, the common name, and the ogham name. This will allow participants to easily find their group.

 

Ogham Fews. Ogham fews should preferably be from the wood or material represented (this is why we are using local ecosystem adaptations for Straif). We had created 30 Beith fews, 20 Straif fews, 10 Quert fews, 10 Duir fews for particiapnts to draw.  Participants also get to keep their few at the end of the ritual.

 

Basket or bag for drawing fews.

Pre-Ritual Discussion and Practice

Pre-ritual discussion and practice can take place just before the ritual, but can also be done at a separate time (not too far before the ritual, however).

 

Step 1: Hemlock Tree Attunement

For our ritual, participants first drank a bit of Eastern Hemlock needle tea and sitting quietly with the trees; this allowed participants to connect with the trees on a physical level and begin to create a spiritual connection.  This simple tea can be brewed up by collecting needles (old or young) and small branches and pouring boiling water over them and letting them sit till they are cool.  At that point, add a little raw honey and strain.  In the case of our ritual, participants drank the Eastern Hemlock tea and sat with the trees quietly for about 10 minutes before coming back and drawing an ogham few (see step 2).

 

Step 2: Ogham Stave Drawing

After drinking the tea and spending time in quiet listening with the hemlock trees, participants each draw an Ogham few for the ritual (participants should draw by feel, not by sight). In the case of our ritual, participants drew their ogham fews at an afternoon land healing workshop; this allowed them to attune with the energy of that particular few prior to our evening ritual.

 

Step 3. Forming Groups, Pre-Ritual Discussion, and Galdr Practice.

At the start of our ritual, later in the day from the Ogham draw, each ritualist held their signs (with the Ogham symbol) to form their group. Each ritualist held a separate pre-ritual discussion where they explained the specific Ogham and energy that group is working with. Each group practiced their Galdr chant prior to the ritual. Ritualists each design their own Galdr chant and allow participants create variations. In order to do this work, ritualists do prior work with the tree energy they are invoking (through meditation, sitting with them, etc).

 

The Ritual

All participants gather in a large circle around the central hemlock tree. Fires are tended so that we can see in the waning light (fire tenders are part of Duir group). All ritualists memorized the script in advance so we had no impediments, need for flashlights, etc.

1. Participants Ground and Clear

         Duir Warder leads participants in three breaths to ground and connect with the energies of the sacred place.

 

2. Open up a Sacred Space

Duir Warder declares the space open (by the power of star and stone…)

 

Straif Galdr Leader makes offering to the outsiders to ensure that we don’t attract unwanted guests, but also to deal with those “outside” aspects of ourselves that might resist some of the healing work we are doing within.

 

Beith Galdr Leader calls east.

 

Straif Galdr Leader calls south.

 

Quert Galder Leader calls west.

 

Duir Warder calls north.

 

Quert Galdr Leader offers circle words to open up the space (“The circle of our lives….”)

 

Duir Warder and Duir Participants cast circle as a group, walking around the outside of the participant circle.

 

3. Participants take their places

Due to our declining light and the many root systems under the trees, all participants went into place in their three concentric circles around the hemlocks prior to the Galdr beginning. (If you had more light, you can have them circle up one at a time after the previous group finishes their chant). Quert was the first circle, Straif was the second circle (encompoassing Quert and the Hemlocks), Beith was the third circle (encompassing Straf, Quert, and the Hemlocks), and Duir was the final circle (Duir spread out along the outside edge, and did not link hands like the other groups).

 

4A. Quert Chants

The Quert (Apple) group, with signal from Quert Galdr Leader link hands and begin to chant, circling the tree desoil (sunwise). After a small amount of time has passed and they have begun to raise the appropriate energy, they raise their hands (signaling the next group). They stay in place, lowering their hands, and continue to chant.

 

4B. Duir Warders Reinforce Circle

As Quert begins their chant, the Duir Warders begin their own chant to reinforce the circle and hold the space. They continue to chant while the remaining Galdr chants take place.

 

5. Straif Chants

Straif begins their Galdr chant, links hands and circles the tree widdershins (anti-sunwise). After a small amount of time has passed and they have begun to raise the appropriate energy, they raise their hands (signaling the next group). They stay in place, lowering their hands, and continue to chant.

 

6. Beith Chants

The Beith group, with signal from Beith Galdr Leader begins their chant, linking hands and circling the tree desoil (sunwise). After a small amount of time has passed and they have begun to raise the appropriate energy, they raise their hands. They stay in place, lowering their hands, and continue to chant.

 

7. All Chants end. When the energy is sufficiently raised, Quert Galdr Leader raises hands (with her group) which is the signal for all other Galdr Leaders and participants to raise hands and end the chant.

 

8. Duir Channels Energy. As the chant ends and the quiet settles back in, the Duir group comes into the center (coming through raised hands) and touches the hemlock trees (central trees). They channel the energy raised in the ritual into the central trees, sending it down into the roots, and radiating it outward.

 

9. All participants form large circle again. After this work is done, Duir Warder Leader invites participants to form a large circle once again.

 

10. Grounding. Beith Galdr Leader leads a grounding activity (in our ritual, this involved deep breathing, putting our hands on the earth for a time, and having participants literally shake off some of the excess energy).  This is a powerful ritual and grounding is certainly necessary!

 

11. Close the Space and Send out Energy

Quert Galder Leader: “It is the hour of recall….let us thank the quarters…”

 

Duir Warder Leader thanks the north.

 

Quert Galder Leader thanks the west.

 

Straif Galdr Leader thanks the south.

 

Beith Galdr Leader thanks the east.

 

Duir Warder Leader and Duir Participants unwind the circle and Duir Warder Leader declares space closed. (Note, we found that the channeling of energy itself into the roots unwound the circle so this last step wasn’t used during our ritual as that work as already done!  But otherwise, it would be a necessary to do it.)

 

Post-Ritual Discussion. Each group had a post-ritual discussion. Part of this was to allow the Ritualists to ensure that all participants were grounded (especially new folks). But it was also an opportunity for each group to share their experiences and compare notes.  Don’t skip this part!

 

Additional Notes and Adaptations

 

Three Concentric Circles of Healing. Just as this ritual uses three moving and concentric circles of people surrounding a tree for land healing, it also works on three levels with participants. The ritual was intentionally designed to foster A) healing for the trees, B) healing/energy work for each group and C) healing/energy work for each participant. Participants draw their fews, which puts them in a group that is most appropriate for the energy they need to work with. Each person in the ritual thus has their own ritual and own experience. Each group works together to enact their part of the ritual, thus having a shared experience that is unique to the group. The whole group, likewise, works for the good of healing the land. It is for this reason that the pre- and post-ritual discussions are so important—they are part of the ongoing part of the group and individual ritual. Each participant, likewise, is important and necessary in this ritual and has a role to fill (compared to some, where participants are more passive observers).

 

What happened at the MAGUS gathering is that after the Galdr, people talked a lot about the ritual and had to “uncover” what each other’s roles were.  A number of rich discussions ensued surrounding the ritual at our gathering, and it kindled a number of connections and insights.  I remember four of us sitting at a table for a meal and realizing we had all been in different Galdr groups, and so each of us shared about the ritual and the work we did, the group work, and our personal experiences.

           

Adapting this Ritual for Multiple Participants. This ritual could be adapted to a much smaller or larger group. A group as small as four could do it (with four ogham drawn, and each participant representing one of the four sacred trees). This ritual could also in theory be done by a solo practitioner with some heavy modification (although I’d have to give it some thought in terms of how that might be done!)

 

Adapting this Ritual for Multiple Purposes. I believe that this ritual could be adapted using other Ogham trees for other kinds of healing purposes, including purposes beyond land healing. If anyone does such adaptations, please let me know here in the comments!

 

PS: Please note that this ritual was designed by Tsugae Canadensis (Eastern Hemlock) and made manifest by myself (Dana O’Driscoll) and Cat McDonald (you can find Cat at the Druid’s Well) with additional input from John Adams, Elmdea Bean, and Nicole Sussurro.

 

PPS: I know I said I was taking a short blogging hiatus for a few weeks, but everyone at the gathering wanted to see this ritual, and my blog was the best place to post it and archive it.  I’ll return to regular posting in June as promised :).

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

Alternative Front Yard full of healing and habitat

Alternative Front Yard full of healing and habitat!

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

 

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

 

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

 

Layers of regenerating forest!

Layers of regenerating forest!

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

 

Where Healing Can Happen

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

 

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

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

 

Time for some regeneration!

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

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

 

A Patchwork of Approaches

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

 

Physical-Energetic-Spirit Connections

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

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

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

 

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

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

 

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

 

The power of the sun!

The power of the sun!

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

 

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

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

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

 

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

 

Creating a Sacred Space

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

 

Communing with Spirits

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

 

Re-establishing Eldership

The Ancient Maple - An Elder of the Land

The Ancient Maple – An Elder of the Land

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

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

 

Re-establishing Guardianship

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

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

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

 

The Magic of Seeds

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

 

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

 

A Permablitz

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

 

Tree in the fall months!

Tree in the fall months!

Concluding Thoughts (for now)!

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

 

A Druid’s Primer on Land Healing, Part VIII: Rainbow Workings and other Palliative Care Strategies for Damaged Lands April 16, 2016

I had the most amazing thing happen to me about a month ago, and it involved the direct (palliative) healing of an active strip mine site.  I was heading to teach an herbalism course at a friend’s business about 15 minutes away from where I live.  My drive this requires me to cross a divided highway and do a u-turn at a site that is a very new active strip mine.  They aren’t fully removing the mountain, but they are certainly cutting into it quite a bit, and ripping up the entire surface of the land in the process. For a while, I’ve been driving past this spot, and energetically, it just feels bad, like in the pit of your belly bad. I knew something was to be done, but I wasn’t sure what. So I kept visiting, listening, and being told “wait” (using the same strategies I’ve shared with you earlier in this series). And so, wait I did.

 

Rainbow Working!

Rainbow Working!

That particular day when I was going to teach my class, we had both sunshine and storms. Rain would pour for five minutes and then it would be sunny again.  These are such fun days to enjoy, and usually rainbows abound.  I hadn’t yet seen one, but I had anticipated it, and sure enough, I wasn’t disappointed.  Just I was turning around, I saw a rainbow–it was right in front of me, on the road ahead. I decided to follow it slowly with my car, and suddenly, it jumped. When it jumped, I looked to my left, and there it was, coming down right in the center of the whole strip mine operation. Now, for anyone who has studied the old Celtic, underworld, and fairy lore, a jumping rainbow is described as an old trick to lead you somewhere–and that’s definitely what happened in this case.

 

Now, every day, as part of my AODA practice, I connect with the three currents (a strategy I’d suggest in preparation for this kind of work; I’ll talk more about this later in this post). I’m pretty adept, at this point, in channeling down the solar current. I connected with that rainbow, with the sun’s rays reflecting off of those droplets of water and pulled it down, deep down, into the darkness and suffering of that strip mine. I sat for quite a while and channeled down that energy, and as I did, the rainbow grew brighter, and more brilliant.  At some point, the work felt done.  The land felt cleaner.  More at peace with what was happening.  The worst of the bad energy was gone. Each time since I’ve visited that spot, the effects of the rainbow remain.

 

Now, obviously, a rainbow working is not really something you can plan!  But, I did want to share this as a potent land healing strategy to open up today’s post. And I think what I can share is that even if you don’t have the blessing of a rainbow over the spot you want to help heal, you do have the energy of the sun frequently, and it can be used in various ways–as we’ll explore today, along with other strategies for palliative care.

 

Why Palliative Care?

When I started this land healing series, I started with descriptions of the different kinds of healing work you can do: physical and energetic land healing for sites that need active regeneration and healing (which is where things like permaculture fit) and palliative care (for sites that cannot yet be healed and are underging active harm).  Today’s post is going to explore specific land healing strategies for palliative care that you can engage in–these are specific strategies for sites that are just like the rainbow working above: these sites have ongoing active destruction or are far from what nature intended. As before, if you haven’t read the earlier parts in this series, I would strongly suggest that you do so, as the series builds from the previous posts: Part I, Part II, Part III, Part IV, Part V, Part VI and Part VII.

 

I think that Palliative Care for sites that are currently experiencing destruction and suffering is just as hard to deal with as the impending destruction of a natural site (which I talked about two weeks ago); both of these give you a sense of powerlessness that is difficult to deal with. You want to look away.  You want to disengage.  But instead, I suggest you try to engage, to help, to heal.  Because I can tell you this–nobody else is doing this work on our landscapes. If we, as druids and those who love the land and hold her sacred can’t do it, then who can?  Even when looking at that strip mine, that logged landscape, that fracking well, that acidic river (the ones I deal with here most often), know that that what I am looking at is still the living earth and it is still sacred land.  This kind of stuff is not one a druid meandering through the woods wants to find, but it is unfortunately a common reality that we face in the age of 21st century industrialism.

 

I believe that every age has its own spiritual challenges, and that our spiritual practices are often born from what we experience; I certainly see responding to this kind of experience as necessary for a druid living in such times. And to me, we are in a unique position to do something, and I believe, even for sites that are actively being destroyed and harmed, that something can have very long-term implications.  Consider palliative care like the first stage in the healing process–you are setting the stage for what is to come.

 

Palliative Care and Energetic Changes

I want to start by saying that nearly all of the strategies I outlined two weeks ago for sites that are going to be destroyed also work for palliative care. These include: working with the stones, working with Indian Ghost Pipe as a plant ally, putting the land in hibernation, and saving seeds. These are strategies that can do tremendous good for sites that are undergoing active harm.

 

At the same time, there is a large energetic difference between these two kinds of sites: namely,  a site that is not yet destroyed doesn’t have this energetic darkness and active suffering that a site that is destroyed carries.  Its that energetic darkness that is the focus of some of my work in palliative care, and so, I generally find myself doing a lot more energetic cleansing work on actively destroyed sites, and hence, that’s what today’s post will mainly focus on.

 

I’d also like to share that the energetic nature of active destruction changes over time, and I think, is due in part to where in the process things are occurring.  If a site has been actively destroyed for a long period of time, you often encounter this energetic deadness or a complete lack of vitality. A lot of the rivers around here are like that–they have been acidic and poisonous to life for half a century or more–this means that they are largely “dead” feeling, where the active strip mine site (a new operation less than a year old) is energetically very dark and intense.

 

What I do depends on a number of factors. I generally don’t do much with the dead sites unless I know active healing can happen–I think that the deadness is better than most other things, in that there is no active suffering, and the land has figured out how to numb itself and the spirits have retreated.  So for these, I might say a small prayer or blessing, but otherwise, leave them be. I am certainly not going to do anything to “wake” that site back up or call those spirits back until it is time and active healing work can begin. When it is time for real healing to take place though, the “deadened” land then needs you to come in and give it a burst of light and life (see upcoming post!)

 

Most sites actively under siege, instead, have this really dark intensity to them and feel really “wrong” and “awful” just being near them.  For example, when I was visiting a friend in West Virginia not too long ago, I was driving and was struck with this horribly awful feeling as I rounded the bend.  Turned out, just around the next bend was a huge gravel/sand pit, cutting into the mountainside–and that was the source of the suffering.  This is exactly the kind of site that could benefit from palliative care. And so, my real focus today, is on active suffering and sites that have that energetic darkness, sickness, feeling of absolute wrongness, that pervades them.

 

Solar Blessings and Getting Rid of the Worst of the Energetic Darkness

A sacred pool uniting heaven and earth, the solar and the telluric

A sacred pool uniting heaven and earth, the solar and the telluric (see below)

So about 5 posts ago in this series, I shared information on the three currents and how ancient peoples, and modern ones, can use the currents to help heal and bless the land.  In the case of palliative care, nearly all of the problems we have are with the currents of energy in the earth, the telluric currents. The telluric currents govern what is on the land and of the land, what is on and of the earth, and that’s where the bulk of the problems for industrialized cultures, great and small, arise.  It is the uncontrolled fossil fuel use, an earthly treasure, that has our world’s climate in chaos; it is the pillaging of earthly resources that are really causing so many palliative situations to occur. These telluric currents become easily corrupted by the many earthly activities that pervade industrialized society: gravel pits, strip mines, regular mining operations, pesticides and industrialized farming, fracking, tar sands, logging, typical lawn care, and more. And so, I have found that attending to the telluric currents, by way of ancient knowledge, can tremendously help in palliative care.

 

I have found that you can effectively use the solar currents to clear away, or purify, the worst of the energetic darkness of sites under active destruction.  There are lots of ways to do this, and one of them was how I opened this post: a rainbow working! There are many, many ways to channel the solar currents down into the telluric, and this is an excellent way to get rid of the energetic crud, the worst of the suffering, and provide some respite.  I kind of see this work like providing a healing balm to soothe the energetic effects of active destruction.  You aren’t solving the problem by any means, but you are certainly doing something that really helps.

 

Most of my strategies for channeling the solar (sun) down into the telluric currents (the energy of the earth) for purification and blessing involve using specific rituals within the AODA framework.  These include the AODA’s sphere of protection (which I use most often), our seasonal grove rituals (found in the Druid Grove Handbook) or the communion ceremony from the Gnostic Celtic Church (found in the Gnostic Celtic Church Handbook).  Each of these rituals establish the space and then, as the core work of the ritual, connect to the energy of the sun, the earth, and awaken the telluric current.  I’ll share one simple derivations here, but I wanted you to understand where a lot of what I do comes from and where you can get more extended versions.  I’ve been working in this tradition for over a decade, and I think, in its own way, maybe it led me to this work by putting the perfect tools in my hands!

 

So a simple way to channel the solar down into the telluric is through AODA’s Sphere of Protection working as a basic framework.  I’m giving a simplified version of it here, and you can add and adapt as necessary.   I would begin by going to an area that needed some palliative care, and, as I mentioned before in earlier posts, ascertain the nature of the work at hand.  If I felt led, I would do the following:

  • Grounding and centering myself for the work at hand.  Part of this is opening myself up for the flow of energies, breathing deeply, and feeling rooted in the living earth. As part of the grounding and centering, I would open up some kind of protective space (even if its as simple as drawing a circle on the ground, or in the air as white light).
  • I would next go to the east, and call in the positive qualities of the east to aid the land and me in the working.  Then I would banish in the east, driving away any harmful or disturbing energies. I’d then go to the south, west, and north, doing the same thing: calling upon the positive qualities of the element and banishing the negative ones.  As you get used to doing this, you’ll find you can banish the negative qualities in larger and larger regions and areas–and this is super helpful for clearing work.
  • At each of the quarters, I would use my senses to experience that element in the world around me, identifying the influence of those four elements on the landscape: in the east I might look at the movement of the air, pay attention to the smell of the air, the birds in the sky, seeds blowing in the wind, and so on.
  • Then, I would invoke the three currents:  I would first draw a circle on the ground and invoke the telluric current, envisioning it rising through the circle as a greenish-gold light.  I would assess its purity and flow.  Then I would trace a circle in the air and pull down the solar current, envisioning it as a yellow flame coming down from the sun and the celestial heavens.
  • I would intone the “Awen” and then draw upon everything I had called: the four elements and the currents to unify the currents, awakening the lunar current and sending the solar deep within the telluric.   I would envision energy coming from each of the four directions, from the sky, and down, into the telluric.
  • I would envision this work as long as necessary, sometimes for several minutes, sometimes for a half hour or more.  Usually it doesn’t take too long, but it depends on the area.  When I felt the work was done, I would close the space (but would not send away what I had called).

That’s it in a nutshell–there’s more to it than that, but I think that’s enough for you to work with, and adapt, as you see fit.  I would say that there are more elaborate rituals and workings using these energies, but doing something basic, to start, is a good way to begin.  Some of you, who are new to ritual work, might say, “yes, but does it work?” The truth is, I cannot believe the potency and usefulness of the Sphere of Protection alone in much of this work.  I find its an extremely versatile for a lot of different kinds of land healing (and other healing) work.

 

Standing Stones

As I wrote about in my third post of the series (which helps set up today’s post) as well as my recent post on sacred gardening, humans have long been using standing stones, temples, trees, ceremonies, and more to channel the solar energies into the land for healing and abundance–but I have found these work fantastically for palliative care.  The reason is simple–setting a standing stone or using some other key marker to help channel down the solar current is a working that takes time and space to achieve.  Unlike a ritual, which radically alter a space and its energetic profile quite quickly, a standing stone is slow work, over time, over potentially a lot of time.  This lends itself well to palliative care, because its like a slow-releasing healing agent.  I’m having difficulty putting into words exactly what I mean here, but I hope you get my meaning.

 

Setting the standing stone in the pool!

Hermes is setting the standing stone in the pool!

So just this past week, two druids snuck into the woods into the park north of town and worked to set a standing stone in the forest; the same forest where many gas wells are present. We did this because here is a place, in the heart of fracking country, where the waters and forests and lands are under active duress. We had come across a natural spring earlier in the week on a hike, a tiny spring that pops up only in the springtime of the year or after heavy rains.  It was barely noticeable, but eventually flowed into a small stream with moss-covered stones. We carefully cleared away the leaves and sticks to see what we could find, and were excited with the discovery of three trickles of water welling up from the earth, almost in the shape of an awen.  The next day, we came back better prepared and set some rocks below the spring to created a small gazing pool.  Then we went off in search of a standing stone–and sure enough, within about 10 minutes, we were delighted to find a perfect standing stone for the pool.  We set that stone as a long-term healing presence, to bless these waters, those that flow past so many of those gas wells, and later, one fracking well.  To help bless all these waters that are under duress from the many fracking activities here, to cleanse and nurture the telluric currents, the spirits of these lands, and the physical forest during this difficult time.  The interesting thing about this particular spot is that its right along a fairly well-used path, so if passerby are looking in the right direction at the right time, the pool and standing stone will be quite evident!  Now, we didn’t do any ritual work at the spot–we just wanted to set the stone and let it do its good work for  a while.  However, we could come back at a later point, when we felt it was time, and do that work.

 

Land Shrines

Even if you can’t set a standing stone, I have found that a small shrine, carefully placed and tended, can work wonders over a period of time. Perhaps you create a simple stone cairn and pour blessed waters (see below) over it every season.  Perhaps you plant a rare native plant and surround it with stones.  The actual shrine, and what goes into it, can be intuitive.  But these small places are healing, they are like a light in the dark. For land that is suffering, what your shrine does is give it a focal point, something to hang onto, something to direct its attention and let the spirits of that land know that someone is thinking about them, wishing them well, and saying that we are here in support.  I have made many such shrines over the years–small places, hidden places, that I quietly go and visit.  You will get a sense, from the land itself, about how often you need to come and what you can do while you are there.

 

Music and Song

Playing the panflute for the land

Me playing the panflute for the land

I’ve mentioned before on this blog about the wonderful (and often subversive) nature of music and singing for any land healing work. This is healing work, of any variety, that can be done publicly and openly. I have found that certain songs, especially old folk songs, work particularly well for soothing the land, and allowing it to prepare for what is to come, and putting it to sleep.

If you use this technique, you will develop your own songs that that have meaning and may even be given songs to use with the land–but I would start with the melodies of old folk songs, songs that have been sung in your lands for several generations at least–and use those. I found a book once, at a local cave that was open to the public, called “Back Porch Melodies” and it had almost 50 folk songs–many of these I found useful and adapted them to my practices. I may change the lyrics or play them on my panflute, but the songs resonate deeply and the music can soothe and help pave the way.

 

Blessed Waters for Damaged Rivers

Another thing that I have done over a period of time is to collect and bless sacred waters (see this post for a ritual to create them).  I usually do this work at Imbolc or the Spring equinox each year–when the waters are flowing and the spring is returning. I began working with blessed waters many years ago,as part of my work with water over a period of years.  Now, I have this sacred water, used for countless ceremonies over the years, and from countless places all over the world, that I use as part of my land healing work.  Because the rivers, the lakes, and the oceans are one of the things tremendously under distress, a little bit of healing water goes a long way.  I have placed a few drops of my water into the headwaters of various rivers, so that as they go and become more polluted, the healing waters are still there, flowing. I also place them into the polluted rivers themselves, dropping a single drop or two in with prayers (think homeopathic doses, here!).  I use the sacred waters to drip on the roots of trees and plants, to lathe stones, to pour over healing altars and standing stones, and much more.  I have found that carrying a little bit of this water with me anywhere I am means that I am always ready and able to do some healing work. And I can give it away to others, and then they can do good work as well!

 

I replenish the sacred waters, adding to them, by visiting springs and other local healing wells.  These have an abundance of good telluric energy and you can multiply the sacred waters you create as much as you need to.

 

Moving Earth

This last strategy I’m going to share today for palliative care is one that I’ve used only once, but I think its an important one,  and some of you may find yourself also as needing to do this work.  When I first moved to MI, there was this big shopping mall area–it had a stadium, all these highways, buildings, even a big giant garbage mountain that they were doing as a dump.  But the area just felt sacred to me, in ways it normally wouldn’t have.  Every time I was there (I had to drive past it on my way to campus each day), I would see the most amazing things: spirals of birds, the light of the sun peeking through the clouds, interesting cloud formations, etc.  It was just slightly more magical, more sacred, than everywhere else around it.  So one day, I went to the site, climbed up on a big hill near a big box home improvement store, and lay among the weeds, listening with my inner and outer senses, and observing.  I saw a vision of the site, what it had been (indeed, a sacred place for peoples before), and how much it was suffering now–it was very much awake and alive, and being used in a very unsacred manner.  I was asked, very clearly, to gather up a small handful of soil from the site for a year period–at each of the solstices and equinoxes.  I did this and then, had the bowl of soil at my house for some time on one of my altars.  Finally, I was led to move the soil to a very sacred place, an old growth forest.  When I next drove by the shopping mall area, it wasn’t sacred any longer.  I had somehow…transferred…what was sacred there to a place it could reside.  This was certainly a kind of palliative care, but in this case, it was literally transferring something sacred to somewhere else.

 

Closing

I hope that this set of strategies proves useful to you in your ongoing land healing work–and please comment and share your own strategies, thoughts, and experiences.  I’m especially interested in hearing from you about my last two weeks of posts–and the many specific strategies that I’m sharing.  I believe I have 1-2 more posts to write to complete this series, at least at this time. Blessings to all!

 

A Druid’s Primer for Land Healing, Part V: The Magic of Witnessing, Holding Space, Apology, and Remembrance March 27, 2016

Sometimes, the hidden, the unacknowledged hurts are the worst kind. These are the kind that you bury, deep within yourself, or that a society pretends never happened. We hear stories of these every day–massive cover-ups of the truth of crimes being revealed, people coming forth after decades of silence, the relief that one feels when one can finally talk about something he or she experienced. If you’ve ever been in this situation, where something happened to you, and you were forced to keep it silent, you’ll understand what I’m talking about here. Having others know, to see, to understand alone are acts of tremendous healing power. And it is in this topic where we continue our series on land healing, and the work we can do as druids and other earth-based spiritual practitioners, permaculturists, and those who fight for a better today and tomorrow.

 

In my latest post on this series two weeks ago, we explored the first steps towards land healing–that of deep listening, ascertaining the nature of the healing work, and building trust. In today’s post, we explore the beginning of healing techniques: the magic of acknowledgement, witnessing, holding space, and apology. These are techniques that are appropriate for the many different kinds of healing we can enact, including both palliative care and land healing.   These are techniques that I almost always use for my land healing work, sometimes as part of ritual and other work, and sometimes on their own. I find that they are almost universally appropriate, even when some of the techniques we explore further on in this series are not.  So let’s take a look at what these techniques are, why they work, and how to enact them.

 

Rolling Hills and Mountains (small painting by yours truly)

Rolling Hills and Mountains (small painting by yours truly)

Acknowledgement and Witnessing

Many times, in land healing work, we discover something that is in the middle of happening, or something that has already happened. We aren’t all powerful, we don’t command sums of money or influence that can change the destruction of our lands in many cases–and we certainly can’t stop what has already occurred. But what we can do is to bear witness. To see what is happening, or has happened, to remember, to share the memory of what has been lost (see remembering, below). I find myself doing this work often with cut trees—remembering them and honoring them long after they are gone.

 

To go back to the example I opened up with, there is deep healing power in acknowledging the suffering of another.  Acknowledgement is where we start–its the first powerful step we take in healing work of any kind. We cannot address a problem if we fail to acknowledge that there is one.  I believe that  acknowledgement is one biggest issues we have at present–there is this collective blindness, this collective unwillingness to engage, see, or acknowledge, what is happening around us.  I see this a lot firsthand here where we have a lot of fracking and environmental degradation. People don’t really talk about the oil wells, the equipment, except to comment how its “good jobs” for the area (that is the truth, and in an economically disadvantaged area, fracking jobs are very good jobs).  Just as people don’t talk about the continual raping and pillaging of our forests, the damaged and destroyed waterways from mining.  If we fail to acknowledge these things even exist, if we fail to talk about them  or draw attention to them, we cannot being the repair work necessary to heal.  The longer that a painful issue goes unacknowledged, unseen, the more deep rooted the pain surrounding the issue can be.

 

Acknowledgement requires us to both be capable of seeing and be willing to see. These are important distinctions.  Being capable of seeing means that we have enough knowledge and wisdom to interpret what we are seeing and recognizing it is a problem.  I think most of us are capable of seeing, and understanding, many of the challenges we face.  Being wiling to see means that we are capable of seeing and willing to do so-we choose to engage.  We put aside the inner dialogues or cultural baggage that tells us these things are normal, that everything is fine, and instead choose to see destruction, damage, etc. for what it is.

 

There is tremendous power in acknowledgement.  All of our healing work stems from this. Being ready to heal, ultimately, first means being ready to acknowledge. I have practiced being in a state of acknowledgement and openness with each day.  I pay close attention to the land, in whatever state it is in, engage, and interact with it.  If I see something awful, like a forest being cut, I do not look away, but instead, I acknowledge.  Stating it aloud is even more powerful, “I see your suffering.”   This leads us to the next steps:  and holding space. Acknowledgement requires us to directly look, to see what it is that may pain us, and to take it all in as it is.  To see with a compassionate heart, and an open mind, and to simply take in what is happening.

We need to acknowledge this stuff.

We need to acknowledge this stuff.

Acknowledgement alone is rarely sufficient for healing work, but it is the first deeply important step.  You might think about these activities as being on a set of stairs: you have to start with acknowledgement, and then you can move into the remainder of the steps here today.

 

Holding Space

When something is suffering–a friend, place, animal, plant, forest, waterway, whatever it is–this is the work of palliative care, as I discussed in an earlier post.  This is especially true with places that have active suffering happening to them–mountaintop removal or fracking are very good examples here, as are polluted rivers with active dumping, etc.  A good metaphor for some of the work we can do with these places is to think about a friend who is very sick, in a hospital bed. You wish you could do something to help this person, but some things are beyond your control. Instead, you do the thing you can do, which is to make sure they are not alone—you sit quietly with them, laugh, talk, and do some energetic work.  You spend the time to help them.

 

The land is no different–when something is suffering–a friend, place, animal, plant, forest, waterway, whatever it is–holding space might be appropriate.  Holding space is a powerful form of healing for the land, and goes well beyond just acknowledgement.  You can hold space in many different ways–all of them require presence and active engagement.

 

To give you an example of this, right now, a most of the hemlock trees in my town are fighting the Hemlock Wooly Adelgid. This is a small, aphid-like beetle that has been making its way east and destroying our hemlock populations. It slowly sucks the sap out of them until they die; and it covers the hemlocks with its little white cocoons and spiderweb looking tendrils. I discovered it only recently, when some branches dropped in front of me on my path. If these infestations are caught early, and if a lot of chemicals are used, some trees can be saved–but these trees have away too many on them already.  In the next few years, they will slowly be drained of their sap, their life energy, and pass on. And, in truth, it is deeply painful to me, since hemlock is one of my most sacred trees–the hemlocks shape the entire ecosystem around here.  Sometimes, I’d rather look away, to take a different path on my walk to work and avoid the hemlocks and their suffering–but I don’t.   To hold space for these trees, I walk by my friends, the hemlocks, each day on my way to work.  I note the branches that drop with the aldelgids.  I put my hand on their trunks.  Sometimes, I bring a little anointing oil for them.  I bring blessed stones, bury them at the roots.  I am collecting their seeds, to go into my freezer, to spread again and plant when I am an old woman in the hopes of bringing these trees back to our forests.  I know that in this act, I’m not just holding space for these specific hemlocks, but all of the hemlocks who are going through this transition–the tens of thousands of them here, in this county, the millions and millions in this state, and more beyond.

 

Beautiful (adelgid free) hemlock trees

Beautiful (adelgid free) hemlock trees

There’s tremendous power in simply holding space for these places.  In recognizing the suffering of another. Your very presence is so important.  Your presence is calming and soothing, you resonate “I am here for you” and “you are loved.”  “I see your suffering, and I am here for you.”  This is tremendously powerful work . We cannot abandon our earth mother during these dark times–if we want to walk the path of land healers, we must quietly and firmly, stand with her even in her darkest times, holding space for her. Holding space is about investing your time and energy. Its being available and simply there, for however long is needed.  Its being strong even when you see suffering you’d rather not see.

 

I also think that holding space is a way for us to work through our own emotions about everything that is happening around us.  Doing the work of land healing in this day and age can be tremendously difficult–but holding space gives us the peace of knowing we are doing something, and that something is important.  In fact, I’d say that’s true of all of the techniques described here–they help the land, which is their primary goal, but they also help us!

 

Apology

Just as there is tremendous power in acknowledgement and witnessing, and in holding space, so too is there power in apology.  Often, in seriously degraded places, like places were whole mountains are being removed (we have one such place not far from here), individual spirits of trees, plants, and animals, the spirits of places have been forced to leave may need an apology, to help pass on, to help heal. Apology is appropriate for any healing work–and sometimes, acknowledgement and apology is all that I do at certain spaces, especially spaces that are not willing to have anything else done.  When I do the work of apology, I apologize on behalf of myself and my species.

 

If your spiritual gifts allow you direct communication with the land and her inhabitants, sometimes as part of the work of apology you will be asked for an explanation.  I find that its helpful to give one, and that, too, is part of healing work.  Even if not, however, standing and witnessing, and apologizing, is a powerful healing act.  I described some of this work in this post–especially at the older sacred sites of others to whose tradition you do not belong, or at sites that are closed off to all human activity, this is the most appropriate healing work.

 

Remembrance

My Asatru friends have a saying: “Those who are remembered live on.” And I have adopted this saying for my land healing work, as I think it provides us with a potent and important form of healing–but also empowerment. Remembrance is an important part of land healing. I think its very appropriate to dedicate a holiday, or a day, to remembrance of places, spirits, trees, whatever it is, that have passed, and to honor them on this day.  Or, to maintain a small shrine for them in their honor.

 

Stack of stones on the stump as an act of remembrance

Stack of stones on the stump as an act of remembrance

Remembrance can be a potent form of healing work, especially when you know lands will be damaged/destroyed.  I remember the first tree I ever worked with in this way–it was a tree that I grew up near, a huge silver maple.  I witnessed it being cut, and was told that the people who cut it were new homeowners who “didn’t like raking up the leaves.”  I was so devastated, did the work of acknowledgement, holding space, and apology, and after the tree was cut, I managed to get a small piece of it. I kept this piece with me, and then, when I bought my property in Michigan, I met a second tree– a tree that had also been cut, the twin to the still-standing white pine tree in the center of my property.  There, I made a “shrine to the fallen” with a simple stack of stones, and around that stack, I placed the piece of the silver maple, and many others.  Over the years, I added much to the shrine, regularly tended it, and, at Samhuinn, made offerings of my homemade dandelion wine and cakes.  Since I left Michigan, I made a new shrine in the woods and have continued the practice.  It was a small gesture, not taking much time, but it has done a lot of good in the long term, I believe.  I felt it was important that I not visit the shrine more than once a week to tend it, and I only make offerings once a year.  I don’t want to focus my energies on the dead all the time (that’s not healthy) but I do want to honor them at appropriate times and fondly remember them, honoring them.

 

There are lots of ways to engage in the work of remembrance.  My shrine example is one such way.  Other ways include creating artwork, stories, songs, poems, and other bardic arts; growing a “remembrance” sacred garden; lighting a candle at a certain time of the year; honoring and remembering through ritual; or even doing acts of service for good in the community or land.  Planting a new tree of the same species to honor one that has fallen, for example (or even using that tree’s seeds or tending that tree’s offspring, for example, is a powerful act of remembrance).  Let your heart lead you on this journey.

 

Closing thoughts

I’m surprised at how long this series is taking me to write–but clearly, there is a lot to say on this subject and articulating all of this is helping many, I think.  Its certainly helping me to put into words the practices that I know and do often.  So thanks for staying with me as this series is unfolding! We’ll continue working deeper into the energetic healing work next week. I also wanted to let you know that I’ll be doing some  overseas travel for work in the next month, so I will likely miss a week or two of posting in April, but will begin my regular weekly posts in May.  Blessings of spring to all!

 

A Druid’s Primer on Land Healing, Part II: Energetic Healing vs. Palliative Care February 20, 2016

In my post last week, I discussed the different ways that we might heal the land including physical land healing, healing human-land connections, and various forms of energetic healing. Today, I want to delve deeply into the  aspects of energetic land healing, and further probe the difference between energetic healing work and energetic palliative care. I think this distinction is critical for how to develop rituals and how to work with the energy of the land in various ways.

 

To do this, I’m going to share with you a few different kinds of sites in my immediate surroundings in Western PA and look at the circumstances under which these sites might be healed. In fact, I’m picking some of the worst sites I know of physically on my present landscape here in Western PA–I figure that if we can talk about land healing at the worst kinds of sites that I know of, we can do quite a bit with smaller sites with less damage.  So here we go, with a visit to the boney dump and fracking well!

 

The Mountains of PA (Cambria County, looking out onto Bedford and Somerset Counties)

The Mountains of PA (Cambria County, looking out onto Bedford and Somerset Counties)

Energetic Healing vs. Palliative Care

As I established last week, there are (at least) two different kinds of energetic work you can do on the land:

 

Energetic Land Healing  implies that you are raising some kind of positive energy to help enliven, awaken, and rejuvenate the land. One way to think about this energy is like giving someone who is has had an extended sickness some good chicken soup and herbs that are restorative and energizing in nature, and helping set them more firmly on their path towards healing. You may help someone who hasn’t walked in a while get up and take a few steps and encourage them in many ways. This energizes them, it enlivens them, and it allows them to more quickly heal from their illness. Energetic land healing functions in much the same way, with the goal being to raise positive energy for the land to help it regenerate physically and spiritually.

 

If you go to a place in desperate need of energetic healing, you’ll often feel a deadness there, a wrongness, either stagnation like nothing is moving, or other energetic problems.  It may be very closed off and skittish, like an abused animal, withdrawing and staying far away from any sign of new potential abuse.  I usually feel these feelings in the pit of my stomach.  Our English language lacks good terminology for how this feels, but its that heaviness and sadness you feel at a site that has been severely damaged and is struggling to heal, and doesn’t want humans to enact any more damage.  The longer the abuse has gone on, and the most serious the abuse, the more you’ll feel it using whatever spiritual senses you have (heck, even people not very attuned usually can feel it at strong sites). The site, as it regrows and heals, eventually resonates differently, feeling healthier and happier as the land can regrow around it. But you’ll also see the first signs of regrowth and life at these sites.  (Most of my experience in this area, by the way, is from logged forests and poisoned rivers returning to health–its possible that different kinds of sites would resonate differently than I’m describing here!)

 

Palliative care is a very different thing.  There are places on our physical landscape that do not need a jolt of healing energy–they need the opposite.  They need to be put to sleep, to be reduced in vibration and awareness, because the pain is just too great. Sites where active pain and suffering on behalf of the land, the animals, and anything else there are good examples: and as I’ll demonstrate in the latter part of this post, poisoned waterways and fracking sites are two of those sites.

 

Energetically, sites in need of palliative care often feel differently than those in need of energetic healing.  Usually, sites in need of palliative care feel like they are actively suffering.  They are awake through a horrific experience, and they actively suffer and mourn.  For example, once I was driving to a friend’s house on a new route and I was struck with this awful feeling–suffering, pain, misery, all through my stomach.  I had to pull over, and as I did, I got out of the car and climbed up on the ridge to see what lay beyond it.  There was an enormous strip mine that was stripping the land for gravel–hundreds of acres, horrible pools of chemically treated water.  It felt utterly horrible (nearly all of these kinds of mines do, I’ve found in the time since).  I uttered a short prayer for the land, promised to return, and went home and decided my next course of action (I didn’t feel prepared that day, and I had to meditate on what to do for the mine). This was a site not in need of energetic healing (as it was actively being destroyed) but palliative care.

 

Actively destroyed sites aren’t the only ones in need of palliative care, however. The most tragic, perhaps, are the sites that are fine at present, but are destined to be destroyed or stripped in the near future.  These are the hardest cases, in my opinion, because you are powerless to stop what is going to happen and the vibrant, living beings there are trapped and powerless–fear and mourning often radiates these sites. But here, you can do something, and that something is palliative care. You might think about a forest that is about to be logged or is in the process of being logged, but the loggers haven’t yet gotten to the area where you are at. The last thing you want to do is inject this space with healing energy and light–you want to put it to sleep, to soothe the wounds, to try to provide some energetic distance between the forest and the chainsaw. I’ve found myself in the position, many more times than I would have liked to experience. I shared suggestions for individual trees here, but I will add to those suggestions at the end of this article.

 

The key for energetic land healing vs. palliative care is in the nature of the damage, the nature of the healing, and the current situation of the site. To illustrate the finer points between them, let’s take a walk through Western Pennsylvania and see two critical situations that call for very different kinds of healing responses: the boney dump and the fracking well.

 

The Boney Dump: A Call for Physical and Energetic Healing

All through the landscape in Pennsylvania you can find what is known locally as a “boney dump” (they are also referred to as spoil tips, boney heaps, pit heaps, or gob piles in other parts of the world). They are common in areas where any kind of deep mining took place, and they basically represent everything that came out of the mine that wasn’t what was actually being mined. Because theses sites are near old mining operations, they may also have water ponds designed to collect some of the worst acid mine runoff (which pollutes local streams and makes them, in our neck of the woods, sulfurous and poisoned).

Boney Dump from Google Maps

Boney Dump with runoff pools (from Google Maps)

In the photo above is a really bad boney site, compliments of Google maps–it has various nasty colored ponds and pools full of various kinds of sediment they are trying to keep out of the waterways (which doesn’t usually work) along with the boney pile itself (which you can see in the bottom left of the image as well as in the bottom right–the areas that look like a pile of gravel with only a few trees or that look mostly bare). Most of the mines around here closed in the 1970’s or so, but some of these piles are much, much older than that. In 45+ years, they have not regrown in all of that time. After 1978, the US government required that companies “clean up” old mining sites with the passage of the Mine Reclamation Act. But a lot of these sites were there long before the cleanup act took place. And even for new sites, there is the letter of the law and the actuality of the law in practice. Let’s take a look at a site that was “regenerated” by the mining company. These are photos from the same site, just on the ground.

Runoff from a boney dump

The photo above shows a runoff area from a boney dump and some of those pools; poor management means that this is never regrown because it floods each year. Trees, plants, and so on can’t get enough traction to regrow. Of course, there is no soil at all on this site, so nothing can get traction even without the floods (see next photo).

Not much grows on a boney dump (this site has been "regenerated" by mining companies 30+ years ago, and still this is all that there is here!)

This is an area that doesn’t get flooded and is relatively flat, and yet, it still has not regrown either (this site was “regenerated” in the late 1970’s).  The site has no soil to speak of, and it lacks the biological diversity and scattered seeds to even begin to regrow soil.  They did plant some scrub grass, some red pine trees (see the trees in the background there), which barely make it on the soil.  Even the grass struggles to survive here, growing on straight rock.  Over fifty years, and still nothing is really growing.

 

So in terms of healing, we certainly have our work cut out for ourselves at these sites that span hundreds of acres and are dotted all over the landscape. I think its sad because when I was growing up, because these sites were all over the place, I never gave them much thought–its just how it was.  I think a lot of people feel that way–you don’t really talk about the sulfur creek or boney dump, you just kind of ignore them and avoid them.

 

And so part of the active healing work is simply acknowledging them and spending time with them, recognizing that these lands are in need of healing and of human touch.  However, given the enormity of these problems at these sites, if it weren’t for my druid path and permaculture design, I’d be at a complete loss as to what to do, and would probably cry for it and move on, or ignore it like the other locals. But no! We are going to do something to heal these damaged lands (and I feel a particular resonance with the old mine sites, given that so many of my own ancestors were miners). Around here they are abundant and take up thousands of acres–driving 5-10 miles in any direction is likely to have you encountering one or more of them.

 

How would we classify this boney dump in terms of the healing work at hand?  We must classify it both in terms of its relationship with people at present as well as its ability to regenerate. The good news is that the people doing the damage got what they want and are, for the most part, long gone, and with the exception of the acid mine runoff (which is a problem being actively addressed by a number of municipalities in the area), these sites are pretty much left alone. The mines aren’t here any longer and most of this land is essentially a no-man’s land.  Because nobody visits these sites, these are places that nobody cares about. This means, to me, the boney dumps represent the exact kind of place where you can heal on the physical and the energetic levels and do so effectively.

 

I truthfully feel more confident, at present, in my energetic healing abilities for these sites and that’s where the bulk of my first set of efforts have been going. Due to the lack of life and extremely long-term suffering, and the stifling of nature’s own ability to heal, these sites have a kind of numbness and deadness. These are the feelings that comes from lands that have been stripped bare for centuries–there is hardly any stirring of the earth energies, what is known as the telluric, in these sites. I’ll share too that before these sites were mined, they were clear cut, as I discovered from old photos of many of the sites.

 

This means we are talking, likely, several centuries of damage on the part of humans. What these sites need, then, to help jump start the healing is the burst of energy that can help these lands energetically and later physically heal (going back to the as within, so without principle). Given this, these lands are prime targets for some of the energetic healing work discussed above: they won’t be damaged again, nobody bothers with them, they are many, they are remote and open, and they are in prime need of healing. I’ll explore some of the ways of doing this at the end of this post and in my next post.

 

On the matter of physical healing (also discussed in my last post),  I’ve only returned to PA six months ago, but I’ve already taken my first steps in working out a plan using permaculture design principles to help heal a small patch of one of these sites to see what techniques will be effective. This plan is in its infancy stages, and its is part of why I was so interested in seed balls and refugia! To start my work, I have been scattering seeds for plants that can help build soil if they are able to take root–I believe its the soil-less nature, combined with mostly black shale that heats up and cooks all summer long, makes the sites inhospitable to plant life and susceptible to terrible erosion.  The stuff that is on the surface shouldn’t be there, so the best thing I can work to do is to bury it again! This is a slow process, and I’ll report on the physical angle more after I’ve done more experimentation on the boney dump I’ve adopted for this purpose :). At this point, I don’t know if any of my physical healing methods will work, but I am going to keep trying.

 

The Fracking Well: Palliative Care

Most people these days are aware, at least in a theoretical sense, of the problem with fracking wells and fracking more generally on the landscape.  But seeing these wells firsthand, feeling the horribleness of the energies that surround them, is an entirely different thing. Its like something goes heavy and cold in the pit of your stomach; they have a very toxic, burdened energy.  Many of the wells that have been there for a long time have literally an unsettling deadness that creeps into your bones the longer you stand near them.  But also at the site of the well, so much suffering is taking place–suffering, mourning, and sadness from the life that is stuck near the well.  You can feel that suffering, actively, in the plants and land directly around the well.

 

The active gas fracking well, as well as conventional gas well, is a site of damage to the land, to the waters, to the air, to wildlife, to the human populations–everyone and everything around these wells suffer.  People who are working near them are poisoned. The surface of the land is stripped to put in the well, disrupting the ecosystem. Gas companies spray around the well several times each year to keep the grass down.  They visit the wells frequently, “maintaining” the site, tearing up the land with their trucks and leaving, sometimes, pools of oil near the wells just exposed to the air.  They have huge tanks of water that have poison signs on them that make the air all around the well stink and smell really foul.  The waters beneath the land are poisoned and that poisoning creeps into waterways and into people’s drinking water.  The physical land beneath the site is poisoned. They are all over the place around here–I even found a number of different kinds of wells all through the Allegheny national forest, a site supposed to be “preserved” and instead is being actively desecrated:

View from Google Maps of active oil exploitation in the Allegheny National Forest in North-Eastern PA

View from Google Maps of active oil exploitation in the Allegheny National Forest in North-Eastern PA

Below is a photo of a conventional gas well (still very bad, but not as bad as fracking) on public land near where I live. This area was once all forest, now cleared and mowed to allow for the drilling equipment and the gas pipelines.

 

If you are wondering how this is possible, how so many of these wells of any kind are on public land, the answer is a bit complex and the reasons multiple.  But one of the big reasons has a lot to do with who owns the “mineral rights.” Many mineral rights here in PA are often disconnected from “surface rights” so companies who own the mineral rights have the right to get at them, destroying the surface in the process. There’s a lot of fossil fuel under the ground in the Marcellus shale, and people can make a quick buck by keeping their land and selling the mineral rights to the gas or mining companies: and that’s exactly what’s been happening here for over 100 years. (Its pretty much the equivalent of the water rights issue in the Western USA).

Example of cleared land around active well

Example of cleared land around active well

There are so many of these active fracking wells in Pennsylvania, and because of the active and ongoing damage, there isn’t a lot that you can do at these sites beyond palliative care. Physical land refrigeration, obviously, is not appropriate. But energetic land healing isn’t incorporate either. These are sites that are actively being harmed, over and over again. The pain and suffering is compounded through the systematic poisoning of the land, the water system, the plant and animal life, the human life, and the telluric currents (energies of the earth). And, the full long-term implications are as of yet unknown, and likely won’t be known, for several generations. Physical and energetic healing work will be left for our children, and our children’s children, and generations not yet born.

 

Given all this, palliative care is extraordinarily effective for these sites. For one, palliative care can do a number of things that energetic healing cannot, namely: helping to contain damage (sealing energetically), helping to preserve memories and resonances in the land, helping mitigate suffering on every level, putting the land “to sleep”, clearing some of the worst of the negativity. And, in doing this work, you can witness.

 

This wraps up my discussion of boney dumps and fracking wells and their relationship to energetic land healing.  I’m glad these sites have been used to serve at least a little good, in the sense that they helped convey a critical point on our journey of land healing–which will continue across the next few posts.

 

The Mystery of the Stumps and The Spiral Path: A Story of How I Became A Druid November 7, 2012

Each of us has a story–a story of how we ended up doing what we do, believing what we believe, walking the path that we travel.  These stories are often like richly woven tapestries, and I believe that there is value in telling them, both for our own spiritual development, but also for the development of others.  For in others’ tales, we learn that many of us have walked similar places to get to where we are–and we can recognize those who are fellow travelers on the path.  Today, I’d like to share my own story of how I became a druid.  There are a few different stands to this tale, and not all are easy to unravel.

 

When I was a young child, my family moved to a home on the top of a mountain in the Laurel Highlands of Western Pennsylvania, a home that overlooked a massive forest. Almost immediately, my cousins (who lived next door) and I began tromping about in the woods. Our grandfather took us there, teaching us the knowledge of stem, root, and seed. My cousins and I built cabins with fallen branches, sticks, and stones; we built dams in the little “crick” (that’s a small “creek” or stream to the rest of yinz not from this area);  and we made friends with many of the trees. Most of my childhood was spent in these beloved woods. Spending so much time in the forest attuned me to the land, the seasons, the ways they changed.  When the forgotten springs opened up and flowed, the spring emphemeral flowers, the progression of life through the seasons.  As we all grew up, we formed this wonderful friendship with the forest.  I now refer to this land as “the forest to which I belong.”

 

There was one mystery in the woods my cousins and I had not figured out—something we often discussed as children. All through the woods, these giant rotting stumps could be found.  Many of the moss-coated stumps were massive—at least double the size of the current trees growing. The stumps were black with age, covered in moss, and mostly rotted down—when you touched them, they would fall apart. Later, I discovered that the mushrooms growing on these stumps were ganoderma tsugae (hemlock reishi, one of the most healing mushrooms on the planet). As kids, we came up with all sorts of reasons that the stumps were there—aliens came and placed them there as a signal that we could decipher, a fire had burned much of the forest, or perhaps a tornado had come and ripped out many of the trees. The one conclusion that we didn’t even fathom was that they were trees that had been cut by human hands. Was it childish innocence?  Was it naivety?  The thought that someone would do such a thing never crossed our minds.  When we built cabins, we never cut or damaged the trees—not even to put nails in them–because our grandfather had taught us to honor and respect nature. So it is no wonder that the correct solution to this “mystery” had never occurred to us.

 

When I was 14, everything changed. We heard the loggers before we ever saw them.  Noises came from below—the sound of trucks, saws, and the occasional crash of a friend falling to his or her death. At first it was barely noticeable, but after a few weeks, they were at our doorstep and our parents no longer let us into the forest. We watched with horror from atop the mountain where our beloved woods were literally being torn apart by the chainsaws and crushed with their heavy machinery. I remember laying in the tall grass behind the house just above the tree line where the forest began and crying and crying—I couldn’t understand what could possess someone to destroy something that I so fondly cherished and respected. It was an extraordinarily traumatic experience–the forest and I shared the pain of it.  The logging invaded my dreams and my waking hours, and it seemed to never stop.

 

Finally, one day, all was silent. The noises of the forest that I knew so well were hushed, different, sorrowful. Rachel Carlson’s Silent Spring and Bernie Krause’s The Great Animal Orchestra come to mind here–the silence was all encompassing in ways it never had been.  The forest felt different, it sounded different, and it was no longer the same place. After the loggers finished I went into the forest only once.  As I entered and saw the horrific devastation, repressed memories of serious trauma in my childhood surfaced.  The forest and I shared in our pain, trauma, and abuse.  After that day, I did not step again into the forest for many years; I could not bear the pain of seeing so many friends fallen, and of the reminder of what had been done to my own body, not so dissimilar from my beloved forest.

 

But leaving the forest created a substantial distance from nature for me.  That distance had a very serious toll. I grew distant from many things that mattered: from my creative gifts, from the natural world, from my own family, from my broader life’s purpose.  I grew heavily invested in video games and spent years of my life immersed in fantasy worlds, all the while shutting down my own inner life and bardic arts. Many things happened during that time in my late teens and early 20s, but you could say that I was not a full person then.

 

Mixed Media piece I finished a few years ago after a very meaningful spirit journey into the forest to which I belong.  I

Mixed Media piece I finished a few years ago after a very meaningful spirit journey into the forest to which I belong. I “liberated” a rusty chainsaw from my forest that was logged and regrew. That chainsaw formed the basis of my story of peace and healing.

While in college, I met a dear friend of mine named Alfred.  It was with Alfred that I first began reconnecting to nature–we would go out on adventures, into deep woods and caves.  About six months after I met him, Alfred was diagnosed with a terminal brain tumor.

 

Alfred came with me to my parent’s house one warm spring day, and we stood on the edge of the forest, the forest I hadn’t entered for almost a decade. I shared with him the story of it and of my own pain.  And he took my hand and asked me if I wanted to enter it again, and we did.

 

The forest was not like I remembered–and yet it was still the same–the same kinds of trees, the little and big cricks, the landforms, and now, the distinct logging roads. There was a mass of dead branches from the logging and stumps everywhere, and also tons of underbrush and young trees coming up.  It was different and wild, and yet vibrant–fiercely reclaiming that which had been lost to the logging. Returning to the forest was a tremendously important healing moment for me because it was at that moment that that I, too, had the same capacity.  Nature teaches us all of the most powerful lessons. Further, seeing that forest healing gave us both hope about Alfred’s condition. Unfortunately, my friend lost his battle with cancer a year and a half later. Before anyone else knew he died, his spirit visited me, and I knew he was gone. This, combined with the lesson of healing the forest provided me, lead me on a spiritual quest to better understand….well….everything.

 

After much reading, reflection, and soul-searching after Alfred’s death, I knew I wanted to return to my deep relationship with nature and cultivate it seriously. I also had reclaimed my own creative arts, and I wanted a path that celebrated that. I found druidry–through the AODA–and joined.  I had come home. Druidry was a term that  described who I was–and wanted to be- as a human being in the many different spheres of my life: my connection to the land, to the spirit realm, to my professional career, to my home life, and to my creative pursuits.

 

Once I started down the path of Druidry, I began returning often to the forest to which I belong. Over time, the forest had transformed, healed, magically and physically, back into the space I had once knew.  Her scars were still there, the stumps from what had been logged, but she was strong, her gentle persistence in reclaiming what was lost.  After those experiences, I found myself particularly sensitive to the spirits of the land, especially the spirits of the trees–their joys and suffering–and was called to physically and spiritually heal the land at every opportunity.   Wherever I go, the land reaches out to me, and I reach out to the land; we grow and learn from each other. And this work doesn’t apply just to natural places; the land is everywhere, even in urban areas and under concrete, she still calls out to her own.

 

At the same time as I was discovering druidry, I also recognized the need to radically shift my lifestyle–how could I call myself a druid if I, like most Americans, was living in an unsustainable, environmentally damaging manner?  And so, with dedicated effort, I began making permanent changes in my life, changes to transform from an exploiting lifestyle to a nurturing one.  I learned about permaculture, sustainability, and deep ecology, and embraced those principles as a central life philosophy.  I take every opportunity to learn, to teach, to grow, and to help preserve. I joined two druid orders to help me along my path–their spiritual lessons taught me much about the long-standing spiritual traditions of nature reverence.  This blog is a story of that path–thank you for joining me on my journey.

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Music, Growing, and Land Healing March 2, 2012

Filed under: Growth,Music — Dana @ 10:06 pm
Tags: , , , , , ,

I wanted to take this time to blog a bit about plants, healing energies, music–yes–music.  I use music a lot in my gardening and spiritual work. I play a number of flutes, including the panflute, wooden bamboo flutes, and various ocarinas, although the panflute is my favorite.

Lovely orchid--lives indoors, listens to flute music often!

Research on Music and Plant Growth

Researchers from across the globe have demonstrated that certain kinds of music are beneficial to plant growth — jazz and classical–to name a few. These researchers report increases in plant yeild, better resistances to disease or pests, and faster growth overall (Milstein; Belton; Smith; Singh; Retallack).  Not all music is beneficial to plants, however–Dorothy Retallack found that rock music (as opposed to classical) was detrimental to her plant’s health.  But when she played indian classical and western classical music, the plants actually leaned inward towards the sound!  Some researchers believe its the sonic waves that the plants are sensing–but whatever it is, many forms of music are wonderful for your plants.

Music and Seedlings

Left - Ocarina that was a gift; right: Grand Tenor panpiples

I’m starting my seedlings this week and I make it a point every day to play my panflute for them, even if its only for a few minutes. I use my flutes often in my spiritual healing work, so I find them to be excellent tools for spiritual gardening. As music is a bardic art, it reaches into the depths of our beings when we hear it.  Perhaps this same–or a similar effect–is happening with those seedlings!

Seedling-Garden Growth Songs

When I’m playing for plants (indoor, outdoor garden, or wild), I often do improv.  I focus on my connection with the plants and playing the tunes that they give me and/or want to hear.  I have discovered many new tunes that way, and a whole series of “growing” songs that I will try to share here someday.

Music and Healing the Land

More generally, I use music as a primary form of land healing work.  What I have found is that people look strangely at the druid calling peace in the quarters or waffling around with some incense (especially when I feel lead to do healing in a populated place, as I often am). But nobody really thinks twice about someone walking along, playing a flute song.  So because of that, I have built music into my energy and spiritual work–and it has worked wonderfully.  You can still call the quarters, or send energy outward, but doing it in song instead of through words is a wonderful change.  While the practice of energy work through song has taken practice, it has been rewarding.

Different kinds of healing requires different kinds of flutes, I have found.  That’s part of why I have a number of flutes.  My panflutes, with their large scales, are excellent at recreating songs that I have written for specific purposes.  Old celtic songs, new celtic songs, etc.  But playing a specific song may require more mental energy than I have to give if my mind is focused on the healing at hand.  This is where the  small bamboo improv flutes come in–I never have to think about it when I play them because everything I play (on a pentatonic or modified pentatonic scale) sounds wonderful.  This is especially useful for intensive energy work or during rituals.

Finding Flutes

Shrine of flutes on my mantle!

Most flutes, especially wooden ones, are very reasonably priced for musical instruments.  You don’t need to drop hundreds or thousands of dollars to have a nice instrument that you wan use to work with plants.

If you want to do improv but are a little unsure of where to start, I would suggest purchasing one of Erik the Flutemaker’s improv flutes.  They are very reasonably priced and I’ve been very happy with my flutes from him.  I have a Vivaldi Minor and a Jiahu Crane Flute–both of which I love! (As an aside, I find Erik’s flutes very “fiery” because he uses a hot iron to burn the finger holes in, leaving behind this wonderful campfire smell which you get every time you play…)

If you are interested in panflutes, I purchased both of mine from Brad White’s Panflute Shop.  I have his Grand Tenor panflute (three full octaves) and a set of pocket pipes (1.5 octaves).  I love them both very much and the pocket pipes go with me just about everywhere!  The Grand Tenor panpipe is the most expensive flute I own, however, it is also by far the most versitile, allowing me to play anything that regular/orchestral flute can play.

I recently purchased two ocarinas from STL Ocarina.  I still can’t play them very well.  The smaller ocarnia  fits perfectly in my crane bag and can go everywhere with me (in ways none of my other flutes can).  I also purchased a larger 12 hole ocarina that will take some time and dedication to learn.