The Druid's Garden

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

Sacred Tree Profile: Magic, Medicine, Folklore and Ecology of Ash (Fraxinus Americana) June 4, 2017

I remember the first time I met an Ash tree suffering from the Emerald Ash Borer (EAB) in South East Michigan. She was a young ash, about 20 years old, about 4” thick at her widest point typical age, and had begun producing seeds. She stood proudly to the south-east of my sacred grove behind my pond, and I would visit her often. All of her elders in the surrounding area had been killed by the Emerald Ash Borer some years before. The EAB is a bright green beetle that came into the Detroit, MI harbor in 2002 and spread quickly into the surrounding ecosystem (now threatening ash trees along the midwest and eastern seaboard).  The EAB larvae eats the cambium (green inner bark) of many ash species; however, the borer ignores trees that are young and instead goes for more mature trees that have a more developed cambium. As this small ash grew older, the borers came into her trunk at the thickest point, and this young one was struggling to live and produce offspring.

 

Ash tree honored as maypole

Ash tree honored as maypole

I very much wanted to save this tree. I had read about various treatments for ash trees with the EAB and had spoken to our state extension office about options, but all were using petrochemicals and none were effective at this stage of her infestation. So instead, I held space for this tree. I made regular offerings, I gathered her seeds and scattered them and started new ashes. Each year, I watched the damage get more severe, her lower bark starting to peel off, and I wept for this tree. Her children were born, in many places, and I was glad that they, at least, would live for a time, hopefully, to scatter their own seeds. And maybe that something would come along and make a good meal of the borers by then and give the ashes an opportunity to live into a ripe old age again.

 

When it came time to select a maypole for our druid grove, I found a tall, beautifully straight fallen ash of some considerable height in the forest behind my homestead. I peeled off the bark, seeing the damage from the borers. We used that maypole every year I lived in Michigan—honoring it each year, wrapping it with ribbons, and giving it offerings and honoring the ash with each ceremony. I cut it up so that I could move it–and it is still with me here in PA. When it came time to select a Yule log for our Yule celebrations, again, we selected ash, painting her with natural pigments and honoring her in your Yule fires. With each celebration, the ash played an honored role—sometimes, just as fuel for our fire (with the many dead ash trees on the property, it was my firewood of choice for years) or other times, as the center of our celebration.  We did as much as we could to honor the ashes and recognize their plight–and also their importance.

 

The Ash is a dominant tree in our history and folklore, often being seen as the “world tree”, the tree of healing, and/or the tree from which humans were created or from which humans emerged.  In nearly every culture, it has some extremely sacred significance. In much of the mythology, as we’ll explore in this post, the ash tree somehow links to the overall health of the world and the humans within it or it has been the tree from which humans are formed.  And yet, the Emerald Ash Borer here in the USA is spreading far and wide and destroying many of our ash trees. I believe that the plight of the Ash tree and challenges with the Emerald Ash Borer offers us a hard look at the larger challenges we face in the world.  Ash still very much represents a “world tree” but a world tree that is faced with sobering challenges, in many ways, reflective of the same kinds of challenges we face across this planet. I have been struggling with how to understand and represnt the Ash, Fraxis Americana, for a long time as part of my “sacred tree series.”   This post continues my “sacred trees in the Americas” series of posts; where I explore the magic, mystery, medicine, and lore of trees native to the North-East and Midwest regions of the United States. Previous trees I’ve covered include Hickory, Eastern Hemlock, Eastern White Cedar, Maple, Hawthorn, Beech, and Walnut.  I’m focusing my comments today on the White Ash, with whom I am most familiar, although these comments could apply to other ashes (blue, white, green).

 

Sacred Trees in Context

I started my discussion with ash tree here today with these stories about ash in my ecosystem, because it illustrates a critical point about considering the nature of sacred trees: our trees, like the lore from which we draw, are intimately connected to specific places and times. We can’t just generally say, “ash, it means this in the Ogham (Celtic Tree Alphabet), and therefore, that’s what it means” without also taking a close look at how that tree or plant also functions specifically in the ecosystem where we live.   The traditional meanings for the ash and other trees were formed in a different time, place, and culture. I think, in grasping for tidbits from the past and trying to reconstruct old spiritual traditions, we sometimes are quick to reach far and wide to understand the lore of things that are near us—without also considering our immediate and local context.  This is why, in addition to reading the ancient lore about sacred trees, it’s a good idea to be out in the world observing them through the seasons and working with them in various ways. Ash gives us a good reminder of this–her energy is so much different here in the USA because of the Emerald Ash Borer that the way we read those stories also has to change.  I’m not saying, necessarily, that this means the old lore and information isn’t valuable to us: it certainly still has its place.  But we must read and understand this old lore in the context of this present day and age and with the current challenges we face.

 

Small ash tree

Small ash tree

Ecology and Growth of the Ash tree

White ashes are also known as Biltmore ash, Biltmore white ash, cane ash, small-seed white ash (and we can look to the name “cane ash” to get some sense of how the wood was used by more recent ancestors). Ash trees typically grow around 70-80 feet tall and have a trunk diameter of 2-3 feet. Larger ashes may grow up to 100 feet in height and up to 5 foot in diameter, although that is extremely uncommon today. Prior to the Emerald Ash borer, most early tree books indicate that it was relatively free of disease, easy to plant, and very fast growing. Ash is commonly found in the bottom lands as it likes its feet wet and prefers moist soil.  Sometimes, you can find it growing up slopes as well, as long as the slopes aren’t too dry or covered in stones.  In Forest and Thicket, John Eastman reports that ash grows in groups on northern or eastern slopes with good drainage and along streams.  Ash prefers oak-hickory forests (either dry or mesic).

 

As Eastman reports, because ash has a tendency to grow with a cleft or central cavity (see some of the lore, below), it is often a good place for birds, especially woodpeckers (pileated, red-headed, red-bellied), to nest. After the woodpeckers have vacated, owls, wood ducks, nuthatches, or gray squirrels may take up residence.  The seeds of ash are eaten by a wide variety of birds and mammals, including turkeys, wood ducks, bobwhites, finches, grouse, grosbeaks, cardinals, squirrels, and mice. One of the best mushrooms, the common morel, can sometimes be found under white ash trees in the spring—look for them there!

 

Ash Wood Uses

Ash has long been used by humans for a variety of applications, largely in part due to its elastic yet strong and close-grained wood.  It has a beautiful brown grain with a thick, lighter sapwood.  Even the fallen ashes still make excellent choices for various kinds of woodworking. Ash has long been used for manufacturing various kinds of baskets. In fact, a good number of fruit boxes are made in part from ash (like those little ones you get berries or apples in at markets).  It is used to make crates, flooring, furniture, and for various kinds of athletic equipment: baseball bats, sleds, canoe paddles and snowshoes.  In Reverence for Wood, Sloane notes that ash “bends with supreme strength, but since it splits with precision, splints for baskets, chairs, and hoops were made from the black variety…white ash is second in value to oak, being the best material for tool handles, oars, and for any implement where elasticity and strength were required” (p. 100).

 

Ash and the Alchemical Fires

Walter de la Mare wrote in his poem, Trees: ‘Of all the trees in England, Her sweet three corners in, Only the Ash, the bonnie Ash Burns fierce while it is green.” And thus, ash has a particular alchemical quality that is worth noting here.  It has a flammable sap, so even when it is green, it works beautifully to start fires.  I have experienced this numerous times when camping when I was younger—like the conifers, ash has a way of lighting up dark places!

Given that most of the green wood is young and with the current plight of the ashes, I would never use green ash wood for this purposes.  But using ash in this way used to be a very common thing both for Native Americans as well as those who came after.  Still, it is a good piece of information to know as we unravel some of the ash’s other mysteries.

 

Young ashes rising up!

Young ashes rising up!

Medicine of the Ash Tree

Ash has some limited uses within the tradition of Western Herbalism, although it is less used in contemporary practice than it was in times before. Historically, Culpepper’s Herbal gives it a range of uses. He mentions that water distilled from the ash, in small quantity, helps those who are retaining water (so it is diuretic; it was also used this way by Native Americans).  He also mentions that the leaves decocted in white wine helps break up kidney stones (as do the seeds within the husks) and the leaves can also help with jaundice.

 

On a contemporary side, Matthew Wood in his Earthwise Herbal (Volume II) suggests that white ash bark (infusions or tinctures) is used for tissue states that are lax or atrophied (so it has some astringent qualities), although it is used in small doses for this. Large doses are purgative, that is, it makes you vomit. For over a century, ash has been used in small doses to treat tissues that enlarged, swollen and/or prolapsed and retaining water.

 

Native Americans used the ash more broadly: as a laxative (decoction of the leaves), as a childbirth tonic for women (leaves), as an aphrodisiac (seeds), as a diuretic encouraging the flow of urine and flushing of the kidneys, for various kinds of sores and itchy things (a bark tea). Juice from the leaves also helped with swelling an itching of bug bites.  One tribe, the San Fernando Indians, “refreshed themselves” with water from the bark of ash trees in that region.

 

Magical Uses from the Western Tradition

The Ash tree has a number of magical uses from the Western Magical Traditions. Culpepper lists ash as being a tree governed by the Sun.  John Michael Greer in the Natural Magic Handbook notes that ash was associated both as an “elf tree” and one associated with medieval witchcraft. Luckily, the winged seeds of the ash could protect one against hostile magic.  In the Ancient world, druids carried ash wands.  More recently, Greer notes that ash wood and ash seeds were used for healing and prosperity magic. In the Hoodoo Tradition, Cat Yronwode notes that Ash is less important in Hoodoo than in European Folk Magic. However, in this tradition, Ash leaves were used for protection and spells where someone wants to draw love or romance to them (or keep it with them). Leaves were placed in vehicles to help protect against accidents. Also, the leaves were kept on a person to prevent disease.

 

In the old world, Ash had tremendous power and as well documented in various books and sources. In the Book of Talismans, Amulets, and Zodiacal Gems, Thomas and Kavitt report that ash was used in the middle ages as follows: a horseshoe was buried as an offering at the roots of an ash tree to “charm” the tree. Sticks from that tree, then, that a twig from that tree could be stroked upward on the cattle to “charm away the evil.” In one county in England, you could be rid of warts by rubbing them with a piece of bacon, cutting a slit in the bark of the ash tree, and sliding the bacon under the bark. The warts would disappear from your hand and would reappear on the ash tree as knobs and bumps.

 

Ash in the Ogham

Ash is the first tree in my series to be included in the traditional Celtic Tree Ogham.  It is known as “Nuinn”, “Nin”, or “Nion” and often represents strength, health, protection, courage, and connection to the sea.  Mastery is associated with the Ogham in the ash; it encourages us to gain power and strength associated with the mastery of our selves, our knowledge, and our skills.  Ash, then, might best encourage one to “know thyself” and to encourage self mastery. This is likely why the ancient druids carried Ash trees–as a way of drawing upon their own power and promoting self-mastery, offering protection, and building courage.  The ash was also linked to the idea of the natural cycles and natural forces in the world.  For the ancient Celts, the “three cycles of being” and the past, present, and future were linked and tied to the ash tree as the world tree.

 

Ash in Native American Mythology

As part of this series, I’m combing old books and web archives of Native American mythology to try to paint a picture of some of the uses of ash trees and how native peoples viewed the ash.  These sources are synthesized into themes, which are then described.  Ash has a number of themes:

 

Emerald Ash Borer patterns (dead large ash tree)

Black and White photo of Emerald Ash Borer patterns (dead large ash tree)

Ash, Arrows, and Flying True

Ash was seen as a powerful tool-making tree by many Native Americans, a tradition that continued into colonial days. For example, in an Iroquis story, “Grandmother and Grandson,” the Grandson and Grandmother are the only people in the world.  In the story, the Grandmother gives Grandson many instructions, not all of which he decides to follow.  At one point, Grandson fashions a great many arrows for hunting out of a white ash tree.  He also sings and brings the animals to him so that he may slaughter one to feed his grandmother.  In the book, “American Indian Fairy Tales” (Margaret Compton, likely a Native American herself, tells the story of the “Fighting Hare.”In this story, the prince of the hares, who is very much a trickster, goes on a journey after having his feet burnt by the sun.  He encounters many beings who try to kill him, but each time, he bests them instead and kills them through his magic, plotting, and scheming.  He eventually comes to the edge of the world where a cliff of trees stands.  He asks each of the trees what they are good for: The ash says, “From me is taken the bow that speeds the arrow in its flight.”

 

These stories and others show the importance of ash in making arrows and in the hunt.  The ash arrows grew straight and true and were the best tree, of any, for such work.

 

Ash as Hiding or Summoning

In two of the stories I uncovered, the ash either has a role of summoning a magical being through transformation. “A Little Boy and His Dog, Beautiful Ears,” is a legend from the Senaca people. In this story, an evil woman is mistreating her son, requiring him to go fetch water from a place that makes him uncomfortable each day.  After he does so, she leaves the house saying she is going to get bark for making her fire (often stripped from ash trees, see above) and demands the son stay home. Her husband, the boy’s father, skips hunting and follows her. He watches as she bangs the back of her hatchet on an ash tree; after she bangs on it three times (and it makes a beautiful sound) a bird flies down and the bird becomes a man.  he husband shoots at the bird, but it is gone.

“The Story of the Three Strong Men” which is an Algonquin/Micmac legend, the elfin daughter of a goblin is given as a wife to a very strong man who is the son of a bear.  The elfin daughter, who is trouble, eventually hides beneath an old ash tree by a pond and, due to her magic, women see different things in their own reflection. The author also, interestingly, notes that this story may have come through a French Canadian source and then was adapted into the Algonquin tales (so some fairy magic crossover).

 

Humans Made from the Ash tree

Another Algonquin tale, “How Glooskap made the Elves and Fairies, and then Man of an Ash Tree, and last of all, Beasts, and his Coming at the Last Day,” Glooskap came to the Algonquin country (which is present day Maine, Nova Scotia, Canada) the land that is “next to sunrise.” He took up his bow and arrows and shot at the basket-trees, the Ash trees.  From the ashes, Indians came out of the bark to live in that land.

 

We see a similar “humans come from ash trees” in Greek Mythology. In http://www.sacred-texts.com/cla/hesiod/works.htmWorks and Days, Hesoid writes, “Zeus the Father made a third generation of mortal men, a brazen race, sprung from ash-trees (4); and it was in no way equal to the silver age, but was terrible and strong. They loved the lamentable works of Ares and deeds of violence; they ate no bread, but were hard of heart like adamant, fearful men. Great was their strength and unconquerable the arms which grew from their shoulders on their strong limbs. Their armour was of bronze, and their houses of bronze, and of bronze were their implements: there was no black iron. These were destroyed by their own hands and passed to the dank house of chill Hades, and left no name: terrible though they were, black Death seized them, and they left the bright light of the sun.”

 

I find it fascinating that multiple cultures in different parts of the world both share this kind of mythology surrounding the ash tree.

 

Ash as Warding Away Snakes

Many sources report that Ash has the ability to drive away snakes, likely accounting for its “protective” qualities listed more broadly. For example, An old book of English Folklore reports that ash trees will prevent snakes from coming near a person and shares a story of a boy who befriended a snake. The boy’s mother wasn’t pleased so she wrapped him in ash to keep away the snake; the boy eventually wastes away and dies from the loss of his snake friend. John Eastman in Forest and Thicket, likewise reports that Native Americans as well as colonists in the early US placed ash leaves within their shoes, which was said to ward away rattlesnakes and prevent their bites.

Culpepper, too, writes in his Herbal that, “the young tender tops, with the leaves, taken inwardly, and some of them outwardly applied, are singularly good against the biting of viper, adder, or any other venomous beast.” He notes that he can’t vouch for this use, that he got it from Gerard and Pliny, both of whom note that the adder and ash have antipathy between them.

 

Ash and Connection to Life

 As reported in Frazier’s Golden Bough, a wide-ranging custom in England was to pass infants or young children through a “cleft ash tree” (in other words, one that was split in two) as a cure for rickets, ruptures, or a hernia (of which the child was likely to die).  The child was passed through the tree three times or three times three (nine times) naked at sunrise, “against the sun.”  The tree is quickly bound up with ropes and the split is plastered with mud or clay.  As the tree heals over time, the child’s ruptured body will be healed too, but if the cleft in the tree stays open, so, too will it in the child. If the tree dies, the child would also die. If the tree heals, the child is cured, but the child’s life now depends on the health of the tree.

We see this same thing from Frederick Thomas Elworthy’s The Evil Eye, where he reports the same tradition of healing people, and he also reports that people imprisoned mice in the split trunk of ashes to cure lameness in their cattle.

 

Print of ash tree leaf

Print of ash tree leaf

Ash as an Irish Protector Tree

Irish culture was believed to be protected by five magical trees. These were the three ashes: the Tree of Tortu, the Tree of Dathi, and the Branchie Tree of Usnech, as well as a yew and an oak tree). When these trees fell, it was said that Irish paganism fell with them (Paterson, Tree Wisdom, pg. 153).

 

Ash as the Yule Log

In Western England, the Yule log, which is burned on Christmas eve, is traditionally an ash log. In Tree Wisdom, Jacqueline Memory Paterson writes, “Our Christmas custom, which is no less than the burning of Igrasil, the tree of life, emblematical of the death of the vegetation at the winter solstice.  It is supposed that misfortune will certainly fail on the house where the burning is not kept up, while, on the other hand, its due performance is believed to lead to many benefits.  The faggot [ash log] must be bound with three or more ‘binds’ or withes, and one or another of these is chosen by the young people.  The bind which first bursts in the fire shows whoever chose it will be the first to be married.” (pg 107-108).  Older traditions offer a 12-day feast, also with the burning of an ash log.

 

Yggdrasil, the World Tree

Perhaps no tale of the ash is more famous than that of the Norse World Tree. In this mythology, heaven and earth are separated, and the cosmic tree, the Ash, connects the different worlds.  In the Eddas, it is written, “The chief and most holy seat of the gods is by the Ash Yggdrasil. There the gods meet in council every day. It is the greatest and best of all trees. Its branches spread over the world and reach above heaven. Three roots sustain the tree and stand wide apart.”  As part of its work as the world tree, however, the Ygdrassil is in constant turmoil. The serpent at the base of the roots of the tree (representing earth/female energies) and the eagle at the top (sky/male energies) are constantly interacting, causing stress to the tree. The squirrel who serves as a messenger running between the serpent and the eagle, moves to and fro between heaven and earth (likened to humans).  Further, four deer live in the Ash’s branches, eating them, the moisture of their antlers fall to the earth below as dew. The leaves of the tree are fed upon by Odin’s goat, the goat then produces the drink of the gods, drank by warriors of Valhalla in Odin’s Great Hall. It also has a spring located at the roots, the Well of Urd, and three maidens (called Norns) who ruled over human’s destines and who water the tree daily and rubbed clay into its bark to whiten it.

In a fascinating account Edna Kenton compares the Norse tale of Yggdrasil to that of many other Native American cultures, including the Osage Indians, who, in their drawings of the cosmology of the universe, include a world tree as a bridge and the Thompson River Indians (in British Colombia) who also have a world tree. The Sia Indians in New Mexico, have six world trees comprised of spruce, pine, aspen, cedar, and two kinds of oak.   Likewise, the Mayan Cosmology also includes the Yax Che, the Green tree or the Tree of Life. Of course, we also see this same tree of life metaphor in the Hebrew Kabbala.

 

 

The Divination Meaning of the Ash Tree

Synthesizing all of the above lore and literature from above, and given where it sits ecologically, I’d like to offer the following interpretations for the ash tree:

Ash is a Mirror for Inner and Outer Realities

When we put the mythology of the world tree together with the mythology of humans springing from ash trees and the mythology of the ash trees tied to human health, a very powerful picture emerges about the role of the ash tree. I see this tied to the inner and outer manifestations of reality. The ash represents both the world (and its health) and ourselves (and our health).  The inner and the outer are both present:

  • Ash Represents the world and the health of the world.  Ash–her growth and her suffering–represent the health and vitality of the world. Healthy ashes equal a healthy world, and the plight of the ashes here in the US, I believe, represent the plight of the world.  So we might consider how we can heal ash, and therefore, heal the broader world.
  • Ash represents the health of humans. Given that human life and healthy are so carefully tied to ash trees in the mythology, I think that the ash tree represents the health of humanity. We see this certainly in the lore that ties the health of a person to the health of the tree.  So the ash represents healing, but healing tied to its own health and magic.
Ash patterns

Ash patterns

The old ashes slough off their bark as they die to reveal complex patterns..the patterns of the borer are almost identical to the patterns of suburbia you can see from aerial maps.  Clearly, these old trees have a message for us, and the patterns that we humans have wrought upon the landscape are causing the world harm, in the same way that the borer causes the ash.  We need new patterns, ways that do not harm, but heal.

 

Ash Represents Self Mastery Within and Without

On an individual level, Ash represents the ability of humans to master themselves, to build their knowledge, to overcome their demons, and to ultimately know themselves well.  This mastery, then, offers us powerful rewards and magic.

I also believe, given the first set of interpretations above, that ash offers us an opportunity as a culture and species to engage in self-mastery.  Right now, our time of excess involves little self-control: people have indulged in their whims, been sold trinkets and stuff that is literally killing our planet and threatening all other life.  Part of living in a regenerating manner is mastering ourselves, understanding our own needs (vs. our wants) and choosing consciously to live differently.  It is through this mastery of our wants and desires that we might yet help shift the tide of these times.

Another piece of this seems to be alchemical, from the ash’s ability to transform into fire even when green; certainly, inner alchemy is another step on the process to self-mastery.

 

Ash offers Protection

Ash offers a range of protective magic, as shown in the various mythologies.  Obviously, there is a protection from snakes (not a bad thing for hikers!) But if we look to the protective trees of Ireland and other places, we also see ashes as key protectors over the land and the people. We might plant ash trees as guardians and carry pieces of ash–and honor the ash each chance we get.

 

Ash Offers a Path Straight and True

The physical uses of ash by a variety of groups suggest that ash is used for its strength as well as its flexibility. The arrow, which needs to be shot straight and true, offers the ability to meet goals and go far.

Ash offers Hope

I have been dwelling on the plight of the ash, and trying to understand this tree and its mythology, for the better part of eight years.  I have had parts of this post ready to go for at least the last three years, but I couldn’t bring myself to write it.  I didn’t understand, or maybe, I didn’t want to understand, what it meant to humanity and the world that our ashes were all dying, given their protection and how tied they seem to be to humans.  However, now, I understand that while these things are true, looking at what is happening to the ashes ecologically in areas infested with the borer offers us the most powerful lesson of all: that of hope.

 

An ash tree is reminded how much she is loved

A young ash tree is reminded how much she is loved

I was recently visiting Michigan, and part of that visit included seeing some of my druid friends. And so, as is the usual way, a group of druids went into the woods to do some ritual.  Our ritual that day included communing with various sacred trees there on the landscape, and I ended up near a large ash that had long since died and had a crack; it was getting ready to fall.  And around that ash were all of the ash’s offspring, probably 8-10 years old, not yet producing seed. The spirit was still in that old ash tree and I spoke with it. The old ash was proud–she was there watching her children grow up around her, knowing that her legacy carried on. Even with all of the old ashes that reached up and to the heavens gone, she had hope that her species would carry on through the newest generation, her children, scattered at her feet.

 

After this experience, I once again returned to my old homestead to visit the the ash that was struggling in her battle against the borer.  She had lost her battle with the borer, but the young ash trees were rising up surrounding her.  Her spirit was still there, waiting for me to return a final time.  She offered me a piece of wood, and shared with me some of the lessons of the ash that I’ve shared here with you today. I crafted a simple wand from that wood and will honor such a gift.  The ash in areas afflicted by the borer are no longer a generation of elders but a generation of the young. The seeds of a new generation are the seeds of hope.  As we think about the plight of the world, we recognize that many problems were caused by many previous generations.  It is the thinking, patterns, and actions of those older generations, including many who have long since left their mortal bodies, that have us here, today, in this predicament.  And if we can begin to think differently, with a clean slate of a new generation, we have hope.  It is this powerful message of the ash, of hope, despite the adversity, that is one of the many lessons she provides.

Save

 

Lessons of the River: Nature Connection, Health, and Healing April 23, 2017

Sometimes, natural places call out to us, and we heed their call and journey within these wild places–often gaining profound insights along the way. For some time, I have been called to a particular creek. I would drive over a bridge as I was leaving town to visit my parents, and I watched the creek flow–its gentle water lapping at the shores, ducks swimming, stones and water babbling. I didn’t know the name of the creek, but I knew I wanted to connect with it. Then, one day after a storm last year, I saw some people kayaking on it when it was higher and a bit muddy.  Having just purchased my own kayak, I grew very excited and began asking people about the creek. Eventually, I learned where I might put my kayak in and where I might take it out, resulting in about a six mile paddling trip.

 

A beautiful and warm spring day on a clean river!

A beautiful and warm spring day on a clean river!

Truthfully, the whole journey was a bit of a leap of faith–I had talked to others who had been out on the creek sometime before, but it had been in prior years, and I knew conditions often change. I have a very good kayak that can handle just about anything and have taken some lessons and training to address emergencies, and this was known as a calm and quiet river. I packed some supplies and did a small ritual to protect the boat and off I went. This particular trip offered me several deep insights–but one I’d like to explore today is humans connecting to nature and land/river health (and I think this is a very appropriate post following up from last week exploring Connection as the Core Spiritual Philosophy in the Druid Tradition).

 

The start of my journey was absolutely incredible–the water was pure, the scenery was beautiful. I could see evidence of many people’s interaction with the creek: in a quiet forest you could see benches lining the river, I saw several fishermen was fishing for trout, I saw bikers by the river taking a short break to enjoy the water, and even at one point, I passed a lovingly built small cabin the creek. I could tell from these signs that the river was well loved and appreciated by many in the area, even in some of its more hard-to-reach and secret places.

 

Miles passed in this serene way. I enjoyed my journey immensely and it allowed me to see so much life.  As I came closer to Homer City, which was the town where I had parked my car and was traveling to my “pull out” place, I turned a bend and saw this waterfall rushing into the creek. From a distance, it looked beautiful–I was excited to get up close. But as I started to get closer, something about that waterfall appeared very, very wrong. As I arrived near it, I realized that the waterfall was full of acid mine drainage (AMD), and it had bright yellows, oranges, and metallic spots all over the rocks and was pouring extremely acidic water (probably about a PH 2.5) into that creek.  Later investigation revealed that this particular stream–quite small–is coming out of a series of abandoned mines some 3 or so miles north with no AMD remediation.

 

AMD Waterfall - note the color of water change

AMD Waterfall – note the color of water change

Where the waterfall fell into the creek, the hue of the river changed–it grew cloudy and sickly pale yellow.  The waterfall left this cloudy trail in the water, a very distinct change from before. At first, only the edge of the river where the waterfall was running in was polluted, but as I went down the last mile of the creek, soon, it all took on that color.  Truthfully, as soon as I saw the waterfall and what was happening, I didn’t want to be on that river any longer–I racked my brain to see if I had a place I could pull out of the river early and call a friend to pick me up instead of paddling back to my car. But I decided to go ahead and finish my journey because there was clearly a lesson to see in all of this.

 

In fact, not so many years ago, this entire creek had once been filled with AMD. Acid mine drainage is a very serious issue anywhere where we’ve had coal mines. The earth’s blood and bones are torn up, and in the process, she bleeds, and that pain spills into our rivers. In this area, we have thousands and thousands of abandoned coal mines.  Most of these mines were put in prior to the laws of 1970 that required that mines clean themselves up, prevent runoff into streams, and replant the land. So we have a lot of problem mines that are from pre-1970 that are continually polluting the streams (in fact, this problem can go on for 1000’s of years–some mine runoff in Europe spans back to the time of the Romans!) Around here, due to the high acid content , AMD kills all of the life in and around streams.  The stream has a characteristic orange color, with all of the stones also turned orange and the water itself orange, cloudy, and toxic. In Pennsylvania alone, we have over 3000 miles of AMD-polluted creeks.  They are so prevalent in my area that when I was child, we had so many creeks and streams like that I thought that’s just how all waterways looked.

 

A typical AMD stream with no life

A typical AMD stream with no life

What I didn’t know was that all of Two Lick Creek that I was paddling had similar problems at one time. However, local conservation efforts by several groups have made good headway in the northern part of the river. One a group called the Evergreen Conservancy has been working to clean up one site nearby–and their efforts show!  The other (where I put my kayak in) is the Waterworks Park, that offers an AMD remediation site and wetland. Without the signage indicating that AMD remediation was happening at the Waterworks Park, I would never have known that the northern part Two Lick Creek had ever had an AMD problem.  The creek banks were beautiful, the creek itself full of life and vibrant.  This speaks, among other things, to the power of humans to heal.

 

And so, I simply observed what the AMD waterfall was doing to Two Lick Creek.  The environmental effects were clear.  As I continued to float downstream, the rocks grew tainted and orange, the river grew cloudy and I could no longer see the bottom.  As the river flowed, the tainted water slowly worked its way into the creek–and entire water grew cloudy and the rocks took on an orangish hue.  It wasn’t a serious case of AMD (like my photo above, another creek that nobody interacts with).  Still, nobody was fishing here, that’s for sure.

 

However, the environmental effect wasn’t the most surprising thing on the river that day, instead it was the shift in human-nature interactions. As I floated past the AMD waterfall, I witnessed an invisible “line.”  North of the AMD waterfall, people interacted with the river. They had chairs out behind their houses by it, they had benches, they had little docks, they were out fishing and enjoying the river, and so on. However, after the AMD waterfall, people no longer wanted to be near the river, and they worked to distance themselves from it.  The difference was very striking. People put up fences and walls, dumped their garbage and burn piles near the river, and simply didn’t not go near it.  It became a neglected thing. Despite the same kinds of houses and people and access to the river upstream and downstream, after the river had AMD, it was no longer wanted or desirable. I realized that it wasn’t just that the waterfall tainted the physical water in the river–it also tainted people’s interactions with it.  Pollution literally disconnected humans from nature.

 

In other words, even a small amount of pollution turned the river from something people cared about to something people didn’t.  It turned the river into a site of enjoyment and connection with nature to something to avoid looking at or interacting with.

Upstream: clear, pure, and human connected

Upstream: clear, pure, and human connected (and you can see clear to the bottom–and avoid the rocks!)

 

AMD water...

Downstream: Cloudy, Irony, and human disconnected…(and it’s hard to see to the bottom, and thus, you hit the rocks)

I wonder how often this happens. As lands are polluted or damaged, people no longer want to interact with them.  When people stop caring, stop interacting, even more pollution is allowed to occur.  The pollution itself disconnects us from the land and the more polluted things get, the less we want to interact. Even I, as a druid and land healer, a person who has long faced these things with open eyes and an open heart, had a first reaction of wanting out of that river as soon as I saw what had happened to it.

 

You can see how we have come to the point, in this time of so much pollution and damage, to where people aren’t in nature at all. Why would you want to spend time next to (or on) a polluted river? In a logged forest? Hiking among fracking wells?  (Only crazy druid healers do such things, that that’s spiritual work, not leisure!)  If that’s the only options you have, it is no wonder so many humans are so disconnected.

 

I am left with two profound insights from this experience. First, the work of land healing has an additional dimension that I had previously not realized.  Just like in the permaculture ethical triad of earth care, people care, and fair share: we see these things all entirely linked with the others.  If we can restore nature to a state of health and allow her to thrive, we can help heal not only the land, but the human-land connections (and in doing so, the humans themselves). This allows more interaction with the land, more connection with the land, and helps us grow more “places that people care about.” To me, care and nurturing is an essential quality of helping us, as a species, return to being in a positive and mutually beneficial relationship with nature.  And so, if we heal nature, we can start to heal those connections.

 

But secondly, if we see ourselves and our work as a metaphor for a river, we can gain insights. In journeying down the river, you get to see the growth of the river over time. As each spring or stream flowed into the river, the river’s power and size grew. The creek began, at the start of my journey, about 15 feet across, and by the time I pulled my kayak out of the water 6 miles later, it was spanning 30 or 40 feet. The small “creek” had grown into a river with power, carving out rock faces as it went.  And so, I see the tributaries as people, and all of us, combined as one, could accomplish much more than a single spring or trickle. There is power in these combined currents, just as there is power in numbers of people working together. This is something that I’ve been learning firsthand since taking the first steps to establishing our intentional community here–but also something that I’ve long seen the value of in various kinds of sustainable living (like permablitzes, barn raising or community groups).

 

As much as we, collectively, are the river, we also need to look for the sources of pollution–those things or people that will cloud us and prevent us from being our true and whole selves.  Otherwise, our entire river can become tainted, just like the AMD tainted this river–and that changes everything.  Tainted waterways can be remediated, of course, and perhaps, there are more lessons in this as well.

Save

Save

Save

Save

 

Slowing Down the Druid Way, Part IV: Slow Movements and Slow Spirituality March 12, 2017

When I lived in Michigan, each Christmas, a local church just down the road from me put on a drive-by nativity scene. Cars full of people would line up for over half a mile and drive around this circular loop surrounding the church, where church members dressed up and enacted various kinds of nativity scenes.  I’m sure from the perspective of the church (who, clearly, invested a lot of time and resources, taking weeks to build the sets in the bitter cold in the time leading up to the event), it was a way to reach people who might otherwise not come through the church doors.  This same church also offered “speedy sermons” and other “quick” ways of getting busy people in the door. The idea behind these different initiatives was reaching out to people who were otherwise too busy to come to church–a reasonable and rather creative thing to do, given the time crunch everyone seems to be in these days. But for all that was gained (new members, new donations, etc) what was lost in the process of converting religion into a drive-through experience? Of course, just like the burger at McDonald’s vs. the burger you grill at home with time and care, there are likely some big differences not only in taste but also in presentation, nutrition, and energy.

 

In my last three posts in “Slowing Down the Druid Way”, we explored the history of time and our relationship to our working hours, and how we might begin to honor our time more fully.  This directly leads me to the topic of my final post on time and work: looking at the slow movements as a way of slowing down, making slowing down a conscious choice, and embracing leisure time.

 

The “Slow” Movements

The term “slow” has been increasingly used to describe many of the movements connected to sustainable living: you might have heard of slow food (as opposed to fast food or industrialized food) or slow money (in terms of investing, saving, and spending and in opposition to current derivatives/investment market).  We now also have slow schools, slow books, and even (in my own field) discussion of slow writing! The slow movement has, in fact, been around since the 1980’s; it was started by Carlo Petrini, who protested the opening of the “fast” food joint, McDonalds, in Rome, Italy. Since then, the movement has spread and deepened, connecting now to all aspects of life: travel, food, parenting, education, working, gardening, and more. Of course, you won’t see any discussion of this movement in mainstream culture–mainstream culture, here in the US, is focused on the idea that more and faster is better, and that kind of thinking takes some time to overcome.

 

A good slowing down spot!

A good slowing down spot!

The slow movements suggest that we are all the victims of “time poverty” and the slow movements are deliberate attempts by people to live at a reasonable pace (rather than a frantic one).  But these movements are more than just about slowing down–they recognize inherently that the faster we move, the fewer connections we make: with ourselves, with each other, with our creative gifts, and with the world as a whole.  So let’s now explore some of these slow movements and what they provide.

 

Nature Spirituality and Slow Spirituality

I’m going to start by introducing my own kind of “slow” movement: slow spirituality.  Cultivating a deeper relationship with time is certainly a principle that seems inherent in the druid traditions and in related nature-spiritual traditions. Anyone following the wheel of the year is certainly concerned a tremendous amount with time: the eight holidays on the wheel of the year are all about timing and the sun and it’s slow movement across the sky.  The phases of the moon reflect this on a monthly cycle. We focus on the interplay of light and dark, the slow changing of the seasons, the minute changes from day to day of weather patterns.  All of this takes observation and interaction with nature and a lot of time dedicated to understanding this larger cycle of the seasons.  Sure, there are ways of going about these practices that are “fast”, but moving fast means you miss most of the important pieces. In the AODA, for example, we ask that all members spend weekly time in nature, daily time in meditation, and time just observing and interacting with the world. This time is critical–and it is through these activities that deepest understandings are often cultivated.

 

In fact, I think part of the reason that so many people are drawn to meditation, ritual and other druid practices is that it offers a way to slow down and change pace. The more time you spend with these practices, the deeper they will go and the richer the rewards will be.  There is much room for exploration in linking the slow movements to the druid tradition and key practices within it.

 

Slow Travel

Another aspect of these slow movements is “slow travel.”  Slow travel refers to the idea, again, that efficiency is not always the best way to travel to new places and that we miss a lot if we don’t take opportunities to slow down. We are conditioned to work to get to a place as fast as possible: it’s how our GPS technology works and when we sit down to plan a trip, it is often getting from point A to B quickly.  But what about everything between point A and B?  Is that worth seeing?  What might be discovered there?

 

And so, here are a few simple ideas for slowing down: rather than taking the 70MPH highways for a whole trip, consider some 55MPH back country roads and see what there is to see.  This allows you some exploration time as well as gives you much better fuel efficiency!  Or, rather than default to taking flights everywhere, consider taking the train or a bus to get where you are going.  Train travel, in particular, is my favorite: you have ample room, you get to see a lot of the countryside, and you don’t have to deal with extremely intense security situations and screening and blaring televisions.  It also is a more earth-friendly way to travel. When you plan your trip, plan in a few “extra” stops that you aren’t planning. Give yourself some wiggle room so that you can explore and see what is out there.

 

The same applies to hiking and travel by foot–if you’ve ever been on any of the big trails, I’m sure you’ve seen the hikers with their poles, hiking like mad to get where they are going.  Most of them are so intent on their goal that they forget the journey itself!  I have the opposite approach; much to the frustration of some speedy folks with me, I like to take the time to wander, get lost, explore the woods, and more.

Things you see when you slow down!

Things you see when you slow down!

Even here in town, I budget a little extra time for my walk anywhere I am going so I can literally stop and smell the roses, visit the bramble bush each day to observe how it is changing and growing through the seasons, watch the flight of birds overhead, and so on.  Even that extra 5 minutes that I take on my walk to work or to the bank really gives me peace of mind.

 

I think in our travel, there are times we do really need to get somewhere, and there are times when we do not.  Finding a balance is one of the keys to this part of “slowing down.”

 

Slow Food

It is no surprise that the slow movement started as a resistance to fast food.  Fast food and industrialized food processes embrace the current ideas of efficiency and profit at the expense of all else, perhaps in some of the most egregious ways possible. But, as Wendell Berry points out in the Unsettling of America, industrialized farm systems’ emphasis on efficiency ends up exploiting the land for profit. Industrialized food treats nature, animals, plants, and humans all as machines, trying to get the most out of it in the fastest amount of time possible. In other words, if efficiency is the only metric by which we measure our food production and cheapness is the only metric that we use to measure its consumption, we lose much.

 

The slow food movement was born from a rejection of these industrialized food values: we should know where our food comes from, have relationships with our farmers or our own land, and grow food that is healthful and that is grown in a way that is healthful to the land. Wendell Berry writes that small family farmers aren’t concerned with efficiency as much as they are concerned with the long-term health of the land, the idea of doing things well, and building in nurturing practices. When we purchase their food at farmer’s markets, directly from them, or even in grocery stores (which are increasingly carrying more of these kinds of options), you are not only purchasing something better for you but also better for the land.

 

In addition to the rejection of fast food and other convenience foods, slow food focuses on cooking one’s own food from whole ingredients, growing food, knowing one’s farmers, and supporting businesses who are engaged in nurturing and healthful practices.  Those in this movement often have potlucks to break bread and share.

 

One of the things I like to do is a “slow food” metric and ask myself: how long would this take to produce at home? Can it be produced at home? That helps me stay away from too much processed stuff. Since I cook a lot from scratch, I’ve been learning how to make foods I like to eat from their base ingredients–this teaches me a lot about how processes something might be.  For example, I like to eat tortilla chips and hummus. Making my own tortilla chips was an incredibly gratifying, but intense, experience (I will be working on this again, hopefully, this year with better equipment!)  Even if I don’t want to make my own tortilla chips all the time, making them once has me much better appreciating what went into it.

 

Another aspect I see connected to slow food (although others might disagree) is fermentation of various kinds.  Most often, I make homemade sodas (using a ginger bug), dandelion wine, or saurkraut.  These foods simply take time and it is really exciting to see how they transform as they go through the stages of fermentation.  Slow food at its best!

 

A final aspect of slow food, in my opinion, is the act of eating itself. I have a number of friends who are mindfulness practitioners, and they have taught me much about enjoying a good meal. I think we are so accustomed to rushing through everything that meals aren’t an exception. Learning how to slow down, pay attention to the meal, chew your food well, and enjoy the company is a part of this slow food process–and a powerful one!

 

Slow Money

Slow money is a recent offshoot of the other slow movements–it is focused on slowing down the current derivative/investment banking and creating alternative systems of cash flow that are based on ecological and nature-honoring principles.  An organization tied to Slow Money is working to line up a variety of people to invest in ways that “bring funds back to earth.”  This movement is focused on investing locally, avoiding “too big to fail” banks and businesses, and investing in the health and fertility of our land (so you can see clear ties to the slow food movement above).  Groups connected to slow money are popping up all over the world! In fact, a whole range of alternative structures, particularly for financing, exist: land contracts arranged between buyers and sellers (so we don’t have to deal with big banks), micro-investments and loans, and so much more.  I’ve been happy to pursue some of these options in my own life and they have worked out really well!

 

Slow Living

A lot of the techniques I’ve shared on this blog over the years can be classified as slow living.  For example, living by candlelight naturally allows you to slow down and changes your life rhythms in subtle–yet powerful–ways. Using a compost toilet helps bring your own waste back into the cycle of life, as does various forms of composting. These are simple techniques, yet allow us to slow down and cycle nutrients.  Hiking and foraging, especially when you aren’t in a hurry and are willing to get lost in the woods, is a wonderful way just to slow down and take it easy.  There are so many options here–and each of us may find our way into slower living differently.  When we combine these physical things with the spiritual practices of meditation, regular ritual, honoring the seasons, and so forth–we can really bring our life more into a healthy balance.  One small step at a time helps you slow down and bring you more fully into the present moment.

 

Worm Castings (Vermicompost)

Worm Castings (Vermicompost)

A Slower Mindset

As I work to shift into “slower” ways of living and doing, the most important thing I’ve found to remember is that I need to shift my expectations. I can’t get a giant “to do” list done on my only day off from work. If I did that, I’d not have enough time to just sit in nature or spend time in my sacred garden. And so, a re-focusing of my own expectations helps me slow down and realize that there are things I just don’t have to do at this moment (and learn to put less of them on my plate to begin with). Once we begin to mentally adjust our schedules, plan not 100% of our waking hours but less of them, then we have an opportunity to slow down and enjoy what nature brings. Now, I schedule “open” weekends where I have nothing on my agenda, nowhere to go, and see what happens (usually, I end up in the woods and in the art studio–and these are amazing days!)

 
A second part of a slower mindset is recognizing the difference between doing something efficiently and doing something well.  Do we need to get all those things done, or can we just get one thing done well?  This is a question I am always asking myself: how can I do this one thing well?

 
A third part of a slower mindset has to do with cultivating patience. Impatience is widespread these days (try driving the speed limit around town, lol!)  One of the big shifts I’ve worked to make in the last few years is calm down and silence my inner “impatient” dialogue when I found myself waiting for people, waiting for things, etc.  It was a big issue for me, but I’m happy to say some progress has been made!

 

The Return of Creativity

I have a number of friends that practice “unschooling” with their children.  The stories they have shared with me all have many features in common.  Unschooling is self-directed learning–children decide what and how they want to learn and go about learning it. What my friends report happening in the transition to unschooling (especially out of public school, where children get no self-directed learning at all), is that the children, when given freedom, begin with a variety of electronic binging behaviors: excessive watching of TV, playing 12 and 14 hours of video games, and so on. But soon enough, usually within a few weeks, they get bored of playing video games and watching TV all day and their natural curiosity returns. Suddenly, they are inquisitive, questioning, and active in the world around them. Some of them begin to undertake considerable projects–building and launching weather balloons, understanding how to grow crystals, learning how to grow vegetables and learning about the biology of soil, making baskets, and so much more. I think this is a nice example here about the nature of unstructured leisure or play time, and how humans, when given the opportunity, naturally will find useful things in which to pursue if they have the time and energy to do so.

 

What unschooling does for children, leisure time can do for adults.  We once were those naturally curious and wonder-filled children, asking questions, being curious, being constantly at play, being able to move from playing music to making mud pies to building forts in the woods.  And then, modern life crushed our creativity with bells and demands and suddenly time wasn’t ours and our work consumed our lives and…yeah. The loss of our creative spirits and the loss of our creative selves happens as more and more demands are placed upon us. I believe this wonder-filled, creative, and curiosity-filled place to be one of our natural states of being.  One of the reasons retired people are often so interesting is that they find a hobby and pursue it with relentless passion–because they can.  I believe that slowing down and cultivating more unstructured/leisure time can allow us to get back to that place of creativity, curiosity, and wonder we had as children.

Here is just a small list of the things that leisure can get us:

  • A rest from daily stress (family, workplace, health-related, political, environmental); the ability to rebuild, nourish, support and heal the physical body
  • Time to think carefully and with a sound mind
  • Time to think about opposing ideas and carefully wrestle with the ideas they contain
  • Time to explore the wilds
  • Time to travel to other places
  • The ability to build and enjoy community and friends
  • Time to explore and experiment with options for sustainable living
  • Time to plant a garden (annual and perennial)
  • Time to gaze at the stars and clouds
  • Time to engage in spiritual practices of all sorts (meditation, outdoor activity)
  • Time to develop relationships and connections: with other humans, with plants/trees, with bodies of water, with the living earth
  • Time to get lost in the woods
  • Time to pick through trash to find treasures
  • Time to go foraging
  • Time to heal the land and scatter seeds
  • Time and energy to do all the things we say we “wish we had time” or “wish we had energy to do”
  • The time to engage in various bardic arts and learn new bardic arts / time to dedicate oneself to a craft or skill in seriousness
  • Time to read books and to ponder, meander, and think about them
  • Time to pick berries and can them
  • Time to do some home food preservation
  • Time to brew up some good ferments and good wine
  • Time to do all the things.  All the things.

 

I believe that we can fully embrace our human gifts if, and only if, we make the time and build in more unstructured time in our lives to do so.  This is about all I have to say at the moment on slowing down and thus, this concludes this post series at present.  Thank you to everyone who had such wonderful things to share as we worked through these issues–I gained much from reading your stories and from our conversations.

 

Permaculture Principles for the Inner Landscape (Mind, Spirit, and Heart) October 16, 2016

Patterns in Nature

Patterns in Nature

Let’s start today’s post with a short exercise. Take a look at your hand–look at the patterns of veins under the surface. What does that remind you of in nature? Now, look at the creases on your fingers, again, looking at the patterns of nature.  Turn your hand around and stretch out your fingers, pointing your hand in front of you.  What does that remind you of in nature? Next, make a fist and  keep your arm pointed out. What pattern in nature does your knuckles remind you of? Finally, turn your fist to face you. Take a look at the spiral there, in your fingers. What this exercise shows is that the outer patterns of nature, the patterns we work with in permaculture that I described in my last post in this series, are literally embodied within us. I only just shared a few of nature’s patterns you can find on the human hand: the pattern of the river or leaf (veins), the pattern of the waves/clouds/sand (creases in hand); the pattern of the river delta or branching tree (hand outstretched with fingers apart); the pattern of the mountain range (knuckles); and the sacred Fibonacci spiral (closed fist). Our bodies replicate so many patterns of nature, as we are, after all, part of nature. But we only need to look to our own bodies to remember this important fact.

 

The landscapes of our inner lives are rich and varied. Moving within, our minds are rich landscapes of thought, experience, wisdom; conscious and unconscious realms; these realms allow us access not only to our selves in this life, but our higher selves.  Some of us don’t like to go within our inner worlds, for the fear of darkness or pain we might find there. As we grow older, time creeps up, and more experiences pile on us–things we don’t want or didn’t ask for enter that can weigh us down. But as the ancients understood, and certainly as many magical traditions today explore, the rich landscape of the inner realms knows no bounds and has no limitations–only those we place upon ourselves. It is another landscape, the landscape of our inner lives, and one that very directly reflects outer landscape–the inner and outer worlds are reflections of each other, two parts to the whole.

 

And so, the inner landscape, the landscape of our immediate souls and inner worlds, is well worth considering through the permaculture design principles. Our bodies, and our lives, are a different of landscape from the external one that a permaculture designer would typically explore, but the principles can apply all the same. Today’s post explores some tools for working with our inner landscapes and the possibility of permaculture as a framework for some of the inner work that we can do there. (If you haven’t read my post on design principles, you might want to start there and then return to this one).

 

 

Bee on a sunflower!

Magic of the bee!

Spirit Principles: The Wisdom of the Bee

On the inner landscape, the principle of spirit and the magic of the bee asks us to do the work of transformation. We do not live in perfect bubbles of happiness where everything always goes as planned, and one of the key ways to stay healthy and happy is by learning to transform negative experiences and inner states into growth and healing.

 

Observe, Interact, and Intuit. On the inner landscape, this first principle is critically important. We don’t spend much, if any time, stepping back to fully observe our own patterns, behaviors, thoughts, and feelings because we are typically up close and living those experiences.  Stepping back and simply understanding those patterns is key. I want to clarify here the difference between observation and evaluation (evaluation is covered under “reflect and revise” below). Observation here is simply the act of non-judgmental understanding and acknowledgement. There are many ways to do this, including druid retreat, meditation, deep and open listening of loved ones who know you well, stepping back in an intense moment to re-see a situation, or keeping a journal of our thoughts and feelings (which can help us understand patterns in our lives). Any of these are all observation techniques that can begin to better understand ourselves and our own patterns. Once we have a sense of our own patterns, conscious, subconscious, and unconscious, we are better in a position to do inner landscape work and healing.

 

Reflect and Revise. Stemming from the first principle, the ability to critically reflect on our experiences and patterns and “revise” is tremendously helpful as it facilitates our own transformation, growth, and healing. This is where evaluation comes into play. It might be that we need to re-see painful or difficult experiences in our past and work to transform them. There are lots of ways of doing this, depending on the nature of a painful experience.  For example, I find it helpful is to revisit an old would and explore what good has come of it (for example, I have experienced a number of traumas in my life, and it has really helped me to heal by recognizing the harm/wrong that was done, but also how I was able to transform it and use it to help others in my own life). Reflection and revision also asks us to look at where we, perhaps, wronged others or wronged ourselves and allows us to think about how we can grow to ensure that never happens again. Revision allows us to move forward with the promise of change for the future.  Meditation on these issues is one of the primary tools I use for this work, although I also use the visual arts (and art journaling for healing) when I feel led.

 

Work on Multiple LevelsInner landscape work, like all work, works on multiple levels within our lives. One such level is the relationship between our inner worlds and outer realities: how we manifest inner hurts or joy as our outer realities; also, how inputs from the outer realms become our inner states (see my discussion on waste for one example of this). A second way to consider this principle from an “inner landscape” perspective is that of the conscious, subconscious, and unconscious (which I consider a connection to the higher self).  When we are pained, we are often not only pained consciously, but that pain works deeply within us, causing us to behave in ways that we aren’t always conscious of. Sometimes, we have to work on things consciously for a time, to do some deep inner healing work.  And then our subconscious and unconscious take over, facilitating healing at those multiple levels.  Yet another way to think about this principle is the connections between the mind, body, heart, and spirit–understanding that all of these levels need our attention. This principle asks us to understand that we are multiple-leveled individuals, with multiple kinds of levels, and these levels always present. We can maximize our own growth by attending to them and working with them through healing, reflection, and ritual work.

 

Hawk flying high!

Hawk flying high!

Air Principles: The Wisdom of the Hawk

The air principles on the inner landscape ask us to use our knowledge and logic to work through inner problems before us.  The hawk flies high, and it allows us to gain a new perspective through the application of wisdom.

 

The Problem is the Solution Sometimes, limitations in our thinking prevent us from moving forward. We become stubborn, using words like “can’t” or “impossible.” Some people are defeated before they begin. They go to face a problem believing they will already fail, and they haven’t taken the time to find the solutions through the problems they face.  That, in itself, is a magical act that disempowers them! Or people use words like “I can never change” or “these problems are too big” or “this is how I live” accepting the situation and feeling defeated.  We don’t just hear these on the outer landscape, but we also apply these ways of thinking to our inner worlds.  This is self-defeating talk, and with this talk, the problems really are insurmountable–but they need not be.  There is always way forward, and this principle asks us to turn the problem on its head, look for the solution within that problem, and use this as an opportunity rather than a hurdle. I like to use discursive meditation to work through problems of this nature and see the various perspectives.

 

Mushroom Eyes. One of the unfortunate cultural sicknesses we have at present is what herbalist David Winston calls a “hardening of the mind.” The mind, like the heart, can harden to the point where we become so set in our ways that we can’t see beyond it. We close down, we refuse to see anything other than what we want to see (and for evidence of any of this, I point to the US election at present).  Mushroom eyes asks us to get beyond hardening of the mind by applying multiple lenses and many approaches with which to see the world.  This can mean working to see something from someone else’s point of view, or someone else’s set of experiences. Or to see something with our own lenses removed. It asks us to cultivate an openness and wisdom to see into the heart of issues within and without. This reseeing, through new perspectives, helps guide our inner growth with wisdom and grace. A second way of considering the principle of mushroom eyes for inner work is through the importance of the ternary and ternary thinking within the druid tradition. Western civilization loves binary thinking and often, issues are framed as having only two “sides” when the reality is that three, four, or even dozens of different perspectives may occur. I try to cultivate this practice in my own life by talking to those of diverse perspectives about their experiences, practicing deep listening, and really trying to put myself in other people’s shoes. Speaking to those of different cultural backgrounds and experiences, and even visiting other cultures and places can really help us develop inner mushroom eyes!

 

Design from the Patterns to Details. The hawk flying high asks us to consider our overall goals and patterns, and to use those overall goals and patterns to enact change on a daily or even minute-by-minute detail.  Its not enough to say “I want to change” but rather, we need to set the broad goals that can help us work down to the specifics. Articulating our overall goals, and time frames for those goals, in big terms; seeing how they can weave into the existing patterns of our lives, and then creating a long-term plan are all simple ways to develop inner landscape designs.  There are lots of ways to do this: I like vision boarding, which allows my subconsious and spirit to speak, rather than using my concious mind.  Second, I like setting personal goals for myself–not just what I want to accomplish, but what I want to cultivate (like good listening skills, joy in my life, less tangible things). Setting goals, even for our own inner transformation can help fuel our growth.  For example, if I wanted to work on my own sensitivity to others, I might set that as my larger goal and then set weekly goals of self-monitoring when I am easily upset or offended.  I check in on the progress of my yearly goals during the eight holidays of the year–and set new “yearly” goals for my own growth and development at each winter solstice. 

 

Fire Principles: The Wisdom of the Great Stag

Fire is the embodiment of energy and change; it is the fuel through which we enact transformations on our inner landscapes. The stag in the heat of the chase facilitates our own healing and growth.

 

Catch and Store Energy (Holmgren)On the inner landscape, we should pay attention to our own energy flows and find out how to best harness them–for being masters of our own energy is one way to help us grow. Ultimately, how much energy we have on a daily basis determines everything in our lives: if we can pursue and adapt to our creative gifts, if we are able to meet our goals, how we balance our life and work, how we balance other demands–attending to our energy, and harnessing it for the things we really want to manifest, is key. There are many, many, aspects to this, so I’ll share a few here. First, we need to find out when we can best express our creative gifts or have the right energy to accomplish what we set to accomplish (for example, I like to write creatively during sunrise, and I drafted this post as the sun was peeking through the mountains!). Second, we can also explore ways of balancing our own energy and cultivating the positive aspects of energy in our lives (for this I like the daily protective working of AODA’s Sphere of Protection and OBOD’s light body exercise). Third, I’ve talked at points on this blog about the outer practice of using herbs for healing and support; they can be allies in helping us catch, store, and replenish our own energy. Finally, and most importantly, we need to see how our resources–especially our physical energy–is being replenished. If we are constantly drained and overworked, we are not catching and storing energy for our own growth and work that is most important to us. We need to evaluate our personal lives, work lives, and family lives to see how our energy is being used, and make sure it is in line with our goals (see above, “Design from the patterns to the details.”) A really interesting perspective on life energy and work is found in a book called Your Money or Your Life–it will totally change your relationship with your work!

 

Spiraling Changes (Use small, slow solutions, Holmgren): Spiraling changes also asks us to attend to our energy, but in a different way. This principle suggests that when we make change, we need to make it in a way that is both slow and spiraling; these changes in our inner landscapes are more effective than rash quick ones that can’t be maintained. This principle is about learning to sustain our own energy to  in our inner landscapes and our own healing and growth over the long term.  Spiritual development and inner work on ourselves is a long-term project; think of it like a snail shell where we are every growing, and yet, coming back around to visit things again and again from a deeper perspective.  Keeping momentum going, but momentum you can reasonably sustain, is key here. I’d also mention here the use of small daily reminders and rituals that can keep you on the path of positive change: a five minute daily ritual, even, can offer tremendous growth in your life in the long run.

 

Creatively use and respond to change (Holmgren). When I was in North Dakota some years ago, I went on a trail ride near the Teddy Roosevelt National Park.  The horses had walked this same trail so many times, that at points, the trail was at points 5 or six feet deep and quite dusty–we were literally walking in a deep rut in the desert, made by those horses feet over a period of decades.  This, to me, is a physical representation of a deeper truth:  how we can get stuck in the neural pathways of our own thoughts the more we engage in those thoughts. Change is a constant reminder that we either have to learn to adapt or be like those horses, only seeing the rut that we have inhabited for so long. That we are going to encounter difficulty and that things are going to change is inevitable–how we approach and use that change in our own lives determines so much of not only the immediate outcome, but the long-term growth we are able to have. A key part of this work recognizing change as an opportunity for growth. A good book on this subject is Carol Dweck’s Mindsets.  She describes two mindsets that people can have: growth (where change/challenge is viewed by an individual as an opportunity for growth) and fixed (where change/challenge is viewed by an individual as something to be defensive against).  Its more complicated than that, of course, but these two mindsets surrounding change and challenge really do have tremendous long-term implications for our own growth and development.  Seeing change in a positive light and looking for the good and opportunities even in challenging situations can seriously facilitate our own growth as human beings long term.

 

Being on the water!

Being on the water!

Water Principles: The Wisdom of the Salmon in the Sacred Pool

The Salmon and the element of water focus on interconnections and relationships—this is certainly true of our inner landscapes as much as our outer ones.

 

Integrate rather than Segregate (Holmgren). There are certainly many ways to take integrate rather than segregate. The one I’ll focus on here, however, is one that plagues so many of those in the druid community: the desire to live a whole, authentic, and unified self. So many of us find ourselves in unsupportive environments where we don’t feel we can be unified, and so, we live fragmented lives. We are “druids” in our houses or forests, and “professionals” in our workplaces and “parents” or “children” in our families…and this fragmentation grates on our souls. It takes facing your fears, cultivating the ground slowly, and really considering all aspects, for us to work to integrate our spiritual lives with our physical reality. Part of this means, of course, is finding ways of being open about who we are that allow us to navigate those tricky boundaries; a second part of this means living our principles and living in honor with the land through regenerative and sustainable living practices.  A third part might involve conversations with loved ones about our paths. This work is certainly not easy, but it is worth working towards: the integration and fullness of living who you truly are. I’ll be working on a post just on this topic in the near future!

 

Layered Purposes (Each element performs many functions, Mollison).  Layered purposes suggests, on the inner landscape, that many of the things we do can have more than one purpose. One of the challenges I put before me, for any inner work, is to see if I can find more than one take away or outcome from it: perhaps meditation gives me peace of mind, helps me work through a difficult problem, and reconnects me with nature.  Seeing the purpose, and the multiple purposes, of our daily spiritual practices are certainly useful!

 

Use the Edges and Value the Margins (Holmgren).  When I was taking my permaculture teacher training course this past summer, Lisa DiPiano shared the idea of “pushing your edges.” Each of us has an edge space–this is the space where we move from comfort to discomfort, the space where we don’t quite feel as at home, or the space where we are really in new territory.  Perhaps for our inner landscapes, these are the edges between two parts of ourselves (the “professional” and the “druid”), or the spaces between the “light” and the “darkness” within us, or the other places where we feel less comfortable. It is important to safely explore those edge spaces, as those are the spaces of the most change and growth.  Lisa suggetsed that we all bush just beyond our comfort zone–not so far as to get overwhelmed, but just far enough to know we are experiencing the discomfort that comes from learning and growing. You might think about the edge space like the rings of a tree: a tree grows each year, its bark expanding and another layer of life being added. Each time we push our edges, we are like the rings of that tree, growing stronger and more steady the more we are able to engage those edges and integrate those experiences.

 

Starry heavens

Starry heavens

Earth Principles: Wisdom of the Great Bear of the Starry Heavens

The element of the earth and the great bear focus on the material aspects of our lves; for the inner landscape, we focus on the outcomes and resources that we have.

 

Obtain a Yield (Holmgren). This might seem on the surface like a principle that wouldn’t fit in inner landscape work, but truly, it is one of the most important.  The “fruits” of our efforts–of spiritual practice, of going into nature, of daily meditation, of inner healing work–can be difficult to measure and take stock in because the “yields” are less tangible–but not less real.  I think its important to consider our yields in our own lives: what do we cultivate and bring forth? Happiness? Peace? Creative gifts? Nurturing of others? Calmness of spirit and mind?  One of the ways I like to recognize the fruits of my efforts is to keep regular spiritual journals (a practice I started over a decade ago in my AODA work).  Then, usually at the Spring Equinox, which was the time when I began the druid path, I take time to review one or more of those journals, and to consider my journey ahead.  It is a tremendously useful practice which allows me to see just how far I’ve come and recognize the yields that I’ve gained. And, just as I discussed in the outer principle in my previous post, we need to expand our idea of “yield” to think about the many yields we can have: clarity, peace of mind, joy, creative projects, self expression, depth and understanding, better relationships with loved ones, and more.

 

Waste is a resource (Mollison):  As I’ve written about in past blog posts, we have a lot of waste in our culture, in both our outer lives and in our inner realms. On the inner realms this often includes the wasting of our own time and energy on things that do not help us grow.  I can (and have) written a lot on this subject in the past, so I’ll be brief here. Monitoring our own wasted time (for most, especially with electronic devices) and turning that waste into a resource that we can use is a really important part of our inner landscape work and growth. This is not something you do once but rather is a continual process of self monitoring and adjusting. Limiting time on social media, removing television from our lives, all of these things can help us get back in tune with ourselves and turn waste into a productive resource.

 

Embrace Renewables (Use and value renewables, Holmgren): On the inner landscape, we might think about those things in our lives that renew and replenish (and that renew and replenish us) vs. those things that drain us (temporarily or permanently) and work to embrace renewing activities.  This might mean that we spend time with certain people or we work to bring in certain activities that we enjoy and that bring us energy and peace. We don’t want any “fossil fuels” in our inner landscapes, burning out and polluting the place!  I think the practice of self-care fits here; it is critically important in our own inner and outer work.  If we are not engaging in renewing activities, we will never be able to have enough energy for the inner transformations and healing that we seek.

 

Meditation: One Key to Inner Landscape Work

 

I want to conclude this post by offering a key suggestion for enacting many of the principles above: meditation. Meditation is a practice that can–literally–open up our inner worlds before us.  There are many, many, different practices of meditation, many with different goals.  Most of the meditation I do on inner landscape work is either discursive in nature (a type of focused thought) or inner journeying work.  I find the more culturally dominant “empty mind” meditation or “mindfulness” meditation good for cultivating peace and tranquility, but not good for actually helping me work through various things on the inner landscape.  Now, I need peace in my life and I need to learn to quiet my mind–and these empty mind kind of meditations are really good for that.  But a lot of the work involved in the principles above are about directing your thinking and feeling in particular ways–and this is where I believe discursive meditation really shines.  So if you are going to take up the practice of meditation, understand that there are many different kinds of meditation and that these practices often accomplish very different goals. One meditation style may not yield everything that you need; it is better to have a few different styles available to you for different purposes.

 

Before you can benefit from any of the deeper aspects of meditation, the first step is establishing a regular baseline practice of breathwork and calming the mind.  Some good preliminaries are found here. For those seeking to establish such a daily meditation practice, I would recommend John Michael Greer’s Druidry Handbook or Druid Magic Handbook for more information. The techniques which JMG teaches, including color breathing and the four-fold breath (breathing in for four breaths, pausing for four breaths, breathing out for four breaths, pausing for four breaths) are great introductory ways to open the door of the mind to deeper transformation. Once you’ve established a good practice, you can do some of the more advanced inner landscape work.

 

Conclusion

I hope that you enjoyed this post–I would love feedback on the concept. (As those familiar with permaculture would note that  I am certainly pushing this series, and this post in particular, well beyond the typical uses of permaculture design principles). Blessings!

 

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 on Land Healing, Part VII: Self Care and Land Healing April 10, 2016

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

 

One of my favorites sycamores to sit under and heal

One of my favorites sycamores to sit under and heal

Solstalgia

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

 

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

 

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

 

Supporting our Adrenals and Physical Bodies

Some nice nettles!

Some nice nettles!

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

 

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

 

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

 

Supporting our Souls: Healing Retreat Space

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

 

Daily Protective Workings

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

 

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

 

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

 

 

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

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

Working with Energies of Light and Life

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

 

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

 

Bardic Arts and Creative Expression

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

 

Visiting Well-Tended and Well-Loved Natural Spaces

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

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

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

 

Talking About It with Others

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

 

 

 

Having the Tools in Hand and Embracing the Power of Hope

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

 

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