The Druid's Garden

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

Reparation and Healing the Land as part of American Druidry December 10, 2017

Sunrise over the land

Sunrise over the land

Two weeks ago, I talked about what American Druidry looks like. One of the big issues that came up in conversations here on the blog in the comments and also in the comments on the Druid’s Garden Facebook page was guilt from those of non-indigenous heritage. Guilt about the legacy of abuses against Native Americans in this country–a legacy that continues to this day. Guilt of being here on this land, knowing that many of us who are here now are here because of three centuries of genocide. Guilt about knowing that despite all that we may do now, this past bloodshed colors the way that we interact with the land, our relationships with the spirits of the land, and everything else we try to do to connect with the land and build sacredness.  In the last two weeks, I’ve heard how people feel the spirits of the land aren’t open to them because of this legacy, how they don’t even know what to do to begin to rectify it, or they don’t think they have a right to do anything to the land, or how they are afraid to act because they might do more damage. For some people, these feelings of guilt are literally preventing them from doing much of anything because they don’t feel they have a right to the land. I’m glad we are having these conversations, and I think these are the start of understanding a way forward.  This week, I want to more deeply share my perspective.  That is, I want to talk about moving beyond guilt and doing reparations: the work of repair.

 

The Right to Speak?

These kinds of conversations can be difficult, especially today, and there’s a lot of question about who even has the right to speak on a topic. Before I begin this conversation, therefore, it is useful to know who I am. I’m a druid, and I have been walking this path for over a decade. I’m a permaculture designer, an herbalist, an whimsical artist, a land healer, a teacher of many things.  But maybe when we say”who I am” what we mean is what blood I carry. On one side of my family, I am a fourth generation descendant of Irish immigrants who came to the US after the potato famine forced many farmers to leave Ireland. These proud Irish came, settled here in Western PA, and mined coal. On the other side, my family has a very…colorful past. We have in the same generation (mingled in later bloodlines) a very well-known historical figure, a prominent general, who successfully defeated the Native Americans on their own soil and slaughtered thousands in his lifetime. We also have Shawnee man of whom little is known (as it is a taboo topic to the older generations in my family, but DNA records demonstrate that this “unmentionable fact” is true). We also have Pennsylvania Dutch (that is, PA German) ancestry. This pretty much makes me a mutt with direct ancestral ties both to this land and the bloodshed that happened. Does this mixed ancestry give me the “right” to speak on this issue? I have no idea, but at least, now you know where I’m coming from and can evaluate what I say based on that, if such things matter.

 

To me, my own ancestry or what my ancestors did or didn’t do isn’t as important as the work I do today. What was done before me were other people’s lives, decisions, and choices.  I live in the shadow of those choices, and I certainly have to deal with them, but I can’t change the decisions of my ancestors or others here that caused these things to happen. I can’t change the bloodshed that was caused by General George Custer and his contemporaries.  I can’t change the pillaging of the Allegheny Mountains for coal, steel, and iron. I can’t change the past. The only power I have is the work I can do in the present.  I think that this is the best response I can have: to help repair the damage that was done, to help put balm on these centuries-old wounds, and to rebuild my own relationship with the land. And so, I focus my energies on that work, rather than lamenting the past or my ancestors’ place in it.

 

The Work of Repair

When we hear the term “reparations”, most frequently in the US it is tied to discussions and activism surrounding the monetary compensation for past horrible crimes (genocide, slavery, war crimes, etc).  But this term has a lot of meanings, and its useful to explore those, especially in the context of nature spirituality on American soil.

 

Merriam Webster’s is a good place to start to think about this term and what it can offer us:

  • 1 a : repairing or keeping in repair
    • b reparations plural : repairs
  • 2 a : the act of making amends, offering expiation, or giving satisfaction for a wrong or injury
    • b : something done or given as amends or satisfaction
  • 3 : the payment of damages : indemnification; specifically : compensation in money or materials payable by a defeated nation for damages to or expenditures sustained by another nation as a result of hostilities with the defeated nation usually used in plural

All three of these definitions give us something to consider in terms of the work of repair.   We do need to be active in the tending of the land (definition 1a-b).  We also do need to make amends for the wrong or injury that has been done to the land and her peoples.  And finally, we do need to find some way of compensating those who have been wronged.  And unlike ancestors’ actions and the choices of past generations, which is inherently disempowering and makes us feel bad without anything to be done, the work of repair offers us the ability to actively engage in this work today.

 

A Framework for Repair: Nurturing, Care, and Peace

On this blog, I’ve long talked about three ideas that I think offer us a framework for the work of repair: shifting from exploitative practices to nurturing ones, the permaculture ethical system of care, and peace-making as a spiritual practice.  My long-term readers will recognize the currents that run into this conversation, but I’ll also summarize for those of you newer to the blog:

 

First, Wendell Berry’s Unsettling of America, in the opening chapters, Berry describes two orientations toward the land: that of the exploiter and that of the nurturer.  He describes the exploiter as the agribusiness person who seeks to extract as many resources as possible from the land for profit.  We might easily point to any number of colonizing activities, stealing land from native peoples, pillaging natural resources, fossil fuel extraction activities, mountaintop removal, etc.  In other words, he describes the behaviors and activities and unfortunate cultural heritage of the present day United States, a cultural heritage that each of us have inherited.  The nurturer, by comparison, is a small family farmer in Berry’s estimation, someone who is as much concerned with the health of the land as he/she is with its productivity.  The nurturer, then, makes care a primary concern and thinks not only about what is taken now, but how those actions impact the health of the land and her people.

 

Expanding on this notion of care, the permaculture ethical system offers us further tools.  The ethics of people care, earth care, fair share, and self care are interwoven: to care for the land is to care for the people, to take one’s fair share is inherently to care for self and others, and so on.  The point here is care as a primary virtue. Within permaculture is the idea that humans can be a force of good.

 

Huglekultur Beds (another form of repair work)

Huglekultur Beds (another form of repair work)

This leads me to the third thing: we can tie care and nurturing directly to the work of druidry through the tradition’s emphasis on peace, the work of reciprocation, and the work of honoring the spirits.  I think this is critical: its not just that the land is somehow under our care, but that we are in direct relationship with it.  Its a deep reverence and respect that druidry offers this conversation–the work of peace.

The Work of Repair

In my experience, it is necessary to show the spirits of the land that I’m a different kind of human: the last four centuries, particularly on the East Coast of the US where I live, have primarily involved people who look like me pillaging the land.  When I walk into the woods or enter any other natural place, how do the spirits know I’m a different kind of human?  Certainly not by what I say–the cultural legacy of the US has shown, time and time again, how words can’t be trusted.  No, the spirits of the land will know me based on my actions: what I do, directly, to care for the land and engage in the work of repair.   It is through this work, I believe, that I have continued to develop a very deep relationship with the spirits of my landscape, of the Allegheny Mountains, and of many other places that I have visited.

 

And I’m not just talking about doing ritual in the woods.  I think that doing rituals and that kind of land healing work is critically important (and I’ve advocated for it myself, led large group rituals, etc). But rather, I’m talking about the physical labor of helping to plant trees, heal land, clean up trash, reseed the landscape, etc.  And so, what I believe the work of repair is work that is:

 

  • both psychical and energetic in nature
  • offers healing and strengthening to the land
  • puts the land in better physical shape than it was found (i.e. engages in activity that directly speeds the healing of the land; such as many permaculture techniques)
  • offers these actions from a fundamental place of care, nurturing, and mutality

 

I can’t sit here and tell you what you should be doing to do the work of repair. Each of us has to find our own way forward with this work given our limitations and resources–but the above philosophies and orientations and the above definition can certainly help put you in the framework for the repair work.  What I can do, though, is tell you a bit about some of the things I’ve been doing and how that fits the above framework.   I’ve talked a ton about energetic repair already through my long land healing series from last year, so I’m going to now give some physical repair examples.

 

Some Examples of Repair

I wanted to share three recent examples of the work of repair work that will heal and strengthen not only the land here, but my physical connection to the land.

 

Countering Black Friday with Tree Planting

Some of the trees planted!

Some of the trees planted!

I think Black Friday is the most horrific day of the year, it is an anti-holiday that pays homage to mass consumption and cycles of waste.  I went out once when I was 17, and have never participated in it since then.  And so, to counter the consumerist frenzy that takes place on Black Friday, I always like to do something in line with people care, earth care, or fair share on that day.  I think this is a wonderful way to show the spirits of the land that you are a different kind of human and reject the lure of consumption.

 

This past Black Friday, a friend and I planted 45 trees on my new property.  Earlier on this blog I mentioned how the land here has been timbered four times in forty years, and how I was working with the spirits of the land here to help heal.  As part of that work, I have been working to replant the forest–both with seeds as well as with small trees.  After consulting with the spirits, we’ve decided to try to bring this forest back to something more akin to what it would have been before my white ancestors arrived: in PA, that’s about 33% chestnut with other hardwood nut trees and an understory of PawPaw, Elder, Spicebush, and more.  And that’s exactly what I worked to plant: 25 chestnuts, 20 paw paws, and a few other assorted nut and fruit trees (persimmon, hazel, and, to anticipate more climate change, Pecan).

 

It was a long day of backbreaking labor, but at the end, it was a day well spent.  Rather than engaging in activities that took from the land (through the manufacture of consumer goods, the spending of fossil fuels to visit stores, etc), I used only my own human energy to move trees, move compost, plant the trees, and more. After that day, each day, I walk out on the land and see the many blue tree tubes and smile with joy.  And since then, I’ve also done ritual to support their growth and health.  The spirits of the land are happy that this kind of work is happening here, and that brings me into a closer relationship with them.

 

Waste as a Resource: Humanure Composting

The Druid's Garden beautiful composting toilet! :)

The Druid’s Garden beautiful composting toilet! 🙂

Last year, I wrote about Humanure composting and shared my design for a humanure toilet (modeled after the “Lovable Loo” design from the Humanure Handbook).  In that post, I described why people compost their waste and how to do it.  I have continued to engage in this practice and I believe it is a wonderful way of engaging in repair work.  I have decided to compost down and then return all of my own waste to the wild areas on my land since so much had been taken from them with regards to logging.  I find that this brings me back into cycle with the land and honors the land by putting resources back (rather than sending them “away” to mix with municipal septic systems). One of the things I’m doing now that I’m on my new land is to take this a step further by switching my cats from a clay-based litter to a wood based litter (made of recycled waste wood).  Once this proves successful, I will also compost all of their waste in their own compost bin, and again, after two years of composting, return those resources to the land. The point here is simple: what my household eats (my household being myself and my two cats) is taken from the land and therefore, in any form, should be returned to it.  That’s the work of care and nurturing, and that brings balance.

 

Sheet Mulch, Lawn Liberation, and Web Soil Repair

A final way that I’ve long engaged in the work of repair is cultivating a healthy soil web and replacing lawns with gardens of all kinds.  As I’ve discussed before, the lawn is a site of consumption: it does not offer a healthy ecosystem, it does not offer food or forage to wildlife, and it certainly is not healthy from the perspective of nature.  Developing gardens (for wildlife and humans) and converting lawns into other things is inherently repair work.  It repairs not only the relationship between the spirits of the land and the human, but also helps repair the human’s spirit.

 

There are lots of ways to do this: a common one is through sheet mulching (which I wrote about here and here).  You simply add a weeds suppression layer (cardboard most often) and then layer on organic matter (fall leaves, manure, finished compost, wood chips–many things that other people see as “waste” and leave on the side of the road for you to pick up).  This takes away the grass and immediately gives you a good growing media. This isn’t the only technique to do this (I’ll be talking about another–hugelkultur–in an upcoming blog post) but it is certainly a great one to get started!

Sheet mulching at Sirius Ecovillage

Sheet mulching at Sirius Ecovillage

 

Supporting Native Peoples

I also want to talk about people care here before I conclude today’s post. There are no longer tribes of native peoples where I live; all that is left of them are the place names that once represented them. However, in other parts of the US, primarily out west, we certainly do have many native peoples still actively fighting for the rights of the land, the water, and their sovereignty and dignity as people.   Further, we have indigenous people all over the world who also are fighting similar battles.  And if we care about the work of repair, we also have to care about–and fight for–them. I think part of the work of repair can also be supporting native peoples: writing letters to representatives, offering monetary donations to causes, and being informed on what the issues are and how you can help.

 

Closing

I hope that this post has given you some food for thought in terms of how we might continue to shape a distinctly American Druidry through the work of repair. The work in this post, I believe, is necessary if we are to deepen our own connection to the land and her spirits, but also work to get beyond the guilt of the past and work to actively remedy, as much as we are able, the wrongs that have been done.   It is through this deep work that I believe we can cultivate deep–rather than surface–relationships with the land and especially with the spirits of the land, those who have been here for millennia.

 

I also want to conclude by saying that I am under no illusion that the work I’ve outlined here is enough to repair all of these old wounds. I believe that that the full work of repair will take generations of people.  But what I do believe is that someone has to pick up that work and start doing it, and that someone can be me–and perhaps you as well!

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Establishing Sacred Land: Shaping A Shared Vision November 5, 2017

In Tending the Wild, a book that has deeply shaped my thinking about humans, nature and relationship, M. Kat Anderson reports in her introduction that the concept of “wilderness” had a very different understanding to the native peoples of California.  To the native peoples, “wilderness” was a negative thing; it was land that was essentially “untended” and left on its own. Native peoples saw tending the land–scattering seeds, selective burning, cultivating various kinds of perennial and annual spaces–as necessary for the health and growth of the land.  And the abundance that is reported by early western visitors to California and all of what is now known as North America certainly supported that fact: the land was incredibly rich, diverse, and abundant.

 

Of course, today, we see “wilderness” as a good thing. It is something that humans haven’t touched, it remains pristine and unbroken. In the post-industrial western world, the typical “touch” of humans on the landscape are far from nurturing ,which is why the idea of wilderness is appealing. But as we’ve seen through the permaculture movement, humans are re-learning how to tend nature, how to become part of nature, and how to tend their lands.  It is from this mentality, that of “tending” and of “stewardship” that we can see how establishing sacred land requires a completely different way of thinking about you and your relationship to the land.

 

Abundance of the Land

Abundance of the Land

In my first post on this series last week, I discussed the concept of a “sacred landscape” or “sacred land”; an intentional piece of land where you can co-create a sacred place with the spirits of the land.  This sacred land may include multiple kinds of things: stone circles, gardens, wild spaces, but the overall intent is that the entire land is sacred and you dedicate it as such. Typically, this would be done on land that you “own” or have unrestricted access to. I’ll also note that I’m not implying that all land isn’t sacred–it very much is. However, I am saying that we are working to do something here that uses spiritual tools in charging land for spiritual purpose. In my post last week, I offered some background about language, ownership, and honoring. Now, we’ll talk about shaping a shared vision and doing some key ritual work to help bring this dream into a reality.

 

Inner and Outer Work

As I discussed in my long series last year on land healing and in several other places, the most basic magical adage comes from Hermes Trismegistus and has been modernly described as “as above, so below; as within, so without.” This is critical to know when creating sacred landscapes and sacred spaces. Any work we do energetically reflects outward physically; and any physical healing work offers energetic benefits on the land. I believe that the most effective way of co-creating sacred land is to attend to both of these sides, in harmony with each other. Your energetic work can begin immediately; the physical work on the land will likely unfold over a period of years. Keeping this in mind as you begin to shape your shared vision for your own sacred land is a very useful approach.

 

Shaping A Shared Vision for Sacred Land

As you are continuing to take care of the preliminaries I discussed last week: cleaning up garbage, honoring the spirits, being present with the land, you can start to move into the second part of the work: shaping a vision. I again want to encourage you to take the time that this process needs–don’t do anything too quickly or without a clear sense of the will of the spirits of the land. In permaculture design, before we create or design anything, we spend a period of time observing and interacting with the land around us (in an ideal setting, this would be a full year’s time to see the full cycle of the seasons and patterns of light, wind, rain, and growth upon the landscape). In terms of creating a sacred landscape, I would suggest a similar process: I think that we need a period of time in a shared vision and coming into an understanding of the work that should be done. It depends on where you are and where the land is in terms of how long this takes.

 

In the last several months, even as I was waiting for the house sale to close, I have been on the land as often as possible, watching the land transition from summer to fall and now, quickly, to early winter. I have spent a lot of time engaging in deep listening and visioning work, and each of the experiences has started to help shape, for me, the work the spirits would like to see here on this land: in other words, this land’s sacred purpose(s). There are countless strategies for how you might go about shaping the vision together–I’ll share a few that I’m using.

 

Find the Dominant Tree(s) and commune. One strategy that I have used to understand and connect with the spirits of the land is to find the oldest tree on the land–the one that has presence. You know it when you see it–around here, the oldest, dominant trees were often once the corner trees of fields, marking boundaries, with stones from the field piled up around them. When the forests filled back in around them, they just kept growing. Find these trees and spend time communicating with them on the inner and on the outer planes (see links for how to do this work).

 

I found several such trees on my new land: a black oak in the west and a white oak in the east, down by the creek that runs on the edge of my property and have been working with them since I first came to this land. Just this weekend, I found a third massive oak to the south (so now, clearly, I just need to find the northern one!) I have already spent–and will continue to spend–time communing with these trees to understand the work that we are to do on the land. These oaks are the some of the elders here–they have witnessed much and have much to share. I’m delighted that they are Oaks–for many trees go to sleep during the dark half of the year, but the Oaks typically do not. So I will be able to work with them and several other conifer species during the winter months: eastern hemlock, white pine, juniper, eastern white cedar, and white spruce.

 

An Ancient Black Oak

An Ancient Black Oak

Dowsing and Pendulum work. Even if you have not cultivated the kinds of spiritual gifts to speak directly with the spirits of the land (and these gifts can be cultivated with practice, meditation, and time), you can discern a great deal by using various divination methods. For example, if you wanted to establish a sacred space or stone circle on the land for the purposes of ritual work, you can use a dowsing rod or pendulum to help point you in the right direction. These tools do take practice, but anyone can learn them. For basic instructions on dowsing, Webster’s Dowsing for Beginners is a good place to start. For basic instructions on using a pendulum, see here. I’ve used the pendulum method myself–you set an intention aloud: I would like to establish a sacred grove. Then, you can walk around the land and see which way it is pointing you. When you get to the spot, it will often go crazy and in a circle. Things like this can help the spirits of the land guide you.

 

Observe and Interact. Working with the land isn’t just an inner principle–it is also part of the outer work we can do to create ecologically diverse and rich landscapes that serve a variety of functions and purposes. The rise and fall of the sun, the flow of water across the landscape, the issues of pollution and toxins, the patterns of shade–all of these also matter. These are basic elemental realities–and modern humans often choose to ignore them. In permaculture design, before developing or finalizing a design, a year of observation is considered to be the best practice, the one that can lead to the most successful and well-thought out designs.  This observation and interaction allows the designer to see how the changing seasons impact the landscape, to observe the flows of water, the sun, the wind, to find microclimates, to see what life is already there and growing. This, too, is part of how we align with nature–simply being present with it and understanding it as fully as we can.  Figuring out what the vision will be, working with nature’s flows, patterns, and rhythms to bring that into reality.  Thinking about small, slow practices that spiral and unfold like petals of a rose opening up.

 

These are just some, of many ways, of communing with nature.  The more time you spend on this process seeking deeper understanding, the more effective you will be.

 

Energetics and Ritual

A second thing that you can begin to do very early in the process of establishing sacred land is to do various rituals for the space.  Typically, these are are welcoming rituals and cleansing rituals. Rituals that help set the tone for everything that is to come. A few of the things you can do are as follows:

 

Land and House Cleansing/Blessing: You can do a simple cleansing and blessing using the four elements. Get a friend or two and carry representations of the elements around the property. A smudge stick/incense, a bowl of water, a bowl of earth, and a candle are all you need for this. If you are alone, bring a smudge stick that is burning and a bowl of salt water and you are set.

 

Smudge sticks for blessing

Smudge sticks for blessing

Land Smudging. I like the idea of employing specific herbs for specific magical purposes, and this kind of “introductory” work is also super helpful here. Building a fire and casting certain cleansing and healing herbs or tree branches upon it is one such way: eastern white cedar, white pine, sage, or lavender are particularly good for this purpose. Or, in a more extreme example, At the last OBOD East Coast Gathering, I ran a smudge stick workshop (based on this post). At the end of the workshop, we had some leftover materials of various kinds: extra white pine, cedar, sage, lavender, sweet clover, and so on. A friend and I made what we called a “smudge bomb”; we used two paper bags and layered in all of the material and then tied it up with white cotton string. When the Ovates met around the fire the next morning, they laid the smudge bomb carefully on the still-hot coals and it smoldered there, offering an incredible smell all around the camp (and cleansing smoke into the air many miles beyond).  In fact, I’m constructing several smaller smudge bombs for my work here over the winter months (maybe I’ll write more on this soon!)

 

Music and Dance. Play some music, dance in the land, show the land that you are happy to be there! I have some drummer friends, and within a month or so, weather providing, I will invite everyone out to drum up some good energy and simply be present on the land. If not, we’ll convene for such work in the spring!

 

Energy work. Many people practice a form of energy work like Reiki, etc. In AODA, we work a lot with the three currents (solar, lunar, telluric) and working with those through the Sphere of Protection is my most basic energy working. Doing any energy work you can to bring in positive energy to the land early on is very useful–it gives the land a boost to continue to facilitate deeper connections.

 

A Vision and Goals: The Story of the New Land

Throughout all of the ritual work, preliminary work discussed during the last post, and the listening and communicating work above, you should hopefully come to a larger vision or goal for the sacred land you are co-creating. In permaculture design, we might call this a “design concept statement.” Its a simple statement that offers us the overall goal for the space–this statement allows us to always keep in mind the overall goal when making any specific decision. In the visioning work I am doing, one of the goals that came forth was that this was to be a place of deep healing for many.

 

One of the things that has been weighing on me even during the purchasing process is the use of the land prior to my arrival. About 3 acres of the land has been “sustainably” timbered 4 times in the last 40 years, or once every decade. In fact, the owners timbered it again just before they put it up for sale (which deeply saddened me, but is, unfortunately, typical of the mindsets average Americans have towards the land as a resource-extraction machine). About six months before this, in my work with the land spirits in the region in doing land healing work, I was told that the land that was waiting for me would be in need of healing. Given this, I had been prepared for a lot of things–it is one of my callings in the world to heal damaged lands.

 

Breaking down the old and regrowth

Breaking down the old and regrowth

My path as a druid has taught me about the pain of the land, but also her possibility of healing. Here in PA, in visiting and traveling all over this region, I was able to witness what had been done to the broader landscape and listen about what was needed for the land to heal. I saw the darkness in the land, the pain, but also the incredible promise of things to come. I came to better understand the energetic problems with fracking and natural gas extraction, strip mining, “sustainable logging” and all of the extraction activities that are so prevalent everywhere (many of which I have blogged about in previous posts). But I also came to understand the beauty that healing brings–the spaces that have been set aside or preserved, the old forests that have regrown (like the amazing PA Wilds are!) and the healing power of nature.

 

The ancient oaks told me that this land would serve as a microcosm for healing across the broader land: that was the ultimate purpose of our sacred work here upon this land. Any land healing work or physical healing that is done on this land would radiate outward. This knowledge, then, will shape everything that I am going to do moving forward.

 

Further, as I walked the new land to which I belong, I thought about my own deep pain and hurt over in my lifetime, particularly over the last 5 or so years. I realized that the land and I were the same. We both had been partially timbered several times over the recent years, so to speak. To heal this land was to heal myself. But on an even broader level, as these oaks shared, to heal this land was to bring healing to everything surrounding it. This land, then, will be like a brightly burning lightbulb radiating outward to the rest of the land. This will be a place of healing for all who come here–and with that goal, things like healing herb gardens, sanctuary spaces, and more, may unfold. I know that there is a lot more to this work than what I’ve shard above, but it is a good start!

 

I’ll continue to write about my work on the land in the coming months and years–when I have something to share :).  In the meantime, blessings as November deepens and winter is soon upon us.

 

Establishing Sacred Land, or, A Home-Coming October 29, 2017

There has been a lot of talk in the American druid scene in the last few years about establishing sacred spaces, creating sacred groves, and really staring to re-enchant our land here. I think druids and other earth-centered spiritual traditions around the world, particularly those living in places shaped by colonization, face these same challenges: how do we create our own sacred spaces? What does that look like?  I wrote earlier this year, for example, about Stones Rising at Four Quarters farm, and the raising of standing stones. A few years ago, I’ve also written a series on sacred sites in the US and how to build some sacred sites. This post continues those conversations.

White Oak by the Creek

White Oak by the Creek

In my Stones Rising post, I talked about how establishing sacred spaces, as a community, was certainly an “American” challenge because of the history of colonialism and the genocide of native peoples here.  I commented how we were living on “someone else’s sacred land.” And there is certainly truth in that statement. However, upon further reflection and meditation, I think this statement is much more complicated and problematic. Here’s the thing: as long as we think about the land where we were born, and where we live, as someone else’s sacred land, it continues to be inaccessible/unavailable/distant from us.  We feel like we are outsiders, inhabiting a place to which we do not belong. And the truth is this–we are here now, we are working to rebuild, we are working to reconnect, working to understand the sacredness of nature, her magic, her medicine. If we work to create sacred spaces, learn about ecology, uses of plants, and so on (a lot of stuff I advocate here on this blog), I think that this kind of work very much honors the ancestors of the land and the relationships they had with the land. In other words, we learn the land, we let the land teach us, and we connect with it on the deepest levels.

 

Obviously, its not ok to visit someone else’s sacred site and claiming it as your own–that is cultural appropriation.  What is also inappropriate is not acknowledging the many ancestors of the land who came before–we have to recognize what happened here, on this soil, and help the land and spirits to heal.  Given these two points, I believe that what we need to do is forge new connections for a new time.  We have to build, from scratch, both our relationships with the land and the sacred spaces we need to honor the land.

 

And yet, “re-enchanting” or our land, so to speak, and connecting with it is a multi-generational process.  It will take lifetimes of work, generations of people, individuals and groups.  But I believe that work begins here and now–and for many of us, has already begun. The danger of not creating sacred spaces and making this land our sacred land means that we will never be fully connected to it.   The danger of not seeing the land where you were born as your own means that you have no place to call home.

 

So in today’s post,  taking this “sacred space” concept more to the practical level, I’d like to explore the work of establishing a piece of land, of any size, as sacred land–that is, establishing and maintaining a permanent sacred space, a sacred sanctuary, a place of magic, contemplation, reflection, and renewal (and many other things). This post coincides with my purchase of new land and my own moving to a new home, and so I’ll use myself as a case study.

 

Sacred Land/Landscapes

What do I mean when I say “sacred land” or a “sacred landscape”? How is it different than a “sacred site?” In both cases, we are cultivating a relationship with the land, but the scope of that relationship differs. The way that I see this distinction is as follows.

 

Sacred Sites: We can establish a sacred site, like a stone circle, sacred garden, shrine, altar, and so on, as a stand-alone space. These are single constructions that offers a particular kind of blessing to the land or has another kind of use (or series of uses). They may be hidden away or created in a place that has many different purposes. The point here is that something is set aside for purposes only to be used as sacred (like a stone circle).

 

Sacred Landscape - room to regrow

Sacred Landscape – room to regrow

Sacred Landscapes: When I say sacred landscape or sacred land, I am talking about a potentially larger piece of land with many smaller sacred sites/spots/items contained within it. The idea here is that the entire piece of land or property is a dedicated sacred place where you can engage in various kinds of sacred actions to reconnect with nature. It is certainly a step above a single dedicated space, but rather,  We have some public examples: Circle Sanctuary, Four Quarters, Dreamland.  But any person can choose to do this as well on a smaller piece of land of their own–and it is to this work today that I will begin to attend.

 

One metaphor you might think about this ties to permaculture design. I might create a small raised bed for raising veggies and focus my efforts solely in that direction, or, I might create an integrated design that had many different kinds of features including an orchard, herb garden, outdoor kitchen, butterfly garden–the whole design, which took years to enact, works together as a cohesive whole to meet a variety of shared purposes. A sacred shrine is like that single raised bed growing tomatoes.  A sacred landscape is the entire design, working together, to feed, house, and nurture all who call that place home.

 

Some Background

So how does this look in practice?  This will be my second time working to create a sacred sanctuary, and I’ve learned a few things along the way, but I still have a lot to learn!  And so, over a period of time as I create the space, I’m going to walk through the process  sharing how I am transforming my new 5 acre land land into sacred land–energetically and physically.  In order do that, I want to offer some background on where I’m coming from and where I’ve been. I lived on a 3-acre homestead in Michigan for 5 years (the beginnings of this blog) where I first intuitively learned some of what I’ll share in this post series. Then, 2.5 years ago, I returned to Western Pennsylvania, the land of my ancestors, for a new job and to be much closer to my family. It was a bit of a jarring shift–after working for five years on land both physically and energetically, and transforming it into a druid and permaculture oasis, I was stuck in a rental situation in a small town.  And yet, some of my deepest insights of my druid path came from this work. I had no home base. All the land became the land to which I belonged.

 

After two years of living in town, I was fairly convinced that urban permaculture was not the route I wanted to take. Earlier this year, I spent a lot of time exploring options of intentional community with a friend.  After exploring various pieces of land, we realized that our visions were different–I was drawn to the wild, wooded spaces and she preferred the hustle and bustle of city (or at least small town) life.  For some of us, living in a town or city and being “visible” doing permaculture is their calling, like my dear friend Linda of Nature’s Harvest Urban Permaculture Farm. But for me, I realized how badly I needed a sacred sanctuary.  Yes, it would be a sanctuary that had a regular flow of friends and guests–but not prying neighbors constantly observing my space. I wanted my home to be a restful space for myself and those I love that was largely invisible to outsiders. I do enough visible work in the world, but I didn’t want my home life on display.  And then, the land came to me–it literally fell in my lap.  I had resolved to start looking for a home next spring and give myself the winter in town. But then in early August, I was visiting some permaculture friends at their amazing food forest and they told me about a house that was going up for sale that I should take a look at. As soon as I saw the pictures online, I knew it was home. It came on a mostly wooded five acres, surrounded by forests and farms. It was 15 min from my work and only 5 minutes from the state forest where I enjoy kayaking and hiking. When I saw the photos, I was so excited I could hardly sleep, and the next day, went out to see it. After a long process, the land is now under my “ownership.”

 

Preliminaries: Establishing Relationship and Doing Away with “Ownership”

Having signed the paperwork making me “the owner” of the land this past week raises all kinds of issues surrounding creating sacred land–and these are useful to explore as part of the process. In truth, the profit-driven western world has encouraged a line of thinking that implies that we humans are the only agents of change in the world–we have the power, we have the control. There is this underlying assumption present, particularly with nature and life other than our own, that we can just do what we want. Of course, the modern conception of ownership of land solidifies the problematic “do what pleases you” thinking.  I just signed paperwork that says I can do just about anything I want to this land, short of some legal issues (like dumping raw sewage on it or building new structures without a permit).  But in terms of what I might do to the trees, to the plants, to the ecosystem–beyond “lawn maintenance” there are no laws for that. I could cut it all down, I could let it grow up–because I now “own it” the land is mine to do with what I want.  And for the record, I don’t really think this is about laws, what is legal or no.  What it really is about is mentality, mindset, approach, relationship.

 

Home: A little cabin in the woods

Home: A little cabin in the woods

I have a druid friend who is a landscaper, and he tells me how prevalent this attitude of “shaping nature to my will” is when he is working with clients on their landscapes. Most of the time, the attitude is “I want it to look nice” and by “nice” it means “in control.” He told me of a woman who owned a beautiful property and wanted to cut down a bunch of trees for no real purpose. He tried to talk to her about stewardship, asking about the people who would own the land after her…and it went over like a lead balloon. People don’t see themselves as stewards of the land, they see themselves as “owners.”  The most salient story I have ever read on this topic was in Robin Wall Kimmerer’s Gathering Moss book. It was a later chapter in her book called, “The Owner.”  I think everyone should read it–it was a shocking and horrific story about ownership and what people will do to bend nature to their will tucked in an otherwise wonderful book about mosses and how they grow.  This “ownership” is from this same place and line of thinking that so many of the atrocities that are committed against the land are rooted.

 

In order to create a meaningful sacred space on any land, or to establish land as sacred, this “Ownership” mindset must be put firmly aside. Sacred landscapes aren’t just about what you want to do on your land or about your vision becoming a reality. Creating a sacred sanctuary must be a collaboration with nature itself–both the elemental forces upon the world, the physical status of the land, as well as the will of the spirits of the land. In fact, the more that you can get into your head this idea of service, partnership, or stewardship for a greater whole, the better all of this kind of work happens. While I legally “own the land,” I do not see myself not as an “owner” but as a steward, here for a period time, here with the sole goal of leaving the land better than I found it and working the will of the spirits of the land while I am present.  Stewardship implies that you are there, for a period of time,

 

Part of this is linguistic: When we use possessive words, like “my land” or “I will do”, it again, establishes a certain kind of relationship–one where I am the dominant force, where I have the control.  I like to instead describe the land as “the land to which I belong.” Its subtle, but powerful, and helps shift the inner subconscious, not only for you, but for anyone else who hears you speak. And so, if we are going to establish any land as a sacred space, it begins in a place of partnership, respect, and conversation.

Further Preliminaries: Honoring, Trust, and History

Creating sacred spaces is a time-honoring, slow process; creating a whole sacred landscape is even more so the case. Like the flow of the seasons or the sprouting of a seed, this kind of work can’t be forced. The work takes the time it takes, unfolding like a spiral. In honor of time and space, before you even begin to shape a shared vision of creating sacred land, there is preliminary work to be done. Think of this preliminary work like the foundation upon which everything else is built–your job, first and foremost, is to lay the foundation and prepare the site. And you do that through honoring and, in a lot of cases, some good old fashioned sweat equity.

 

Before you even begin to shape a shared vision for sacred land, its important to acknowledge all of the folks sitting at the table: ancestors of the land, nature spirits, land guardians, the spirits of the stones, and the trees, and the like. There are a lot of different kinds of “spirits of the land” or “spirits of place.”  Ancestors of the land, human spirits that once lived there and still guard/protect, may be present. Nature spirits, the spirits of the plants, animals, stones, and trees, may also be present. Greater nature spirits, like those of the soil web, the mountain, the river, the whole forest, may also be present. Even greater beings, like a land guardian or deity of some sort, may also be around.  They want to be acknowledged and should be before any other work can begin.

 

Honoring the white oak (just realized this photo has me with paint on my hand from painting the art studio!)

Honoring the white oak (just realized this photo has me with paint on my hand from painting the art studio!)

Honoring the Nature Spirits of the Land. For honoring the nature spirits of the land, I like to simply sit in stillness and quiet in a place on that land, and make simple offerings. When I arrived on the land to which I now belong, even before it was under my “ownership”, I brought some home-grown tobacco and my flute and played the flute and made offerings around the property.  This was my sole purpose in the visit. I spent time on the land; I brought a blanket and lay in what may become a sacred grove down by the pond. I just breathed in the soil and observed the land around me.  It was beautiful, magical. I could feel the spirits of the land stirring.  Sometimes, the spirits have been asleep for a long while–and they need time to awaken again. This simple honoring work achieves that goal over a period of time. For honoring them long term, I highly recommend a dedicated outdoor shrine–this will be the first thing I build on the new land once I have a sense from the spirits of where to build it.

 

Honoring the Ancestors of the Land. Ancestors come in many types. Here in the US, we have primarily two types–the more recent ancestors which may have been farmers, miners, and the like, and more distant ancestors of the land, who were the native peoples. For the native ancestors of the land, I am planning on a specific ceremony to honor them at Samhain. I will build a fire, drum, play my flute, offer my home-grown tobacco and simply be present to listen to their voices.  After I have listened, I will share with them my hopes and dreams for the land. For the non-native ancestors of the land, who I know to have been farmers (thanks to those who lived on the property before me), I have indicated my intent to dedicate a bed in the garden in their honor.

 

Building Trust.  Even if you are stepping onto “well tended” land, most land today has been damaged by the typical practices of westerners: keeping lawns, spraying weeds, burning garbage, driving over the soil and compacting it, and the like. You may find yourself in need of doing some reparation work before you begin any spiritual work. This is because the spirits may need to learn to trust again.  Before you can communicate with them, before you can create sacred land, you must pave the way and demonstrate your intentions.  At my old homestead, I had to clean up the egregious garbage all over the place before I did anything else.  That, and the honoring work, took me far in connecting to the spirits.  At my new sacred land, I have the sense that I will need to do some seed scattering and forest replanting, among other things.

 

Understanding the History of the Land. Part of trust building is learning, what you can, about the history of the land.  If you have access to the previous owners, that is a good place to start.  If not, you can look for signs on the landscape–old fence posts and barbed wire, for example, is a common sign in these parts.  I think it is useful to use any tools you can–in the US, the US Geological survey also offers historical maps of many regions and that can help you get a sense, back into the 1950’s, of what the land may have looked like.  Court records and deeds are also very common!

 

This post has gotten quite long, so I’m going to go ahead and close for this week.  In my next post on the series, we’ll continue into this work!

 

Coming Home July 16, 2017

Rocky shore of Maine at sunrise

Rocky shore of Maine at sunrise

My heart sings as I look out upon rocky shores where the clean waters meet the rising sun. I watch as the waves crash upon the bladderwrack-encrusted stones. Further inland, the land is vibrant, wild, and beautiful. The rivers and brooks rejoice as they cascade down from the mountains. The stones covered with lichen and mosses dripping with the recent rain. The lakes are so clear you can see 40 feet down. Visiting such pristine places are like a balm for my weary and tired druid heart. And yet, these wild places are not my home. The rocky coast of Maine is not the land of my blood and birth. Despite the singing in my soul, the healing and energy pouring into me from this beautiful landscape, I know I’m not home.

 

On my train trip back to Western Pennsylvania, my spirit grows heavy. I know that an invisible line exists between the states further north and my own state. In large parts Pennsylvania, including where I live, the land is far from pristine. Due to its richness in natural resources and lax environmental policy, it has been polluted, fracked, sprayed, and poisoned. This is an all-too familiar story for many such resource-rich places around the globe.

 

I know that once, that the Allegheny mountains sang in a way that the land still sings in the more remote and wild places I had just visited. Many centuries from now, it is likely that the Allegheny mountains will sing again after nature and humanity have done the necessary healing work. I have witnessed the potential of such healing in secret places, hidden places, places like an old growth Hemlock Grove that somehow was spared the destruction that ravaged these lands in the name of progress. I have also witnessed it in the regrowth of logged forests closer and dear to my heart.

 

However, knowing that nature can heal from widespread ecological destruction at a future point doesn’t change what I feel now, heavy. My heart is torn in two directions: both excited to be welcomed home by my beloved mountains and saddened to once again take up the burden of witnessing and living in these times. As the train rounds the famous Horseshoe curve outside of Altoona, I see new strip mines and logged areas appear since the last time I took the train several months ago. As the train nears my final destination of Johnstown, I feel the weight of the ongoing ecological destruction of my own home lands returning in full force. I am at ground zero: the extraction zone. This term that was told to me by residents of my area, friends who were working in envornmental activism for many years. It is, unfortunately, a fitting one. This is a place where the sacredness of nature is so far from the human mind, in part, due to the economic harsh realities.

 

Solastalgia is a term coined by Albreight et. al. that refers to the psychological distress caused by environmental damage. And the term fits well: there is a general distress (that is, depression, melancholia, powerlessness, hopelessness) that people sense when they see the environment around them being damaged, when they lose their sense of “home” because the “home” they knew is no longer there. The environment has been altered and damaged so much that it seems like an entirely different place, or the home site itself is gone due to mountaintop removal, strip mining or other tragedy. For someone who follows a path of nature spirituality and views the land as sacred, solastalgia isn’t just a psychological thing; it is a spiritual dilemma. One cannot only physically see the suffering of the land to experience solistalgia, but one can experience this energetically. It would be akin, perhaps, to someone burning down one’s church or mosque—an utter disregard for the sacredness and sanctity of life. A number of fellow druids who have visited me from other parts of the country have remarked on the “deadness” that is present here in what we call the telluric currents, that is, in the patterns of energy that run deeply within the land. This land’s deadness, from the many extraction activities, is particularly hard to those sensitive to such patterns. But I think, maybe on a semi-conscious level, the land is also hard on those who don’t have such sensitivities. There is a general “run-down” nature of folks around here, and it stems from many things, but I think this is one of them.

 

I grieve what has happened to these lands, but I don’t blame the people here who have sold their mineral rights or timber rights to prospectors in order to feed their families. Most who grew up in this region share a similar cultural ancestry—people who settled here did so because work was plentiful in an expanding industrialized economy that demanded timber, coal, and steel. I drive past the abandoned Bethlehem Steel Mills where my grandfathers worked. I drive past the old mines in the Alleghney ridges where my great grandfathers mined coal. They stripped the local forests bare to create support beams to keep the mine from caving in so they could go home to their families safely each day. This is where the old growth forests went. A century later, these minds, long abandoned, still pour acidic water into the streams, polluting them for hundreds of miles. The stripping and pillaging of this land, too, is part of my own ancestral heritage.

 

A typical AMD stream with no life

A typical AMD stream with no life

On my drive back from the train station, I lose count of how many conventional and deep injection/fracking wells I see. They dot the countryside, showing up in nearly every field and forest along the way. These wells are not only on private lands, but also on public lands, and so even a hike on a public trail puts you in close contact with them–there really is no escaping it. With a heavy heart, I think about the plans I and some friends have been making to possibly start an intentional community. It is devastating to be looking for land for a new home and see property after property with fracking wells, stinking of gas and toxins, pipes from each well under the skin of the earth. No mineral rights, they say. No timber rights, they say. The rights to these things long ago sold separate from the land, so land here is only for the surface and sometimes, even that has been sold as timber rights. After looking at everything available for the last few months, I’m not sure such a clean “refuge” exists. But maybe I will yet be surprised.

 

I say to myself: how could I live here and not be drained? How could I live here and not feel weary? How could I live here and not need a refuge? The solastalgia is certainly present, and acknowledging that and engaging in good self-care is certainly necessary.

 

But other questions, arise, as well. How could I live anywhere else when this is my home? How could I abandon this land when it has never abandoned me?  How could I leave when my own ancestors contributed to what is happening at present? I am not a powerless victim here. None of us are. We fight the hopelessness and despair with tools, knowledge, and spirituality. My path of druidry offers me tools to energetically heal the land and support my own self care. My knowledge as a permaculture designer gives me the tools to engage in physical healing and regeneration of the land.  I have everything I need to care for myself and for this land.

 

And so, as I round the last bend and come into the valley where Indiana, PA rests, I feel a growing sense of clarity, purpose, and vision. I might not be here forever, but I am here now, and I will continue to learn how to best respond and heal the land. I drive past the farm where I and some friends have been putting in a garden rooted in permaculture principles and hosting events. I drive past the community garden, a source of much light and activity in this community. I see a sign for an upcoming natural health fair. I think about our permaculture guild meeting this month, and the plant walks I’ll be hosting that will be full of people wanting to reconnect with nature. And my heart gets lighter.

 

And so, I must grow where I’m planted. Not wishing to be somewhere else, some distant rocky shore where the land is pristine and beautiful, not allowing the solistalgia to creep within my bones and lodge deeply in my heart. The pristine lands I visited were well loved, and that land has no need of someone with my knowledge and skills. But rather, I must be rooted in my own own heritage, be rooted in the lands where I live, be connected with my people who have done what was necessary to survive.

 

Hope

Hope

I can feel the blood of my ancestors flowing within me. They, too, know that it is time for this land to heal. They, too, knew the sadness of the crash of the ancient hemlocks, hickories, and pines. They, too, saw the tears of the river flowing as pollution made it too acidic to fish.  They planted apple trees and hoped for a better tomorrow. They too, wanted a better life for their children, and their children’s children, where black lung didn’t take them early and where they didn’t die of poisioning from the mills. Their spirits are here, in these lands, looking to set things right.

 

To those who are saddened by the deadness of the telluric currents and the raw destruction of the land present in this place and in so many other places, I say “go deeper.” To myself, in my tired and weary state, I say, “go deeper.” The magic of nature is still here, even if it is more hidden, more quiet, more still.  It waits. It has all the time in the world to wait. It is like the lichen, who can survive 100% desiccation. Lichen can literally survive the vacuum of space, being buried in a crypt for 500 years, living in the harshest and coldest places on earth, and yet still thrive when exposed to water and light. The lichen teach a powerful lesson of hope, of patience, and of nature’s incredible ability to heal all.

 

I, and others here, are finding ways to live, in the words of Wendell Berry, in this ruined place, renewing it, and enriching it. So that someday, the rivers will run clear as we will never know them, and someday, families will be singing in the fields while healthy forests once again stand. So that someday, this place will be sacred to all of those who live here again. The words of Wendell Berry resonate like an anthem deep within me. I realize there is still more work to do. The blood of my ancestors flowing within me, the land of my birth around me, the hope of a brighter future in front of me, I ready myself for the journey ahead.

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A Celtic Galdr Ritual for Land Healing May 10, 2017

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

 

Background Information

Eastern Hemlock and the Wooly Adelgid

Beautiful (adelgid free) hemlock trees

Beautiful (adelgid free) hemlock trees

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

 

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

 

Galdr Magic

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

 

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

Duir Duir Duir

Dooo Ahhh Iiiirr

Du Du Du Du

Duir Duir Duir

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

 

Ogham and Tree Magic

Ogham Fews Created for the Ritual

Ogham Fews Created for the Ritual

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

 

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

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

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

 

Wassail

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

 

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

 

Land Healing

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

 

Ritual Setup

Roles:

Four Ritualists:

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

Participants:

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

 

Materials (created in advance):

Signs for Ogham Ritual

Signs for Ogham Ritual

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

 

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

 

Basket or bag for drawing fews.

Pre-Ritual Discussion and Practice

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

 

Step 1: Hemlock Tree Attunement

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

 

Step 2: Ogham Stave Drawing

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

 

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

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

 

The Ritual

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

1. Participants Ground and Clear

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

 

2. Open up a Sacred Space

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

 

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

 

Beith Galdr Leader calls east.

 

Straif Galdr Leader calls south.

 

Quert Galder Leader calls west.

 

Duir Warder calls north.

 

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

 

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

 

3. Participants take their places

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

 

4A. Quert Chants

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

 

4B. Duir Warders Reinforce Circle

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

 

5. Straif Chants

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

 

6. Beith Chants

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

 

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

 

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

 

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

 

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

 

11. Close the Space and Send out Energy

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

 

Duir Warder Leader thanks the north.

 

Quert Galder Leader thanks the west.

 

Straif Galdr Leader thanks the south.

 

Beith Galdr Leader thanks the east.

 

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

 

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

 

Additional Notes and Adaptations

 

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

 

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

           

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

 

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

 

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

 

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

 

Sustainable Living in a Rental House: Options, Ideas, and More July 3, 2016

As a follow-up post to last week’s discussion of how anyone, anywhere can live a sustainable life , I wanted to share some of the sustainable living things that I am doing here while I’m renting a small house (with terrible solar gain, lol) in a small town in Western Pennsylvania. Through this, I hope to demonstrate that even if you aren’t living the free range fantasy, there is a lot you can do, both in your own life, and for the greater good in your community. I hope that this post inspires you to share your own ideas!

 

1.  The Walking Lifestyle.

Some friends along the streets of my town :)

Some friends along the streets of my town 🙂

One of the primary lifestyle shifts I made was moving to a place where I could walk to work (hopefully permanently, but we’ll see where life takes me). I think this one shift is so huge, for so many reasons, that it probably offsets everything I’m not able to do in my rental that I was doing at my homestead.

 

I decided to see how much carbon emissions I saved by walking to campus rather than driving the 36 miles round trip in Michigan. Assuming I go to campus four days a week, 48 weeks of the year, that comes to just under 7000 miles driven per year to get to and fro from work. And there is also my walking to the post office, bank, to pick up food, and more–and the need to drive much less because everything is located conveniently in town. Assuming the lowest estimate, just the work miles, I have saved 2.87 metric tons of carbon this first year in walking rather than driving (you can get your own carbon estimates from Carbon Footprint Calculator). Now maybe that doesn’t seem like a lot, but when you consider that there are severe costs not just to the carbon going in the atmosphere, but also extraction, refining, and transport of fuel that are harder to use an online calculator to figure out, that’s quite a bit. We’ll add to this that I get daily exercise, I no longer have the horrible stress of Detroit Metro area traffic, and I can get a lot more out of my car by not using it as much (reducing the demand for new automobiles!).

 

And from a spiritual perspective, the walking is amazing.  I have tree friends that I visit every day; I use it as a time to do some walking meditation, speak with the spirits, even a bit of energetic work.  I am observing the changing of te seasons in the cracks of the sidewalks and the edges of people’s lawns, each day in the trees.  I would be flying by these in a car; and instead, I am slowing down, building in extra time on my walk to take it all in fully, to smell the flowers.  It has become something that I look forward to each day rather than dread, and it is now interwoven with my inner spiritual life.

 

2.  Growing Things: Container Gardening, Community Gardening, and Sprouting.

I have been exploring a number of ways to still grow things, which was one of my primary focuses at my old homestead.

Some perennials in containers (strawberry and rosemary)

Some perennials in containers (strawberry and rosemary)

Solar gain and container gardening.  Each rental or apartment is different, and the main issue to contend with is light. How much full sun do you have? How much space in the sun do you have? This really determines to a large extent what you can grow, especially, what will thrive.

 

That is my big challenge here, certainly. The rental house I am living in has real challenges with solar gain; no place in the yard gets full sun.  I have no south facing windows! So I have had some challenges with growing things. And yet, I have really embraced container gardening this year. Last year, I discovered that the light is simply not enough to grow most veggies I like (like Kale) so I rented a community garden plot in addition to the containers and am growing veggies I really want to eat there. But, as a permaculture designer, I am focusing instead on how to turn this lack of light into a productive thing. Herbs are doing fine in their pots with morning sun, so I have rosemary, scented geranium, dill,  and a few other herbs in pots; I’ve tucked some herbs also into the “landscaping” on the front of the property (mint, chamomile, new England aster).  I have also grown several successive rounds of lettuce and spinach in pots, and am going for a 3rd round now–the part sun is a benefit to the spring/fall crops and keeps them from bolting.

 

Community Garden plots!

Community Garden plots!

Community Garden. The community garden has been a great place to go when I’m feeling the need to get my hands in the dirt.  The way ours is setup here is that in addition to individual plots that anyone can rent for the season (for $25, I believe), there are also many community plots that are shared and that anyone can harvest from. So there is always gardening work to do for people like me who enjoy it! Also, I don’t think you how much you know till you start gardening around other people, lol! I have been having a lot of fun out in the community garden and have a lot of chances to learn and to share. I would recommend it to any renters!

 

Indoor Growing and Sprouting.  I’ve tried a few kinds of indoor growing, but they all required light (for example, growing microgreens over the winter).  Since I want to use less, I’m not sure that kind of growing is worth it right now for me.  But one carbon-free/energy free kind of growing I am really enjoying is sprouting.  Sprouting doesn’t require much light; it can be done on a counter.  It doesn’t take long, and the sprouts are highly nutritious and delightful!  I like the alfalfa sprouts the best. You can source seeds that are organic and GMO free, and support good companies while doing so :).

 

I'm proud of these sprouts!

I’m proud of these sprouts!

3.  Curbing Consumption and “Stuff ” Creep

I’ve written pretty extensively on this topic before, in my disposing of the disposable mindset posts, vermicomposting post, and more. But I want to say a few words here today, especially about consumption and waste, especially in terms of renting and small space living.

 

Stuff. Knowing that I gave away so much stuff in my life prior to moving has motivated me to keep “stuff creep” (the acquisition of useless stuff you don’t need and clutter) from happening.  This is really important in small spaces where you don’t have a lot of spare room! There are a few strategies to do this: One of the ways that I’m managing that is by keeping a box in my living room that is the “give away” box. When it is full, I take it to a local thrift store. The second is that I am never, ever buying anything on impulse. If I am interested in something, I wait a full week before making a decision, and that gives me time to decide if my decision was the correct one. Only then will I purchase it, and only then if I can use it.

 

Waste. I’ve been, as ever, monitoring plastics and packaging, working to recycle waste, recycle materials, and so on. People know about that and so I don’t have to spell it out here :).

 

4. Verimcomposting, Outdoor Composting, and Liquid Gold

For renting and small space living, there are actually several good options for composting and reycling of certain kinds of waste.

 

Vermicomposting. Vermicomposting is something that anyone, regardless of their living circumstances can do. Since I have limited space here, I opted for a smaller model vermicomposter consisting of a few old food grade buckets that had seen better days. You can read all about how to build a verimcomposter on my blog post.

 

Vermicomposter made from two buckets (still testing this out as an effective model, but so far, so good!)

Vermicomposter made from two buckets (still testing this out as an effective model, but so far, so good!)

Compost tumbler with two chambers = awesome.

Compost tumbler with two chambers = awesome.

Compost Tumbling.  I brought my compost tumbler from my homestead with me to my rental, and boy am I glad that I did!  It has really allowed me to make a lot of great compost without any kinds of rodents or large compost piles in the yard that might upset neighbors.  The compost tumbler that I have (and that I really like) has two chambers for composting.  It claims to be insulated, which I don’t really think matters, lol, but the two chambers of large capacity are super helpful.  I switch chambers about every six months, so I just emptied the first chamber and am getting ready to refill it.

 

Liquid Gold. I would be remiss if I didn’t talk about the effectiveness of liquid gold for watering my plants, which I covered in more detail in this post.  My plants are happy and so am I!

 

5.  Life by Candlelight.

I wrote about this a bit in my Winter Solstice post (and you can read that for more depth); I have decided to forgo electric lighting at night and instead live by candlelight. This has profoundly changed my own rhythms, encouraging me to slow down, breathe deeply, and reconnect with the quietude of the dark.  I’ve been experimenting with a number of different kinds of lighting and candles to get the most efficiency possible.  I gave a lot of clear instructions for sourcing candles, lighting, etc, in my linked post, so I’ll encourage you to read.

 

One thing I’ll add is that I’ve now been doing this lifestyle about 8 months. It is truly amazing. I love living by candlelight at night; I sleep better, I feel less stressed and frantic, and I just feel more stable overall. It is amazing how such a small shift makes such a big difference, but it really does.

 

6. Haybox Cooking

Good friends of mine (two different sets) taught me about the haybox.  It is a very simple contraption–you heat something up, and then rather than continuing to use heat (like the oven or stovetop) to cook it, you instead pull it out of the oven and put it in a well-insulated box. This saves on fuel.  Here’s a nice introduction to how to build one. A few weeks ago, after finally getting my new dutch oven (!!!!) I started experimenting with the haybox and I really like it!  I have a very rudimentary one that is not nearly as nice as the one in the article I linked above, lol, and it is made of cardboard box with an old blanket as insulation (the hay would obviously be messy).  I have found that for cooking simple things, like a vegetable soup, works well.  My first attempt didn’t have everything cooked the whole way through cause I started it in the afternoon (and I should have started it in the morning). I’m still very much experimenting!

 

7.  Thermostat Changes and Air Conditioning

This is a pretty standard thing, but its important to mention.  Even when renting, you have control over your thermostat and your decisions about whether or not to crank up the AC in the summer or heat in the winter.  I have spent a lot of time figuring out how to move air through the house effectively to avoid the AC using fans in windows–this has been great!  I also invested in some great wool socks and sweaters  and can keep my house a much lower temperature in the winter.  Simple things add up :).

 

8.  Supporting Local Farmers with Chemical-Free Growing Practices

So obviously while renting in my solar-gain challenged circumstances, I’m not growing much of my own food these days.  However, this has been a wonderful opportunity to get to know my farmers at the farmer’s market and support them!  I have found several organic growers that I really like; additionally, I found several offering local pasture-raised meats, cheeses, dairy, and more.  Even in a quiet town in the mountains, there are good options available.  They aren’t as bountiful or divere as the Detroit Metro Area by any means (which is really like a local food Mecca!) but they are there if you know where to look.

 

9.  Plant Education in the Community

Harvesting a bit of burdock stem for folks to try on my first plant walk :)

Harvesting a bit of burdock stem for folks to try on my first plant walk 🙂

So this is one of the things I am most excited to share.  When I got here, I found some people doing some good work with conservation and standard gardening, but not too much else.  I decided to go for it, offering my knowledge as a permaculture designer, herbalist, and wild food forager to the community.  The response has been really great!  I’ll share one story: I began offering plant walks this summer to people who wanted to learn more about the edible and medicinal uses of plants.  I see this as part of my work in the world as a druid–helping reconnect people and nature.  I decided I didn’t want to earn money for them (it is sacred work, part of my spiritual path) so instead I took a donation for a good cause (and each walk is for a different cause). My first walk was a few weeks ago  (my second one is this week) and I had 25 people show up and raised $350 for charity!  They were a great bunch and since then, many are posting about their garlic mustard pesto and dandelion greens!  I opened the walk with a discussion of dandelion, and closed the walk with some tasty treats and a delicious bottle of dandelion wine. It was super exciting!

 

10. Land Healing, Scattering Seeds, Wildtending

Long-term readers of my blog will have noticed my shift in energy and focus: In moving, since I didn’t have land of my own, I shifted my focus instead on tending the broader land around me. This has been really productive for my own thinking, as well as for the land here, I believe. I have written a lot of posts on this subject in more depth: my post on healing hands, my series on wildtending and refugia and seed balls,  my extended series on land healing. Its interesting because I never realized how intently focused my gaze was on that one piece of land till I no longer had it, and it was almost like waking up, looking around, and saying, “ok, now what?!?” I think good things have come of it!

 

11. The Disposables Problem

I have also worked to tackle the disposables problem by starting to carry with me my own take out containers, buying in bulk when possible, and eliminating plastics from my life as much as possible. One of the small, yet important, shifts I made was investing in some stainless steel silverware (a spork and pair of chopsticks) that I keep in my purse.  Now, if I’m at the Chinese buffet, I don’t need to consume another pair of chopsticks. If I’m at tge campus function and there is disposable silverware, I get my spork out instead. This has equal value as an educational tool as it does to reduce waste :). I have a acquaintance who sells them.

 

12.  Slowing Down

A few of these (walking, candlelight, haybox cooking, local foods) have a united theme: the theme of slowing down.  I have been reading a lot more about the slow movements–slow food, slow money, etc.  I wouldn’t necessarily say that these things are “slow” in the sense that nothing ever gets accomplished.  But they are slowing down to the right speed so that we can more fully and meaningfully live!  And that’s good by me!

 

Other Stuff I’m Excited to Try: I have been looking diligently for a large, used fish tank with the hopes of getting an indoor aquaponics system setup.  The fish tank hasn’t yet manifested itself, but I suspect it will when the time is right. I’m quite excited to try this approach!  I’m also working on building a solar cooker and experimenting with a lot of different kinds of gas-free cooking, like dutch oven cooking.  I’m also, obviously, in search of my next property so the real fun can begin again!

 

What are you doing in your spaces, great or small! I would love to hear from you :).

 

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!