The Druid's Garden

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

Druid Tree Workings: Establishing Deep Connections with Trees July 2, 2017

Imagine walking into a forest where you are greeted by many old tree friends, each members of different families that form a community.  You know their common names, their less common names, and the secret names that have taught you.  You know their medicine, how they can be used, even some of their stories and songs. They rustle their leaves in joy as you continue to walk.  The movement of their branches is music in your ears, the sound of the leaves a song, playing in your mind.  Their medicine and magic is open before you.  And yet, you realize how much more you have to learn, to know, and realize that this process –the process of reconnecting to the medicine and magic of the trees–will take more than one lifetime to complete.  This is the power of establishing deep connections with the trees.

 

Oak at Samhuinn

Oak at Samhuinn

Over the last two years, I’ve offered a series of posts on what I call “druid tree workings.”  A lot of people who get interested in nature spirituality want to work with trees, and there isn’t always a lot of detailed information out there about it.  Since the trees have sung to me since I was a small child, I have been trying to compile this information on some of the strategies that I used in order to learn their teachings and work with them.  Today, I’m going to explore another strategy that takes some of my earlier posts a bit further.  If you haven’t read my earlier work in the druid tree workings, I suggest you start there becuase this post (and one I have planned in the next week or so), draws upon those initial principles. Earlier posts in this series include: finding the face of the tree, druid tree workings on the outer planes, druid tree workings on the inner planes, helping tree spirits pass, winter tree blessings, and a seasonal approach and the breath of the earth. Today, I’m delving into a few other strategies for establishing deeper relationships with trees through finding a focal tree and working with it in various ways.

 

Relationship Building

I’ve mentioned this before on my blog, and I’ll mention it again here.  Reconnecting with nature, and doing any kind of nature-based spiritual practice, is just like building any other kind of relationship.  It takes time.  It takes both giving and taking.  It takes good listening skills and communication.  To establish relationships with plants, trees, nature spirits or anything else, this is the very beginning of where we start.  Nature isn’t there just to give, and give, and give (and when she is forced to do so, ecosystems eventually break down and we are left with the predicament we are currently facing).  Instead, we are meant to be in recriprocation.  Think about it this way: all of the “waste” products from your body (carbon from your lungs, nitrogen from your urine, and the nutrients in feces that breaks down into rich soil) are required by trees and plants for survival. And in turn, we need them for oxygen, food, shelter, shade,  and much more.  If we work with relationship as our basic premise, we can develop deep relationships.

 

Finding Your Tree

A simple way to begin to connect deeply with trees and prepare for deeper initiatic work (which I will discuss in my next post in this series) is to begin by finding a species, and an individual tree, that call to you. Different tree species work with different human energy patterns, and what works for someone else may not work for you. For example, one of my strongest tree allies is hawthorn, which is certainly not a species that is friendly to all! But over a period of time, hawthorn and I have developed a very deep bond and love each other well.  And so, it might be that as you are reading this, you already have a specific tree in mind. Or it might be that as you are reading this, you need a way to find one that will work with you. So let’s first explore how to find your tree.  Picking a single tree to begin this work is really important. You might think about this like the “central” or “keystone” tree in your larger sacred grove.  Your sacred grove, that is, the many tree species that will work with you, are added after you begin your work with this one tree.  Once you have developed a deep relationship with one tree, it is easier to communicate with others of that same species, and easier to connect to many other trees of different species.  The work spirals out from there.

 

There are two ways to go about finding your tree.

 

The Deductive Method: Having a tree (or tree species) in mind.  Do you have a specific tree speces or have a relationship that began with a tree species at an earlier point in your life?  This might be a tree species you’d like to seek out to establish a relationship with.  For example, when I was a child, I spent a lot of time climbing several trees–an old apple, an old maple, and an old cherry.  As I grew older and found druidry, these were the trees that first called me back and allowed me to reconnect.

 

The Inductive Method: Picking your spot and find your tree. The other way of going about this (and the one I’d suggest for a lot of folks) is to simply pick your spot and then pick your tree.  Before finding your specific tree, you need to scope out your general location. This is a very important consideration; you should be able to visit the tree regularly and do so with minimal disruption (e.g. a tree next to a busy highway might not be the best choice). So you’ll want to find a tree that you have very easy access to but also one where you can be undisturbed by passerby and other human behaviors. A lot of good trees can be found in local parks, forests, even your yard. Make sure your tree is somewhere that you can visit, at minimum, once or twice a week and that it is fairly easy for you to do so. If your tree is difficult to get to, you will be less likely to visit (especially if you are tired or busy).  Now, spread out in the area that you have selected. Use your intuition as well as your physical senses. Is there one particular tree that is calling to you? It doesn’t matter at first if you can identify it or not; the important thing is to feel a strong connection. Once you’ve found the tree, ask permission to sit with it for a time. Listen for inner and outer messages and simply be present with it.

 

Beautiful Walnut tree at Summer Solstice

Beautiful Walnut tree at Summer Solstice

Initial Tree Work

Now that you’ve got a tree, great!  The next thing is start to work with it on the inner and outer planes.  Here are some, of many, options (see other options in my earlier post):

 

Find the Face of the tree. I have a whole post detailing how to find the face of a tree as a way to begin to connect with it. I would strongly suggest that you do this work the first time you meet the tree. How many faces does the tree have? What do they look like? What do they tell you?

 

Communicate with the tree. See what the tree has to say, using strategies on the inner and outer planes. Spend time learning how this tree communicates and developing your own intuitive skills.

 

Tree Research. After you’ve picked the tree, learn a bit about it (which requires you to identify it). Tree identification books are common (and now, there are a whole series of apps, like Leafsnap, which help you identify trees based on their leaves). If you aren’t sure, either take a small bit of leaf/branch with you and/or take good photographs so that you can refer to them. Make sure to get photos or examples of the leaves (both sides), the bark, and how the leaves attach to the stem. Also get photos or examples of any buds/fruit/nuts on the tree. If it is winter, you will need to get a winter tree identification guide (there are good guides on winter botany and on tree bark for example).

 

After you’ve identified your tree, learn as much as you can about about the tree. What role does this tree play in your local ecosystem? (My favorite books for answering these questions in the Midwest/Northeast are the Book of Forest and Thicket, Book of Swamp and Bog, etc, by John Eastman). How was this tree used by humans in the past? Is it still used by humans in the present? What are the features of its wood? Is it under threat? How widespread is this species? Is it native, naturalized, or considered invasive? Does this tree have any medicinal properties? Knowing the answers to these questions can really help you understand how past humans have worked with these trees (or taken from them).

 

Another important question to ask is: What is the mythology and magic of this tree? (You might find that it was a tree that I covered in one of my sacred trees posts; if not, look for both mundane and magical information).   You might need to look to different cultural sources and references to understand the tree. Some trees (like apple) are present in both the old and new world and so you can study the mythology of both. Some trees, like sycamore, are actually different trees and different species in the old and new world, so be careful that you are learning about the right mythology. In the mythology, look at the role of the tree—is it magical? Helpful to humans? Active in the story? Passive? All of these will give you clues into the nature of the tree.

 

Identification: Work to identify the tree in its various seasons. Look at its buds/flowers, its leaves, the bark, the overall profile.  Look how its branches grow and what their growth habit is. Learn this tree, well, as much as you are able. When you have the chance, work to identify and visit other individuals of that spaces. Get so that you can identify the tree in multiple seasons and both close up and at a distance.

 

Roots of the Beech at the Winter Solstice

Roots of the Beech at the Winter Solstice

Visits over time.  Beyond the tree research, begin this deep tree work simply with one individual tree, whom you visit frequently. We have to rebuild relationships with these trees, and those relationships take time to establish (just like human relationships do).  Visiting the tree regularly over a period of a year is the best way to *really* know a tree, but that’s likely not possible unless the tree is very close to where you live.  But the more you can visit the better!

 

Tree Offerings

Regardless of the kinds of work you are doing with the tree, you should make an offering to the tree you are working with regularly—consider it like a gift you would give friends. As in any other relationship, we give and we take, and tree workings are no difference.  I would suggest that you make offerings before you take anything.  Nature is being used and abused by so many humans (direct and indireclty) at present.  You want to establish a different pattern, a relationship, not just a taking one.  So start here before doing anything else in terms of the rest of the post.

 

Here are some offerings that work well (and I use all of these, often in combination or at different times of the year):

 

  • One kind of very effective exchange is one where the tree gives of its body and so do you.  Humans and plants form a symbiotic relationship; we depend upon each other for survival. Trees take in our waste (carbon that we breathe and nitrogen that we pee) as some of their primary sources of nourishment and strength. Peeing at the base of a tree is a wonderful offering of available nitrogen to the tree (don’t pee directly on leaves, as they can’t handle such a strong dose of nitrogen). I am very serious here—this works and trees are thankful. Just ask them!
  • Music. If you can sing or play an instrument at all (even if its not very well), I would suggest singing or playing for the tree. It is often very well received (and the tree may have a song to give you in return!)
  • Spreading Seeds/Nuts: Trees need to propagate, and another meaningful offering is one where you are able to harvest the seeds/nuts from the tree and plant them elsewhere. This is especially important for hardwood nut trees, who often are slower to propagate (but don’t spread trees that are already spreading themselves too much, like those listed on noxious invasive species lists—do another kind of offering). Helping the tree establish its young is one of the absolute best things you can do.
  • Growing or making offerings. The one other thing I will mention is that I personally grow sacred tobacco for offerings, especially for wildharvesting. My tobacco is grown in my own garden from saved seeds. I harvest and dry it myself. I blend it with lavender flowers and rose petals. I was told by my own spirit guides to do so, and if you feel led, this might be another part of what you can offer.
  • A special offering.  Certain trees might like other kinds of offerings, and once you learn to communicate, you might get a sense of what these offerings are. They might sound strange or outlandish, but I’d suggest you try them.

 

You’ll notice above that none of my suggestions include buying something and offering it to the tree or burying coins at the roots, etc. Everything that we buy requires resources from nature (often at high cost); and nearly all of it today requires fossil fuel inputs which are severely threatening all life. Buying anything is not appropriate here, or is it with most nature magic—instead, offer something of value that doesn’t cost fossil fuels.

 

 

Carrying the Tree With You and Leaving a Part of You with It

The promise of connection

The promise of connection

In addition to taking the tree within, you can carry a small part of the tree with you and leave part of yourself with the tree. Usually, trees are happy to offer a dead branch or small piece of bark. In exchange, I like to offer them with one of my own hairs. That way, the tree has a piece of me, and I have a piece of it, and each day as I carry that with me, even if I can’t visit, that tree’s energy is present in my life. I usually will use simple carving and sanding tools to shape the piece of tree into a necklace pendant and then I can wear it on a string around my neck near my heart.   That’s just a personal preference—I’m a bit absent minded and have sent one to many nut or small piece of stick that I had in my pocket through the washing machine!

 

These strategies can help you continue to develop deeper relationships with trees. We’ll continue exploring deep tree workings in my next post, where we’ll look at tree initiations.

 

(PS: Please note that I am *still* camping and hiking in the wilds, and while this post is set to auto-post on July 2, I won’t be back till later this week to respond to comments.  I look forward to reading them!)

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

Alternative Front Yard full of healing and habitat

Alternative Front Yard full of healing and habitat!

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

 

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

 

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

 

Layers of regenerating forest!

Layers of regenerating forest!

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

 

Where Healing Can Happen

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

 

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

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

 

Time for some regeneration!

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

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

 

A Patchwork of Approaches

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

 

Physical-Energetic-Spirit Connections

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

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

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

 

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

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

 

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

 

The power of the sun!

The power of the sun!

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

 

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

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

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

 

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

 

Creating a Sacred Space

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

 

Communing with Spirits

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

 

Re-establishing Eldership

The Ancient Maple - An Elder of the Land

The Ancient Maple – An Elder of the Land

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

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

 

Re-establishing Guardianship

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

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

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

 

The Magic of Seeds

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

 

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

 

A Permablitz

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

 

Tree in the fall months!

Tree in the fall months!

Concluding Thoughts (for now)!

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