The Druid's Garden

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

Working Deeply with Water: Waters of the World Shrine and Sacred Waters April 7, 2019

Primal Water from the Plant Spirit Oracle; tan paint is from Tanoma Iron Oxide!

Primal Water from the Plant Spirit Oracle

In the druid tradition, water represents the west, the place of emotions and intuition, the place of our ancestors and of the honored dead. Water is often connected with the salmon of wisdom, the salmon who dwells in a sacred pool, offering his wisdom to those who seek him. Water may serve as a gateway to other worlds and as a tool for scrying. Water can be used as a tool understand flows of all kinds. You can study flowing water through observation, fishing, boating or swimming and connected with in order to help us understand deep insights.  Snow and ice can likewise, be used as spiritual tools.  Water-based animals like turtles, fish, salamanders, dragonflies or water-based plants like cattail, calamus, or lotus are powerful allies for spiritual work. Working deeply with water is part of several druid teachings and courses, and thus, finding ways of doing that kind of work is important.   Today, I wanted to share some suggestions and ideas for working with the element of water.

 

Because I like to root our druidry in the here and now, I think its important to understand why, on the physical and spiritual level, water is a good element to be focusing on now.  Partially, I want to do this because in the last two months, I’ve been tackling a lot of difficult topics surrounding “Druidry for the 21st century“, and I hope that this post will help offer some soothing and healing. But tied to the issues that I’ve been recently discussing, we have a host of environmental challenges with water: global warming causing ocean acidification and coral bleaching; huge dead zones and polluted rivers; acid mine drainage issues; and issues with draining aquifers are all problems that the earth is facing.  We also have a host of social problems surrounding water, like major floods or droughts, issues of water ownership and issues of the drinkability of water (such as the ongoing water saga in Flint MI or the protests by the Water Protectors to protect the land and drinking water sources).

 

Further, It seems that right now, the emotional water energy of the world is out of balance: people only feel and focus on their emotional reaction rather than critically analyze (air), tensions are heated, and social unrest is present.  I do not believe that there is any coincidence that as the waters of the world are under pressure and threat that we see this unbalanced water energy in our social sphere. As a druid, I understand the relationship of these things.  Water is life. When we abuse that water, that abuse unbalances the waters of the world and we, thus, are unbalanced as well.  Given these larger problems, I think its good to cultivate a positive and meaningful connection with balanced water energy.  This helps us have a buffer between all that unbalanced watery and emotional energy that is plaguing us, for one.  But also, deep water work can open up worlds and new insights to us.

 

Collecting the Sacred Waters

My very special vial of Iona water

My very special vial of Iona water

Some years ago, at the OBOD’s East Coast Gathering, I was gifted with a very special vial of water. Thea Worthington, the OBOD modron at the time, offered me the water  that she had brought from Iona, the Isle of Druids. I had never been to Iona or the UK (and I still haven’t been) and this sacred water, coming from my the land of my ancestors–and spiritual ancestors–was a very cherished gift. When I brought the water home and placed it in a glass vial, it was literally humming with energy. I began using it in my spiritual work in various ways; taking a single drop of it and adding it to local water to ‘charge’ that water, bringing it into my rituals and the rituals of our grove, and so forth. Soon after, I began collecting waters from sacred places that I was visiting–waters of the many sacred springs, lakes, rivers, and oceans. After this experience, and through closely working with these waters. Each time I would gather the water, I put it in a small glass dram vial, and gave it a label. If others were going to visit places I may never go, I asked them to bring me water back with them.  Thus, over a period of 6 years, my “water collection” has grown quite considerably! Further, I found that physically working with the waters led to many spiritual experiences and insights — and you can build a whole spiritual practice surrounding collecting, honoring, and working with sacred waters.

 

You might consider starting your own water collection and working with waters deeply.  I’ve learned a few things that can help you if you want to do this kind of work, which is the basis of the rest of the ritual and spiritual work outlined in this post.

 

A local sacred spring for water honoring and collection

A local sacred spring for water honoring and collection

Bring a vessel. First, when you are out and about, always take some kind of collection vessel with you.  If you are out locally, you can also use your water bottle to bring back some water at the end of a hike or from some other outing. I try to keep a vial with me in my crane bag and foraging bag; that way, I will always have the opportunity to collect some water. I also keep a spare vial or bottle in my car for other adventures.  That way, when the opportunity to gather some water comes up, I am able to take advantage of it!

 

Now, when you travel on a plane, you need some planning and forethought.  I like to put my sacred water in a simple spray bottle labeled “hairspray.”  I have never had customs or TSA give me trouble with this, as long as it is packed away in my quart ziplock bag or in a checked bag.  Tincture bottles can also be used for this purpose.

 

Collect water with sacred intent. Second, I think its important to collect water with sacred intent. You want to make an offering to the water in exchange for the water you are taking. I like to do something sonic or energetic for this.  I may offer a stone from my land, chant, or play my flute. I like to do something that can resonate with the water in some meaningful way. I also, by the way, will clean up any garbage at the site where I am collecting if there is any to be found.

 

Frankfort Mineral Springs - A great place to collect some water

Frankfort Mineral Springs – A great place to collect some water

Knowing where to collect. I think that most places are good places to collect water.  I like to think about it this way: even if the source where I am collecting water from is polluted, it is good to represent that water source.  That river or lake or whatever still has a spirit, still has live that is trying to live there.  I treat polluted water sources differently in my ritual work though, and I’ll explain that below.  So if you are going to do this practice, collect widely.

 

Enlist help. If you have friends or family who are traveling somewhere that you may never go, ask them to bring you back a bit of water.  You can also involve other druids by doing a water exchange or using water in your rituals–ask everyone to bring some water (see combined waters – group ritual)  below.

 

Label and store carefully.  I purchase clear 1 dram vials with a lid, and use those for my waters, which works really well.  I used corked glass bottles for a while, but they tend to dry up after a year or two; the plastic lids never dry out.  Pour your water you collected into the vial, then, seal it up tightly.  Taking some colored paper and a pen, make yourself some kind of little label.  I tie these onto my bottles, but I could just as easily tape the label on there with packing tape.  The rest of the water, if safe, I offer my plants or the land.  If not safe (due to pollution), I will usually send it down the sink with a thanks.

 

At this point, once you have some waters you’ve collected, you can start to work with them in really amazing ways!

 

Creating Your Sacred Water Shrine and Ritual of Coming-Together Waters

Once you have started a water collection, you can build a shrine and welcome each of the waters into your collection with a ritual. I will offer you the basics of the ritual, with the understanding that you can frame it how you like, in any tradition you like.

 

Find a place where you can have your water shrine.  It should NOT be a place that cats or kids can easily get to.  In fact, in both of my homes, I kept my water shrine on a counter or near my tub.  That’s where it is located currently; my art studio and sacred space has an attached bathroom, and the whole bathroom is dedicated to the theme of water, flow, and Awen. I have an Awen shrine in the bathroom focusing on flow and honoring water, and opposite side, I have my sacred waters shrine.   IF this isn’t an option for you, consider getting a nice decorative  box for your waters to serve as your shrine.  That or a high shelf might be an option to you.

 

One you have a place, you’ll want to think about how you are going to arrange your water vials.  I got a nice cut wood round, sanded it a bit, and used that–and it works great.

 

Now you are ready for the ceremony. There are two options: You can do this in a regular ritual space you use, or you can do it in the bathtub. The bathtub has one advantage–you can, immediately during the ceremony, connect with your sacred waters much more deeply when you are in water yourself.  If you don’t want to or are not able to do it in the tub, you can do that part of the ceremony later (it is offered below).  Before you begin, you will need your water shrine area prepared, all of your vials present, and you will need dropper and one empty vial or bowl for the ceremony.  Before the ceremony begins, fill the bowl with rain water, spring water, or melted snow from your local area (some form of pure water).

 

The Ceremony

 

My sacred water shrine, which currently may be in need of expansion!

My sacred water shrine, which currently may be in need of expansion!

Open up a sacred space in your usual manner.

 

Begin with thanks for the water.  Say some words in gratitude, play music, drum, dance, whatever you feel led to do.  Allow the emotion to flow through you.

 

Arrange the vials of water in front of you, however many you have. Pick the first vial up, and through the glass, sense the energy of the water. Focus on the water for a time, simply feeling its energy and remembering how you gathered it–what the day was like, where you were, where the water comes from. Then, focus and see if there are any messages, insights, feelings. Once you are done with the vial, offer thanks and place your vial on the shrine. Continue this process till all of the vials are placed.

 

Now, take your bowl and dropper. Bless the bowl however you see fit and then pick up each water again. Using your intuition, sense the water and if it should be used for spiritual purposes. If you get an affirmative, take 3 drops of the water from the vial and place it in the bowl.  I do not recommend that you include any waters that are polluted to your sacred combined waters.  For example, my sister traveled to India and brought back water from the Ganga river.  When I did this ceremony and welcomed the Ganga waters to my shrine, I had the very clear message that I was not to open the bottle or work with that water in any way beyond sending that river healing energy (the Ganga is the 6th most polluted river in the world, with over 600 miles of dead zones).

 

At the end of this ceremony, if you are already bathing, do the full bathing ceremony below. If not, you can close out your space and when you have an opportunity, do a full bathing ceremony if that ceremony speaks to you.

 

Each time you have a new water, you can use the above ceremony to add that water to the shrine.  Or, if you are doing a lot of collection, you can wait till you have a few vials to add and do them all at once.

 

After your ritual concludes, you have created a very powerful bowl of sacred water with many different water energies, what I call the “coming together” water.  Add this water to a vial and label it.  If there is any remaining water in your bowl, water your plants with it, or pour it on the earth to offer your blessing.  If your vial gets low, you can always add more waters (and treat this like a “mother” essence, infinately able to be added to and used).

 

Setting the stage with a water-based altar

Setting the stage with a water-based altar

Healing and Blessing Bathing Ritual

You can do this ritual, as I said above, as part of your shrine building and coming together water ritual, otherwise, you can do this anytime you feel led.  I find this ritual is particularly powerful for when I am having a hard time emotionally and my emotions (and thus water) is out of balance.  I also find this ritual useful for healing of all kinds.  This ritual is useful to cultivate the flow of Awen in your life. This ritual is best done in a bathtub, but not all people have access to bathtubs.  Thus, I give a shower variant at the end.

 

Now, I want to talk a little bit about what to do at the end of the ritual (before I offer instructions).  In the tradition of hoodoo and more broadly, from many folk magic traditions, a bathing ritual is complete only after a person has drip dried–that is, towelling off after the ritual literally “wipes away” the magic.  I think that drip dry option adds an additional layer to the ceremony.

 

Prepare your bathroom for sacred work. I prefer to do this ritual at night, and I use at least four large tapers to light my bathroom. This provides ample light and sets the right ambience. Burn some incense and do whatever else you’d like to set the stage. You can play some soft instrumental music for this ritual. Additionally, make sure you have your vial of coming together waters and a dropper bottle.

 

Open up your sacred space, then fill and enter your tub.  Have your vial with you. Holding the vial in  your hand, speak your sacred intent to the water (healing, creative flow, balancing, flexibility, etc).  Then, open up your vial and use your dropper to drop 3 water droplets into your tub.  Close the vial and then swish the water around.  Now, simply relax.  Meditate, journey, breathe deeply, listen to music–just allow that sacred water to work on you in various ways.

 

When you have allowed the sacred waters to do the work, thank the waters for their gifts and healing. Then, pull your drain and leave the tub. If at all possible, do not use a towel and allow yourself to drip dry.  Close out your sacred space.

 

 

The same altar, but in the day. What a difference!

The same altar, but in the day. What a difference!

Shower variant: Place the sacred waters in a bucket of warm water.  Take the water into the shower and using a sponge, sponge yourself all over.  Do everything else the same as described above.

 

 

I hope this has been a useful way for you to think about how to work in a sacred way with water as part of your druid or nature-based spiritual path.  I still have a lot more to share about these water practices, but, since this post is getting quite long, I’ll finish up next week. Next week, stay tuned for by offering you some other ceremonies and ways to use your combined waters and also how to do a “coming together” waters ritual in a grove/group setting.

 

Druidry for the 21st Century: Druidry in the Anthropocene February 17, 2019

Druidry is rooted in relationship and connection with the living earth: the physical landscape and all her plants and creatures, the spirits of nature, the allies of hoof and claw, fin and feather. The land and her spirits are our primary allies and energies with which we work as druids. The question I keep coming back to is this: how do I practice a nature-centered path in a time when nature–those of the hooves, fins, feathers, and claws–are going extinct and dying all around me? How do I practice druidry when everything that I hold sacred and love  is under severe threat, and when it is likely that in my lifetime, I will witness severe ecological collapse in multiple ecosystems.  How do I practice druidry with my “eyes open” to all of this, and honor nature in this great extinction event, and still say sane? How do I do this “druid” thing, given these challenges?

 

A less disruptive path to help preserve an ecosystem

A less disruptive path to help preserve an ecosystem

Druidry in the 21st century is a complex topic, and I’ve been trying to work my way into it in different ways on this blog. I started this by thinking about how druidry offers coping mechanisms for those of us faced with the many challenges of our age: that is druidry offers refuge in dark times. I think it’s critically important to acknowledge that first and foremost, we need self care to do it well.  While all humans need self care in these dark times, our spiritual relationship with nature requires it. I followed this up with a post about the future of human civilization (Druidry for the 21st century) and made the argument that one way druidry may serve the future is through developing and providing paradigms and mindset shifts.  The idea that druidry is the seed of something different; that druidry offers us new paradigms and hope; paradigms to replace the thought processes and civic ideals currently driving post-industrial civilization to the brink of global collapse.  These are two useful responses, but they certainly aren’t the end of this conversation–not by a long shot.  So today’s question is a serious one: What can druids do about what is happening to all of nature now and what will continue to happen in the foreseeable future?

 

Today, then, I’m going to talk about death.  I’m going to talk about nature and relationship, and I’m going to talk about extinction. Maybe you want to stop reading at the words “death” and “extinction”; these are things we don’t talk about.  These are things our media refuses to cover. These are things overwhelming to even well meaning people, people who love the land, people like you and me. These are things that bring tears to my eyes when I read them or think about them.  But it is necessary that we honor and acknowledge those parts of nature that are no longer with us; that are dying and may never return because of human indulgence. To avert the eyes is essentially allowing a loved one to suffer alone.  If your grandmother were dying in a hospital, would you ignore her, or would you go visit her? (For more on my idea of “palliative care” and why witnessing is so important, see here and here).  If your sacred companion on the druid path–nature–is suffering and dying, can you really pretend everything is ok? I don’t think I can just go into my woods and do some woo-woo and get healed by nature and call that druidry.  Druidry is not a one-sided relationship.  If we want to gain our strength, wisdom, peace, and healing from nature, we must also offer something in return. I believe that now–in the 21st century, in the Anthropocene, nature needs us just as much as we need her.

 

The Hard Stuff

So let’s start with the hard stuff. Scientists are clear that the world’s sixth extinction-level event is underway. “Biological annihilation” is the phrase used to describe what is happening–since 1970, at least half of the world’s animals are gone. That means that we had twice as many animals living on this planet in 1970 than we do today. This isn’t some far-off future prediction. It has already happened. It is continuing to happen as you read this. It has happened in the time that you have been present on this earth. Here’s a list of the “recently extinct” species–those who have gone extinct primarily since industrialization. There are many more who are not on this list because they weren’t discovered or documented before going extinct. A 2017 study, examined 27,600 land species and found that all species were showing huge amounts of population loss, even among species of the “lowest concern” with regards to the International Union for the Conservation of Nature’s guidelines (which sets guidelines for endangered species).  This study suggests that 80% the traditional territories of land mammals have been eradicated, making way for cities, people and shopping malls–this is the “biological annihilation” that they speak of.  The study also indicates that this trend will likely increase in the next two decades with the rise in population and continued rising demands on the earth. Another piece of this comes from the work of Bernie Krause, who wrote The Great Animal Orchestra (which I discussed a few years ago on this blog).  Krause’s work focused on recording nature sounds, and he demonstrates that the sounds of nature are simply vanishing, along with the life and species.  These issues are also not limited to vertebrate species–another study, released in October, showed a 75% decline in insects in protected ecological areas in Germany.  The problem isn’t that change is happening; the problem is that it is happening so quickly that natural evolutionary processes (processes that allow species migrations and adaptations) cannot occur.  And so, how do we honor those animals, plants, insects, trees, amphibians, reptiles and so forth that have passed, many unnoticed?

 

One more piece here, that I think is critical to consider. All ecosystems have what is called a “carrying capacity.” That is, given the resources available (sunlight, soil, plant matter, water, weather, etc) the land can reasonably sustain so many lives of different kinds: so much insect life, so much plant life, so much animal life, so much human life.  Ecological collapse refers to when an ecosystem suffers a drastically reduced carrying capacity–that is, the ecosystem can no longer support the life it used to because of one or more serious factors.  These factors are usually compounded and may include the loss of a keystone species, general pollution or degradation, deforestation, ocean acidification, over-hunting, you name it.  Its like a domino effect–sometimes, all it takes is one core species to go.  Climate scientists call this the tipping point–think of it like a chair.  The chair is being held at 45 degrees, and just a fraction more, and it will crash.  It is almost certain that we are heading into a nose dive of ecological collapse.  Ecological collapse doesn’t just affect all of nature–it affects humans too.  So while we should care about even one life, a single species, we also need to be concerned deeply for all life.  This will happen in our lives–how do we spiritually prepare to support nature when it does?

 

Now, put this in context. While we practice druidry, while we enjoy nature’s benefits and her healing, this is happening. When we are honoring nature, celebrating the wheel of the seasons, this is happening. Its happening in every moment of every day. This is part of our reality, as nature-honoring people.  Given that this is the reality, responding to this should also be part of our druid practice.

 

Exoteric / Outer Works: Refugia

A safe space for all life

A safe space for all life

Druidry is about nature and relationship.  Its about your relationship with nature both exoterically (that is, in the material world) and esoterically (that is, in the world of spirit).  In the case of this information, I think it’s really important that we develop a range of responses, both esoteric and exoteric.  In terms of the outer world, I’ve long advocated on this blog a very wide variety of things that can aid the land in healing, regeneration, and growth.  I think that each of us can do something, and that something varies based on our life circumstances.  All of us can attend to our ecological footprint, consumption behaviors, transit, energy use, and all of the usual things.  I think that’s part of just being a druid–living your practice.

 

To be more specific to the material above, however, I’ll share what I consider to be my key method for responding this kind of extinction level event: building refugia. Refugia is a concept discussed by E. C Pielou in After the Ice Age: The Return of Life to Glaciated North America. In a nutshell, refugia (also called “fuges”) are small pockets of life that were sheltered from broader changes that destroyed most habitats. Pielou describes specific isolated pockets of life that survived as a sheltered spot, a microclimate, a high point, and so forth, while the rest of the land was covered in ice. When the glaciers receded and left a bare landscape devoid of topsoil or life, it was these refugia that allowed life to spread outward again, repopulating areas in North America stripped bare by glaciers. Of course, Refugia aren’t limited to North America–they are a worldwide phenomenon, and even our human ancestors, at various points in our history, have used them to survive challenging environmental conditions. In the 21st century, in the time of human-dominated land use, things are not as different as you might think from our glaciated pre-history. For one, the loss of biodiversity and essentially inhospitable landscape can be found in the 40,000,000 acres of lawns currently in cultivation in the US or the 914,527,657 acres of conventional farmland in the US. Many areas that aren’t lawns or farmlands are subject to other kinds of stresses that create inhospitable lands: pollution, resource extraction, deforestation, and so on.  Refugia allow us to create small pockets of biodiversity–which is going to really, really matter in the next 20-30 years.

 

Refugia are all about individual action.  While no average person has control over what much of what is happening in the world around us, even in the landscape around us locally, we can create refuges for life. Refugia are small spaces of intense biodiversity, critically important during this time of mass extinction and habitat loss. Cultivating refugia allows us to put more of the building blocks back into nature’s hands for the long-term healing of our lands. That is, refugia is that they are little arks of life, that is, little places where biodiversity and life can spring forth once again. A network of refugia created by 21st century druids may be the difference between extinction and thriving for many diverse species.  What you do can make an incredible difference–it could save a species.  I have written more about how to create a refugia garden here and here!

 

Esoteric / Inner Works: Honoring the Fallen through Ritual, Shrine, and Sound

Given the state of nature and that we practice a nature-oriented spiritual practice, I think it is necessary to directly honor the massive loss of such life through rituals, shrines, moments of silence, psychopomp work, and other practices.  I would argue that this work should be a regular part of our practices as druids. I’m going to share two ideas here, and next week, I offer a larger set of suggestions on psycopomp work for the animals and the land.

 

Ringing the Bell/Sounding the Bowl

After reading the Great Animal Orchestra, I thought it would be very appropriate to honor the loss of life through sound.  Since we are missing the sounds of that life, and the world is growing silent (or replaced by human sounds), I wanted to create space in my rituals to honor the loss of life.  There are lots of ways you might do this, here is mine:

 

A simple indoor altar with singing bowl

A simple indoor altar with singing bowl

Anytime I open a sacred grove to do ritual, I have begun with a simple sound ritual to honor the life that has passed.  I have a small singing bowl, and I go to each of the quarters and ring the bell in each direction.  Sometimes I do this silently, and sometimes I say some simple words, like “honoring those who have passed on in the east.”  I allow the bowl to resonate until it is completely quiet again, and then move on to the next direction.  I’ve found for typical OBOD or AODA grove openings, this is best done just after declaring peace in the quarters.

 

You don’t have to do this in ritual; you can do it anytime.  I like doing it in ritual because it is in ritual that I’m drawing upon the land and her energies, and I want to honor and acknowledge the suffering of the land before I ask for anything else (that’s why I do it early in the ritual rather than after I’ve called the quarters and established the space).

 

Honoring the Fallen Shrine

I also maintain two shrines–an indoor shrine and an outdoor shrine–to honor the many lives that have passed.  I often will do my sound ritual above and leave small offerings (like my offering blend).  These shrines are simple–a pile of stones outside on a stump, I add bones and other things as I find them on my walks.  Indoors, I have smudges I make special for this shrine, usually of rosemary (for remembrance), bay laurel (for passage), white cedar (for eternal life), and white pine (for peace) and I burn these regularly.  I sometimes print out pictures of animals or other species, and add other things of significance.  Like most things, it is the intention of this shrine that is critical.

 

Council of All Beings and Other Rituals

At least once a year, if not more frequently, I also like to engage in ritual (group or solo) to directly honor and support the land.  One of my favorite things to do with this comes from the work of Joanna Macy (who has many great ideas for group rituals and group healing and processing of what is happening now).  She has a ritual called the Council of All Beings (the link will take you directly to the ritual).  I like this ritual because it allows us to give voice to those who do not normally have it, and it helps all participants get into a frame of mine that acknowledges and honors other life’s suffering. I think its important to engage with this not only for ourselves, but with others–talking about it, sharing what we do, and working on doing some things together.

 

I also think that general land healing and blessing ceremonies are useful and important to do regularly and help energetically support the land and her spirits during this time. I wrote a series on land healing; this final post links to all others.

 

There’s so much more to write and say here, but alas, I think this post is long enough.  Dear readers, I hope you will share some of your own thoughts–how do you answer the many questions I’ve posed in this post?  I would love to hear your ideas and stories.

 

A Seed Starting Ritual for Nourishment, Connection, and Relationship February 10, 2019

All of the potential and possibility of the world is present in a single seed.  That seed has the ability to grow, to flourish, to produce fruit and flowers, to offer nutrition, magic, and strength.  Seed starting offers us a chance to connect deeply with the seeds we plant, and to , from the very beginning, establish and maintain sacred relationships with our plant allies. Seed starting is a truely magical druidic practice, and in today’s post, I want to talk a bit about the magic of seed staring and share a simple ritual that you can do to bless your seeds as you plant them. Some of my earlier posts on seed starting can be found here (a general philosophy of seeds from a druidic perspective) and here (recycled materials for seed starting).

 

Seeds coming up!

Seeds coming up!

One of the most important parts of a druid practice, in my opinion, is integrating sacred activities into everyday life. I think working to live our regular lives in a sacred manner is one of the ways we can stay balanced, happy, and connected in an otherwise unbalanced world.  But I also think that this is part of what living druidry is all about–finding sacred moments, sharing them, understanding that each moment can have its own kind of sacredness. This is important in each aspect of our lives, but certainly, in activities that tie us directly to other kinds of life and allow us to interact with other cycles of life.  To me, there is nothing more sacred than starting seeds. And while this may be considered a “mundane” activity to some, to me, it is an incredibly sacred one. Because the seeds we will start are such a blessing to so many, and are part of the sacred cycle of nature, I think its critical to honor them and support them on the journey that they will take from seed to harvest.

 

Connection, Nourishment, and Relationships: What Seeds Offer

This is the time of year for starting seeds. Right now, we are just over 14 weeks out from our last frost date, and the first of our seeds are being started this upcoming week on the full moon, these include our greenhouse seeds (kale, lettuce, spinach, arugula), our alliums, and some slow-growing herbs (rosemary, lavender, white sage). These seeds will feed us, nourish us, and in the case of the white sage, rosemary, and lavender, also be used for sacred offering blends, smudge stick making, rituals here on our land, and other sacred activities surrounding our druid practices.

 

Last year, the white sage and lavender we grew from seed ended up being shared with members of the grove and other friends, mostly in the form of incenses and smudges.  It continues to be offered in our rituals, both individual and grove.  Last year, the vegetables we grew ended up with over 10 families, as well as in our bellies and the bellies of our animals here on the land. So part of the magic of starting these particular seeds is the magic of community, togetherness, and sharing.  I think that happens a lot when we grow things–we end up sharing the abundance.  The plants give and give to us, and it is only right that we give back to them.  One of the ways we can give back is do rituals that offer them the same thing they offer us: physical nourishment and metaphysical energy.

 

Alium going to seed, Summer 2013

Allium going to seed, Summer 2013

 

But there’s another piece of this too–seed starting is about relationships: establishing relationship with new lines of seeds, or, maintaining relationships with saved seed over a period of time.  Some of these seeds we are starting this week are brand new to me and have entered my life for the first time.  That is, we purchased them from organic seed companies or small sellers. These seeds should be welcomed and honored as friends.  But some of these seeds have been with me for a long time.  One of the alliums I am planing, a Long Red Florence onion, has been with me quite a while.  In fact, if you are a long-term reader of this blog, this isn’t the first time I’ve shown the photo to the right.  I began planting this seed in 2012, and I am planting the seeds of this particular onion’s offspring today.  A seed planting ritual, then, should also connect you deeply with the plants–both those who are brand new, and those who you have cultivated relationships with over time.  And so, a good seed starting ritual should be about establishing and maintaining relationships.

 

Relationships with perennials and annuals are a bit different, and I want to talk about that difference briefly here, as it has very direct relevance on the rituals I’ll share today.  Annuals, in a lot of cases, particularly in cultivated varieties that are not native or naturalized to your region, depend on you for continuing to grow.  It is rare for a lot of plants to come back (or they will come back at the wrong time, like a rotted tomato that dropped to the ground and then starts sending up babies from the sprouts 2 weeks before frost!)  These plants, due to their long cultivation by humans, need us.  Perennials need us too, but in that case, its more to visit, to honor them, to continue to make sure they have what they need to grow.  In either case though, we are talking about interdependency.

 

So from the above, we have four key pieces to a good seed starting ritual: physical nourishment, energy, relationship, and interdependency.  Let’s now take a look at some options for how you can build this into an existing seed starting practice.

 

Seed Starting Rituals

With most rituals, particularly in the druid context (where we don’t have hardly any ancient traditions to go back to), the intentions are what matter most.  You can do a lot of different things to get at the four points above, and you can do different things that go from very simple to fairly elaborate in terms of ritual.  I’m going to offer a few options, but these are by no means the only options you have before you!  But I think the key thing is to think about the principles above:  nourishment, relationship, energy, and interdependency.  Here’s what I like to do:

 

Soil....the beginning of life and abundance

Soil….the beginning of life and abundance

Assemble all of your supplies. Before you start, assemble your supplies: potting soil, pots, seeds, a work area, and so on. Put your potting soil or any other nutrients (like coffee grounds, great for seed starting) in your work area.  Have a bucket or potting tray ready to mix.  Also have labels available and anything else you will need, like a small hand shovel, etc.

 

The Elemental Seed Starting Ritual.  

For this ritual, you’ll need something to offer the seeds from each of the five core elements: earth, fire, water, air, and spirit.

  • For earth, you can offer a good potting mix rich with nutrients, the most obvious thing for planting seeds.  If you can, grab a little bit of the soil that last year’s plants were grown in. As part of the ritual, you will mix the soil with nutrients and your own energy, so don’t fill up your pots in advance.
  • For Air, you have your own breath, which is better than anything else.  You can have incense, feathers, or other air-focused elements to supplement, of course.
  • For water, you can offer standard pure water, or, if you are particularly ambitious and want to build tremendous relationship and interdependency, offer a 90% water and 10% of your own urine in a mix.  I know this sounds crazy, but read my blog post here.  Its pretty simple–your urine is very high in nitrogen, which is one of the core building blocks for all plant life. Your waste product is their life–just as their waste product, oxygen, is yours.  Using your own urine puts you in a direct interdependent relationship that frankly, few other things, can do.  I usually have a pot of pure water for mixing and then the urine/water dilution for watering afterward.
  • For fire, you may use any representation of fire; if the sun is shining, I like to bring the seeds into the sun. If not, I like to have candles available.
  • For spirit, I prefer to use an herbal offering that I grew or some other spiritual offering. Anything you’d typically use as an offering will do.

 

A few notes before I describe the ritual:  You can start your seeds all at once, or you can start each different seed type one at a time, using the appropriate elements as needed.  What I’ve offered is just a suggestion of what you can do for the seeds; please feel free to adjust and add your own creativity into this ritual!

 

Establish a Sacred Grove or Sacred Space.   Many druid traditions, including OBOD and AODA, offer clear instructions for how to establish a sacred grove.  (I described one version of a sacred grove in a recent post on herbalism).  I like to start my seeds in a sacred grove, as a sacred grove in my tradition sets intentions for sacred work.  This helps with both energy and relationship. And so, before beginning to plant, I will establish a sacred grove.  While you don’t have to do this, I recommend it.

 

The Work of Earth: Mix your potting soil.  Begin by putting your potting soil, nutrients, coffee grounds, peat moss, whatever you are using as your typical seed starting mix in a potting tray or bucket.  Even if you are using a completely store bought mix, go ahead and put it in the bucket.  Begin mixing the materials together, and as you do, envision some of your own energy going into the soil.

 

As you mix, you might want to chant or sing.  I prefer to chant the ogham for Oak (strength, stability): Duir (doo-er).  So I will mix and chant.  It is  much easier to seed start with wet soil, so after I chant, I will add some pure water to my mix and mix it all well before putting my soil in the trays.

 

Put your soil in the trays.  As you do so, continue to chant.

 

Establishing and Maintaining Relationship through Planting Your Seeds. Hold your seeds in your hand for a moment, and connect with the spirit of the seed.  Welcome any new seeds.  For those who you already have a relationship with, tell them you are glad to see them.  Pause for a moment to see if the seeds have anything to share with you.  Then, plant each one.  As you plant, sing or chant.  I like to chant the Ogham for birch here (Beith) for new beginnings.  Once you are finished, say “My energy supports you, as you will support me. May the great soil web of life bring you strength.”

 

The Work of Air.  Label your seeds.  As you label, continue to chant Beith or offer other air blessings.  When you are done labeling, blow softly over each of the pots of seeds.  Say, “My outbreath is your inbreath, your breath is my life. May the blessings of the air sustain you.”

 

The Work of Water.  Take your pure water or urine dilution, and sing or chant as you water each plant.  I like to chant the ogham Willow here (Sallie) while I am watering.  After watering say, “My nutrients feed you, as you will feed me.  May the power of the water nourish you.”

 

The Work of Fire.  Sing or chant the ogham for Fir/Pine (Alim) (Aye-lim) and hold up the pots to the sunlight.  Alternatively, move a candle around the pots.  Say, “May the fire of the sun let you grow.”

 

The Work of Spirit.  Sing or chant the ogham for Apple (Quert) (or another ogham as you choose).  As you do this, sprinkle an offering lightly over the pots.  When you are finished say, “My offering today, for your offering tomorrow. May the Nwyfre flow through you.”

 

Additions: Singing and Drumming.  At this point, feel free to do anything else you like.  I like to drum or play my panflute a little for the seeds in a welcome and to raise good energy for them.

 

Close the space. When you are finished, thank the spirits and close out your sacred grove.

 

Trays of small plants from seed!

Trays of small plants from seed!

Final Thoughts

While it seems like a lot above, the ritual is actually quite simple.  I’ve used the energy of the Ogham, of sacred trees, and of sacred chanting to do the work of connecting to each of the elements.  But you could connect with them in any way you want, or replace what I’ve done with other sources of power that you work with (such as deity, etc).

 

If you have any other ideas for sacred seed starting, or if you have things you’ve done in the past, I’d love to hear about them in the comments!  Thank you for reading and blessings of the seeds!

 

What can Druidry offer in dark times? October 7, 2018

Things seem broken right now. These last two weeks have been a very hard week for many people. The national conversation here in the USA grows more difficult by the day, and it seems nearly every nation is facing many kinds of serious issues. These challenges are happening concurrently at many levels—internationally, but also in communities we care about, in our families, in our homes. Things are tough. They seem tougher for many of us today than they were yesterday. Many of us fear that they will likely be even tougher tomorrow. This is the reality of industrial decline, the reality of the climate crisis before us.

 

The questions that I’ve had for myself, and my fellow druids is a simple one: what can druidry offer us in these dark times?

 

I’ve been thinking about the role of druidry in all of this, this question a lot, not only over the last several weeks, but over the last few years as it becomes more and more obvious that humanity has chosen for itself a course that we cannot escape from.  I wanted to share with you some of my own thoughts and practices that you, too, may find healing and strength in them.  I’ll group my answers to this question in three areas, reflecting the three major branches of druidry: that of the bard, the ovate, and the druid, and then offer some overall thoughts on the tradition and druidic philosophy itself.

 

Bardic Responses: Within and Without

The bardic arts within the druid tradition are varied and multiplicitious. In my OBOD 2018 Mount Haemus Lecture, when I researched the bardic practices of almost 250 druids worldwide, I found that nearly all of them saw their bardic practices first and foremost as a spiritual practice that gave them peace, strength, and the ability to function better in the world. For a much smaller portion of people, art was a medium for them to express their feelings, hopes and dreams–about nature, about the crisis of our age–through their bardic expression. We’ll now consider each of these in turn.

 

Bardic Arts as Inner Healing

Art journals for processing and healing

Art journals for processing and healing

For many of us, during these difficult times, it is important to have something to retreat to.  Soemthing that calms us, provides us distance, space, and perspective.  For those of us who practice a bardic art, the practice of that art can certainly be a source of refuge. Druids from around the world use the bardic arts as a way of making meaning of the world, processing difficult things, and grounding.

 

Some bardic practitioners work best when they are in a “healthful” headspace, however, and feel that they can’t create something if they aren’t happy.  But my response to that is–create.  Express.  Get it out.  The audience for some of our bardic expression can be only us, never anyone else, and that is healthful and helpful for these dark times.  For me, I use art journaling as a bardic expression that is meant solely as a healing medium–one that nobody else has to see, and not even one I necessarily hold onto after it is completed (I’ve thrown many a journal in the Samhain fires to release the energy I put into them!). The point here is to find something you can do from a bardic perspective: song, dance, drumming, photography, artwork, writing, singing, movement, woodworking, and so on–and let it help you find peace.  If you aren’t sure how to get started in this, you might check out my Taking up the Path of the Bard series of artices here, here, and here.

 

Bardic Arts as Outward Response and Change

It has long been the case that artists, musicians, dancers, singers, storytellers, and the like, helped carry parts of culture with them, respond to culture, and work to change culture through their art.  Consider the power of a photograph, a story, or a song. Sometimes, a single image can impact people–and enact changes in perceptions and behaviors–in ways other forms of communication cannot.

 

And so, for those of us drawn to it,  the other way our bardic practices may help us respond and deal with the crisis of our age is through external expressions–bardic practices that help us get our message out there, help us help others, help others see a new perspective, and so on.  Unsurprisingly, for me, that’s a lot of the writing I do on this blog–I can’t control what is happening more broadly, but I do feel, at least in this small corner of the web, that I am doing something good.  It doesn’t have to be big, the important thing is feeling empowered to do something.

 

Ovate Responses: Seeking Solace in the Living Earth

Part of the challenge in present culture is the constant flow of information, the constant bombardment. These larger cultural currents seem to crash over and over again like powerful waves, knocking us over, beating us up, and then knocking us over again. Finding ways of shielding against this flow of information and getting regular—and long—breaks from it can be very helpful. For this, I like to find quiet time in nature.

 

Grounding and Flow, or the Druid Elements of Calas and Gwyar

A while ago on a similar topic, I wrote about the interplay between calas (grounding/stability) and gwyar (flow/adaptablity) and how both are necessary in these times. Seeking solace in nature can offer us either–or both–of these things as we need them.

 

Seeking the stabilizing forces of nature can help give us strength in these difficult times.  Work with stones, the earth, trees, mountains, or caves can be particularly powerful to help connect with Calas and offer us grounding. The Oak tree down by the river is not going to throw re-traumatizing bullshit my direction, she is not going to bombard me with things I don’t want to see, or frustrate me with her lack of integrity. She is simply going to be as she always is: stable, welcoming, and powerful. When I sit with her, and simply breathe. I can sit with her for 5 minutes or 5 hours, and she will always offer me the grounding and stability of her presence.

My favorite spot for connection on my land

My favorite spot for connection on my land

 

Similarily, these times require us to be flexible, to be adaptable, and to be willing and ready to change, even if change is difficult.  Nature also offers us the energy of gywar for this purpose, primarily through clouds, wind, and water. When I go out on my kayak on the Clarion river, I am offerd both zero cell phone signal (so no unwanted intrusions) and the activity of learning to go with the flow, to float, and to let the river guide me. Likewise, laying on the solid earth and watching the leaves blow and the clouds flow is another excellent way to connect with this energy.

 

Retreat and Rejuvenation: Nature Heals

In this broken time, I like to places that are damaged and in the process of healing.  Nature is a master healer, and learning to read her landscape and the healing that happens in each breath can remind us of our own capacity to heal. Old fields that are now bursting with life, logged forests that are coming back into health. The dandelion, in her bravery, pushing up through the sidewalk and giving no care.  The mushrooms on the stumps that offer the promise of new beginnings from old wounds, breaking down the old so that the new can come in.

 

Here in Pennsylvania, almost all of our forests are in a state of healing. 100 years ago, according to the 1898 PA Department of Agriculture Forestry publication, 98% of Pennsylvania’s forests were logged. Stripped bare,, used to support mines, lay rails, and make charcoal for steel production. Some of these forests are so regenerated that its hard to tell that they had ever been damaged. Others show the tell-tale signs of ecosystems still regenerating.  I like to go to these places, these healing-in-progress places, and be reminded that nature can heal all wounds, given time. We are part of nature, and therefore, we, too, can heal. You can also take this idea much further by doing a druid retreat–retreat into nature for a time (a few hours, a day, a week or more).

 

Druid Responses: Stability in our Practices

Spiritual practices offer much in the way of healing and strengthening us in these difficult times, and in the druid arts, these primarily center around the practices of ritual and mediation.

 

Daily Meditation as Emotionally Beneficial and Balancing

Watching the healing happening--pain transformed into soil!

Watching the healing happening–pain transformed into soil!

Daily deep breathing, mediation (of any form, but especially nature based) and simply being quiet for a time can greatly aid us.  Even taking three deep breaths when we get upset, maybe closing our eyes for a few moments to let the intense emotions slip away–these simple mediative practices can be incredibly sheltering during these times.  More and more research is coming out on the benefits of mediation as a way of promoting more happiness, less anxiety, and better approaches to handling stress and strain.  A daily meditation practice offers you such benefits–and certainly, it is a core part of our tradition.

 

Meditation in the druid tradition is often combined with being in nature–walking meditation, meditation in stillness or focus, or simply, sitting quietly and not allowing your thoughts to overtake you.  Discursive meditation also ofters a powerful tool to step back from emotions and think through them.

 

Here are a few powerful tools:

  • Observation meditation: Find something you want to observe for a period of time (an intricate flower, a lizard, a bird, a tree).  Do three deep breaths, then return to a normal breath pattern.  Observe and be in stillness.
  • Oneness meditation: Similar to the above, find a part of nature with which you want to connect.  A waterfall, a stone, a tree, etc.  Mind your breath and then imagine that part of nature encompasing you, and bringing you in line with its energy.  Take that energy within you with each breath, and on each outbreath, release any pain or suffering.
  • Discursive meditation.  Discursive meditation helps with focused thinking; the idea in a nutshell is that you choose a theme for meditation.  This can be something that is causing you pain or something you want to understand more.  Now, think deeply about it, following one thought to the next.  If you find yourself deviating from the original thought, trace it back through.  I have found this strategy particularly helpful for working to get at the root of emotions–why am I having this emotion? And once I have the root, I can work on it directly.

 

The Wheel of the Year and Ritual Work for Clearing and Healing

In the Druid’s wheel of the year, we recognize that the dark times are part of the natural cycle of things, that they are part of life and the passage of time.  Still, it is difficult to live in a time of decline, when we know that winter is quickly approaching, and there is nothing we can do to shelter from that storm. Take advantage of the season that is upon us for introspection and healing work that the dark half of the year provides.  It allows–and encourages us–to go deeply within, to cast off that which no longer serves us, to re-orient our relationship to the darkness of this time, and to bolster ourselves and strengthen ourselves for what is to come.

 

Ritual work can be highly effective for this goal.  Writing simple rituals for yourself, tied to the wheel of the sun and the phases of the moon (or simply, when you need them) can greatly aid you in these dark times.  Rituals don’t have to be elaborate affairs, they can be simple.  Some ritual actions you might take include:

  • Releasing: Letting go of emotions, feelings, pain, other things that are not serving you any longer.  Rituals where you throw things into water or where you release things with water are particularly helpful here.
  • Cleansing: simple rituals to cleanse you (particulalry after releasing) can also be helpful here.  Smudging with herbs, asperging with water, doing a naked or barefoot forest bath, clearing yourself with the energy of the sun–all of these can be powerful cleansing rituals.
  • Energizing/strengthening: Bringing in energy to help bolster you during these difficult times. Drawing in the power of nature, the energy of the sun, the strength of the oak–whatever you need to help strengthen and ground you.
  • Shielding:  Shielding rituals are particularly effective in this day and age, and I suggest every person develop one and use it if they don’t already have one.  I use the AODA’s Sphere of Protection (which offers banishing, energizing, and shielding in one 5 minute or less ritual)–using this daily helps clear me and offer me balance and strength.

These are just some simple ideas–the important point here is to work with nature, work with whatever other powers you have, to find ways of strengthening you, cleansing you, energizing you, shielding you, and releasing the pent up emotions of these hard times.

 

Druidry as an Alternative Life Philiosophy

Observing and interacting with nature in a sacred manner offers us much in the way of re-aligning ourselves, and our worldview, towards that of the living earth.  Modern industrial and consumerist culture has a set of beliefs that have spiraled us into many of the challenges we face–and druidry offers us alternative perspectives and philosophies that can be counter-balancing in these times.  These include:

  • Tertiary thinking. Tertiary thinking encourages us to avoid false binaires and to consider alternative perspectives beyond those which are given
  • Recognizing the cycle and season. Modern American culture (and I suspect many others) demand that we are always in what I’ll call “high summer.”  High summer is high energy, with lots of activity, long days, lots of abundance. But life isn’t like that–and the more that you follow and align yourself with a wheel of the year and the cycles of nature, the more that this view will shift into a view that embraces, or at least accepts, that we also go through cycles in our lives, and cycles in our culture.
  • Nature as sacred and healing. Unlike much of culture, which sees nature as something that can be exploited, we druids recoginize the sanctity of all life, the sacredness of the living earth, and her power to heal.  This can, by extension, put us in different relationship with everything–for all things, ultimately, come from her and return to her.
  • Understanding time differently. Living by the seasons and wheel of the year also puts us in a different relationship with time; rather than time being a line, time can be a circle or spiral, which offers us powerful tools for reflection and strengthening. I wrote more about this in my series on time a few years ago here, here, here, and here.

 

Druidry as A Response to this Age

If you think about what druidry does, what the different paths do, it very much is a way of reconnecting us with those things that are the most important: our connection with nature, our connection with core practices that sustain us, and our connection with our creative spirit. It offers us tools, strategies, and powerful metaphors to help us adapt, relfect, and ground.

 

Druidry as a spiritual tradition is a response to our age.  As druidry develops, as we figure out what the druidry of the 21st century should be (as opposed to the druidry of the 19th century or even druidry of the 20th century), I think all of us have much to contribute to this conversation.  I would love to hear your own thoughts on what druidry–or other earth-centered spiritual practices– do for you, how they help, and what potential it may have for us during these dark times.

 

Awen!

Awen!

 

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

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

 

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

 

The “Slow” Movements

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

 

A good slowing down spot!

A good slowing down spot!

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

 

Nature Spirituality and Slow Spirituality

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

 

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

 

Slow Travel

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

 

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

 

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

Things you see when you slow down!

Things you see when you slow down!

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

 

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

 

Slow Food

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

 

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

 

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

 

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

 

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

 

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

 

Slow Money

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

 

Slow Living

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

 

Worm Castings (Vermicompost)

Worm Castings (Vermicompost)

A Slower Mindset

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

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

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

 

The Return of Creativity

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

 

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

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

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

 

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

 

Holy Shit! Humanure and Liquid Gold as Ecological Resources May 7, 2016

An outdoor compost toilet

An outdoor compost toilet

When I spent two weeks living in an ecovillage last summer, I proudly talked to friends and family about the fact that I hadn’t flushed a toilet in two weeks. This led to a wide assortment of responses, including “gross, ew” and others who were intrigued. My experience in living at the ecovillage helped better align me with my own waste streams. Each time I made any kind of deposit in the composting system at the ecovillage, I knew the waste my body no longer needed wasn’t going into some toxic sewage plant, but rather, back into the living landscape. And for that, I was grateful—I felt realigned with the land in a new and exciting way. And so, I worked to take that lesson back home with me in a few different ways since that time.  For one, I’ve been doing experiments with small applications of urine as a fertilizer for my seedlings that I’m growing for my Refugia garden this year.  After the application of “Liquid Gold” my seedlings are twice as big as they would otherwise typically be!  So today, in the spirit of “spring cleaning” and for those looking to start new projects with spring energy swirling around us, I wanted to tackle this crappy topic!  That topic is our own waste–and what to do with it. So today, we’ll explore humanure and liquid gold as useful resources for growing things.

 

Waste Not!

Humanity is literally drowning in its own waste, a topic not new to anyone who is paying attention. Even if we work to eliminate waste in other ways of our lives (as some of my earlier posts on disposing of the disposable mindset and dealing with materialism suggest), any “resources” our bodies produce is rarely discussed.  The underlying problem is, modern industrialized society treats human waste like a toxic substance–but they are not.  They are resources. I use the word bodily resources, rather than bodily waste, because even thew way that we frame these things in our speech matters.  Our bodily resources are flushed into septic systems that are full of poison and require heavy amounts of fossil fuels and chemicals to process and address.   But with a little rethinking and openness, we can get past the “gross” factor and start to see our own waste as a resource.  And to help in that rethinking, I’ll point to two key permaculture principles: the problem is the solution and produce no waste.

 

So let’s follow the path that one flush takes to see the problem with human bodily resources–and where we might intervene and divert those waste streams to more productive uses. First, obviously, you begin by doing your business.  If you are in the Western world or other industrialized places, you are doing your business often into gallons of perfectly acceptable drinking water (which is obviously also wasted).

 

After flushing, your waste can take two routes: a typical city or town dweller sends their flush directly into a municipal sewer system. If you live in a more rural area, it likely enters your private septic system, a type of holding tank, where it can partially break down, but eventually, the tank fills us.  Then you call someone with a big truck that pumps it, and it ends up in the municipal septic system.  So in both cases, let’s take a look at that municipal septic system.

 

Municipal septic systems are not just carrying human bodily resources.  They take human” waste” and combine it with many other kinds of liquid (and sometimes solid) material “wastes” including: stormwater runoff (more of that perfectly good and clean water running into the septic system, often mixed with oil from roadways, etc); industrial waste from various factories and processing plants (much of which can contain poisons, heavy metals, chemicals, etc), hospital waste (which can contain disease, toxins, caustic cleaning agents, etc).  Often present in this combined waste, from the many non-human waste streams, is something called “dioxins”, which are one of the most toxic chemicals on the earth.  Dioxins are currently not regulated or tested by the EPA for sewage sludge that is applied to farmlands–and that’s a typical end result of these combined wastes after heavy processing.  In fact, the information I linked above is the EPA’s argument for non-regulation of dioxins.  And radiation somehow ends up in there as well. Regulatory issues with dioxin and radiation aside, on the basic level, we take perfectly good material (human, stormwater, water from flushing) and mix it with really toxic waste, and then process the heck out of it (with more waste, chemicals, etc) to try to salvage something that is really not good at all that we spread on the fields that grow our food.  Ew, ick.  And you thought human poo was bad?

 

Urinal at Sirius Ecovillage

Urinal at Sirius Ecovillage, where I lived for two weeks

A Closed Loop System Humanure and Liquid Gold

We can work to keep our human bodily resources out of the municipal septic system, and cycle it back into the ecosystem in careful and mindful ways–and now we’ll explore ways of doing so. In fact, the idea that human waste is a resource is not a new concept.  For millennia, humans collected and used their own feces and urine effectively.

 

The underlying principle here is simple: if at all possible, we want to create a closed loop system in our living. This means that rather than nutrients and resources being in a line, like this: natural resource–> factory/farm–>store–>consumer–>garbage; we want to have  system that instead functions like a circle, cycling nutrients, like this:  garden plot –> you–> feces/urine –> compost –> garden plot.  This closed loop system is infinitely recycling and sustaining if all resources are harnessed. The truth is that human bodily resources are actually quite good for fertilizer, when treated properly.  The nutrients that your body doesn’t need, and the waste your body produces, can be cycled back into the nutrient cycle of life–meaning, its not waste at all, but a resource!  Human pee is the same–it is liquid gold for good reason!  So let’s explore these resources and how they can be harnessed and used.

 

Liquid Gold

Happy seedlings get fertilized often!

Happy seedlings get fertilized once every week to two weeks with human urine – look at them growing!

Liquid gold is the much easier of the two to collect and use for the direct benefit of green, growing things, and so we’ll start with that process (and this is the one I have the most experience with).  Urine had (and in some places, has) a whole industry built up around it in many parts of the world: from being used as a fertilizer, to a medicine, to a teeth whitener, to an ingredient in gunpowder! I’m not going to go into such detail here with the many uses of urine, but I do think it is worth exploring some options for recycling our nutrients.

 

Human urine has incredible amounts of nitrogen–so much that if you pee directly on plants (or pour urine on them) it will burn them due to the high nitrogen content. It also has potassium, phosphorous, sulfur, magnesium, and calcium (see the Permaculture News article here for more info). Nitrogen is one of the key elements of plant growth; and I’ll take a moment here to again point out how humans and plants co-exist in such a complex web of interactions. We pee the plants’ most important nutrient–nitrogen; and we exhale carbon dioxide–both of these they take in and transform back for us.  This incredible cycle only works when we let it.

 

Our urine is sterile, and it is therefore safe to use as a direct foliar spray on plants and trees with a 10% dilution (10% urine, 90% water). If you have a vegetable garden, you can add liquid gold, at the 10%/90% water ratio, in a backpack sprayer and simply spray your plants every few weeks. The alternative, that seems to work just as well for seedlings, is to use it just like any fertilizer you add to the water for watering the plants (again, 10% dilution, and I kind of eyeball this and don’t measure it exactly.)  Add this in your garden how  you would other compost teas–usually as a side dressing.

 

You can collect urine in any way you like–in an elaborate system, like at the ecovillage, every guest’s urine is diverted and used on extensive gardening systems each time they visit the urinal. But you can also collect urine in the most simple system, like a wide-mouth canning jar.  It doesn’t necessarily take a long time to collect enough to be used for plants (indoor, outdoor, or seedlings)–think a few hours of collection for weekly watering of indoor plants.  And you don’t need to use the liquid gold every week–I usually use it every 2 weeks and my plants are very happy.  You do want to use the liquid gold fairly quickly, as it starts to turn to ammonia and develops a stronger smell.

 

After returning home from the Ecovillage, and especially with my seed starting this year, I started using liquid gold even with my small potted plants and house plants. It was incredible to see the difference—urine is almost pure nitrogen, and that is a resource indeed!  My bay plant, which was suffering some aphid damage, quickly sprouted a ton of new growth.  My baby tomato and pepper plants for my garden plot and assortment of herbs are twice as big as they should be at this point in their growth!  Its really amazing stuff (and I am going to do some scientific experimentation on it in my community garden plot this summer and report back).  You can read more about urine and how to use it as fertilizer in a book called Liquid Gold.

 

Humanure and Composting Toilets

Composting Toilet System

Composting Toilet System that Produces Humanure – just do your business and turn the system every week or so!

The modern term for human feces that is properly composted is called “humanure” (coined by Jenkins in the Humanure Hanbook).  Humanure, once finished, is a lot like other kinds of organic compost–it contains microorganisms, a lot of dark, rich, organic matter, and a lot of carbon for the use of plants.  It can be created and used no differently than other fertilizers if composted properly (two years, minimum).  Most people who make humaure that I know only use it on perennial trees and/or simply return it to the forest since people would get weird about eating veggies grown in humanure.  I think as long as you are taking it back into the ecosystem, sharing it with any plants is a good idea, and your comfort level determines the rest.  The process of composting is really simple, and not much different than other forms of composting.  Compost piles really stink when human pee and poop are added together, so most of the advanced systems separate the two (such as the photo of the urinal above).

 

Most systems begin with a composting toilet. There are many models of composting toilet—and seeing which kind you can use depends a great deal on the codes and regulations where you live. Sometimes, the easiest way to do this is to keep the regular toilet and septic tank there in your house (legally required), but to have a simple alternative system. Most alternative systems are not complicated or expensive – a 5 gallon bucket with a lid (you can get both for about $25) and a second bucket full of wood chips or other absorbent woody/carbon rich material (some people use peat moss, but I don’t recommend it due to its unsustainable harvest; find a local resource instead if possible).  And then, the management is simple enough. You use the bucket, and each time you do, you add 1 scoop for yellow and two scoops for brown. This is composted outside or in an enclosed place that is turned occasionally.  It is generally composted for a minimum of two years before being added to fruit trees or other woody perennials.

 

Composting Toilet System

Composting Toilet System

Much more elaborate, permanent systems can be built or purchased—the most expensive I saw during my PDC was a self-contained unit that was put in a basement right above the toilet (photos in this section)—this system was about $8000; it was self contained, odor free, and literally had a spot where you came in and shoveled out rich compost (see the photos). It was that simple!

 

A more elaborate self-built system, like what was at Sirius Ecovillage, diverts urine and feces into separate places. Feces is composted as usual, often in large pits beneath the bathrooms that are dug out very occasionally; a solar powered fan moves any odor out and away.  Their system was great because it used mostly time to do the work.  They had double toilets in each stall, and one would be “composting” and be closed to new deposits, and one would be active.  The active one would eventually fill up, and then they would switch to the other side.  The one that is full was given a year or so to break down, and then it was scooped out and the process began again.  It was very elegant, not at all smelly, and really effective.

 

The Humanure Handbook, in its full form, can be downloaded in PDF format. It gives many more options for you if you are interested in pursuing this path!

 

Humanure and Liquid Gold as Offerings

I’m going to propose an even more radical idea here—our human bodily resources can be seen as an offering and resource to the land. Humans in ages past knew our waste wasn’t waste at all, but was a valuable resource. Think about it—when we make an offering as part of ritual, say, a shiny penny as some traditions may use, what good does that offering do? It’s symbolic, yes, but our lands are in such duress.  Around here, logging abounds, and resources are always being taken away, never added to our forests and wild areas.  So, wouldn’t a direct offering of nitrogen be a better choice? Given this, I have begun making offerings when I go into the forest. For solid offerings, I bring a small trowel and make a hole six inches down, working hard not to disrupt the soil web more than necessary (See the book How to Take a Shit in the Woods for detailed instructions). For liquid offerings, I make sure not to pee directly on any plants, but I do pee near the base of trees or directly on the ground, as they can take a direct application of rich nitrogen. I know this seems radical, but from a plant’s perspective, its just more nutrients to be gained!  And since I do wild food foraging, I do think that “giving back” a little is an important part of this.  I want to give back more than I take, in all things.  And this approach allows me to continue to cultivate that balance.

 

Conclusion

I hope you enjoyed this week’s post–its certainly something to consider, moving forward, into paths of deeper sustainability and awareness. Using “liquid gold” instead of regular plant fertilizer can, certainly, reduce your dependence on fossil fuels and synthetic fertilizer, and bring you in closer connection with your own plants.  I would encourage you, if nothing else, to try using liquid gold for a month or two on plants and see how it goes! (As a fun note, I’ll link here to my very first blog post ever, which had a similar title, and talked about how I was using local horse manure for my garden and how sacred that substance was!)

 

A Druid’s Primer on Land Healing, Part VII: Self Care and Land Healing April 10, 2016

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

 

One of my favorites sycamores to sit under and heal

One of my favorites sycamores to sit under and heal

Solstalgia

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

 

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

 

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

 

Supporting our Adrenals and Physical Bodies

Some nice nettles!

Some nice nettles!

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

 

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

 

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

 

Supporting our Souls: Healing Retreat Space

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

 

Daily Protective Workings

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

 

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

 

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

 

 

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

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

Working with Energies of Light and Life

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

 

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

 

Bardic Arts and Creative Expression

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

 

Visiting Well-Tended and Well-Loved Natural Spaces

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

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

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

 

Talking About It with Others

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

 

 

 

Having the Tools in Hand and Embracing the Power of Hope

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

 

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