The Druid's Garden

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

Taking up Land Healing as a Spiritual Practice February 9, 2020

Sometimes, spirit offers you a call and its a call that can’t be ignored.  Part of the reason I write so much about working physically and energetically with land healing on this blog is that its clear to me now that a large part of my call is in this direction. When I was a child, it was the logging of my forest–and my eventual return to that forest years later. At my first homestead, I had to spend years working to connect with the spirits of the land and heal the land physically.  When I found the current land where I live, everything was perfect about it in terms of features I wanted–except that three acres had been logged pretty heavily. I put my head and my hands and cried–how did I find a perfect piece of land that just had been logged?  The spirits laughed and said, of course, Dana, it is the perfect piece of land for someone like you.  And thus, the lessons of a land healer continue to spiral deeper and deeper as my own spiritual practice grows. I realize that while I’ve written a lot about land healing in my previous series in 2016 and beyond, my own understanding of these practices–for both individuals and groups–has changed a lot. I’ve been refining my thinking about these topics, especially as I keep finding myself in a teaching role to others and with my return to my ancestral lands where the healing need is very strong. Thus, I’d l like to offer a new series on Land Healing practices and go deeper than my previous coverage some years ago (all of the links to my original series can be found here).

 

I feel the impetus for talking about these things now more than ever because of what is happening in the broader world. I’m continuing to reflect on what the 21st century brings for all of us practicing nature-based spirituality. Many of you can probably easily witness the impetus for doing land healing work in your immediate areas: a forest or tree friend being cut, spraying, pollution in the skies or waterways, the loss of species that you used to see, and so on.  In this post, I’ll start with a plea, if you will, for why I think that nearly everyone practicing any kind of earth-based, druid, or nature spirituality should consider taking up land healing practices as a core spiritual practice. After that, throughout this year, I’ll be sharing posts filling in some of the gaps from my previous writing and offering deeper practices.  Next week’s post will offer my revised and expanded framework for land healing practices, which include everything from physical land regeneration techniques to energetic work, witnessing work, apology, land guardianship, shifting your own practices to reduce your footprint on the earth, and self care.

 

The Impetus for Land Healing Practices as Spiritual Practice

There are so many reasons that I think that those practicing nature-based spirituality, like druidry, should consider integrating land healing into their regular spiritual practices.  If you are already convinced that this is a good idea, then you probably want to wait for next week’s post for my revised framework.  But if you are still wondering, here are my reasons why I think land healing should be a core practice for nature spirituality (And you may feel free to disagree.  Nature spirituality is wide-ranging and broad, and different people have different foci.  But let me do my best to convince you!)

 

Sacred Nature

Tending that which is sacred. What is nature spirituality without nature? If we are going to hold something sacred, it is right that we tend it and work to preserve it. Right now, given the state of nature, there is a lot of healing and preservation work to do.  If we begin to treat the land as sacred from a perspective of daily practice, we begin putting our practices and daily life in line with our values.

 

Deeper connections with the land and her spirits. If you are interested in establishing deep connections with the land–this is a clear path forward. I’m an animist, and so to me, my relationship with the local spirits of nature is one of my most critical spirit relationships. Learning about how to tend and heal nature in multiple ways allows you to share with the spirits local to you and gain their goodwill. This will happen to a much deeper level on land you are actively working to tend and heal the same land you are looking to connect with spiritually.

 

Inner and Outer Tools for the 21st Century. One of the core reasons to take up the path of land healing as a spiritual practice is simply that it is good work to do, offering you the opportunity to ‘do something’ and engage in positive change where, right now, the bulk of humanity is going off in a less productive direction. Land healing as a framework that I’m expressing here encompasses not only physical regeneration but also energetic work and self-care. Thus, it offers a number of tools that work together to help you bring balance and harmony to the land–and to your own inner spiritual life.  And I think, given where this world is unfortunately heading, we are all going to need them to bring balance, harmony, and wisdom to our own practices and the world around us.

 

 

Healing the Soul. This reason is a bit hard to put into words in a brief way, but I’m going to do my best.  I have found that the more I allow myself to get into the quagmire of 21st-century culture here in the US, the more hollow and numb I feel. Its everything: the explosive politics, the over-consumption, the extreme demands of work, the lack of balance, the constantly being connected but never actually having a connection, etc. Being out in the world, it’s hard to look at people. They look so sad and miserable, many radiating exhaustion and suffering. I do a lot of mentoring of young adults because I’m a college professor: our campuses are literally exploding with mental illness. So much of what this current US culture offers people is suffering: being overworked, overcommitted, overstimulated, overconnected, always angry or outraged, and having an utter lack of inner life.  When you focus your attention away from this quagmire and into the natural world, it can be hard there too. I remember a day when I just wanted to take a quiet walk in the woods near campus after a particularly difficult day. I picked a new trail in our local forest and set off. My hike turned in an unexpected direction as I came across so many fracking wells, all of which had only recently been installed. After coming across about well #5 on what would otherwise be this beautiful landscape, I broke down. I laid under a giant tulip poplar tree near the well and I cried into the earth. Not even in nature, here in my beloved home state, could I just get away from what was happening  I felt lost, like the landscape of my ancestors had been turned into some kind of extraction dystopia and I was stuck in the middle of it.

The aftermath of that experience, made me really start thinking about land healing practices not just as something I did when I felt the need, but as one of my core spiritual practices.  I needed a set of tools to combat what I was seeing and feel like I could do good, rather than just cry about it and feel bad. This experience really helped me begin to form the framework that I’ll present next week and see why this matters.  I went back to those woods a few weeks later with some land healer’s tools (seed balls, sigils, etc) and rituals that I had developed through meditation practice. I walked up to the fracking well where I had cried, and I worked deep ritual for sleep and healing with the land here. I could sense the land settle, the spirits calm.  I was tired, but felt better about the whole thing.  Then the spirits invited me to lay back down in the spot where I had cried a month before.  I did so. And they gave back, this beautiful healing light, and I could feel my own stress and strain settling.  It could only be described as a healing of the soul.  Land healing work offers this deep soul healing to those that need it.

 

Protecting against and responding to Biological Anhilliation. As I’ve been sharing–and processing–on this blog, over the last decade, scientists have been clear that the world’s sixth extinction-level event is underway. Scientists use the term “biological annihilation” to describe what is happening–since 1970, at least half of the world’s animals are gone. These numbers are but a small part of a larger picture, where ecosystems around the world—including right here in your backyard—are under serious decline and threat. Now, put this in context. While we enjoy nature’s benefits and her healing, the above challenges are being faced globally. When we are honoring nature, celebrating the wheel of the seasons, this is happening. It is happening in every moment of every day. This is part of our reality, as nature-honoring people (and all people on this planet). Given that this is the reality, responding to this in some capacity can also be part of our spiritual practices. Land healing practices can help you “do something” about this tragic problem–in the case of some physical land healing practices, it can be something powerful indeed.

 

Addressing the decline of ecological carrying capacity. 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, or over-harvest. The demand humans are putting on ecosystems is pushing the land beyond carrying capacity in many places in the world, especially with global demand for products. It’s like a domino effect–sometimes, all it takes is one core species to go for the entire ecosystem to collapse. 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 nosedive to broader-scale 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 here on the planet. And, we should be in a position to know something about how to heal the land if it does.

 

Reparations for ancestral activity. The present certainly gives us enough impetus to engage in direct land healing work—but for some of us, particularly white people in the US (like me) cultural and ancestral backgrounds may offer an additional motivation. Certain cultures have a history of exploitation that has led to the situation at present, and thus, the work of repair (or reparations) necessary. I am certainly one of those people. I am from the United States, and my ancestors have been on this land since the start of colonization in Pennsylvania. My family is rooted in Western and Central Pennsylvania, and has been for generations—I can trace one family line back to landing on the Mayflower and founding the state. My direct ancestors were part of the mass genocide and removal of native peoples, peoples who were tenders of the land and had maintained it in healthy balance for millennia. The Susquehannock who used to live right on the soil I now reside are extinct, killed off primarily by disease (smallpox) and being slaughtered by white settlers (despite the fact that they had peaceful treaties in place). With the removal of the native peoples came the removal of the idea that nature was sacred and honored, but rather, that it was a thing to exploit and profit from to drive progress. Thus, my own ancestors were players in the three-century extraction and exploitation of the natural and destruction of native peoples. The lands they stole were tended abundant with rich natural resources—in less than two centuries those resources were almost stripped bare, in some counties in PA, 99% of the forest cover was removed by the turn of the 19th century.  I feel that I have an ancestral obligation to heal these lands and bring them back into a healthy place of abundance and life.

 

Seeds for new traditions!

Planting seeds….for hope and a better future

Connecting to the energies of life. The last few points are difficult to read for many, and certainly, they aren’t fun to write.  Tied to the healing of the soul, I think that part of the reason that practices like organic gardening and permaculture are so powerful is that they connect us with nature’s healing energies of life, the energy of regeneration and hope, rather than the broader problems with consumption and land destruction.  When you plant and grow a seed, and tend it, you are honoring life.  You are bringing the energy of life into your world–and that has a positive impact on you and on the world.

 

Offering a new path forward.  Ultimately, humanity has to develop a different paradigm if we are going to survive beyond the next 100-200 years.  A paradigm not based on consumption, growth at all costs, and greed, but rather, one built on building a healthy and sustaining relationship with nature, perhaps similar to what Wendell Berry laid out in “Work Song 2: A Vision and rooted in indigenous wisdom. That work starts today, now, with each of us in our own way.  Learning a path forward that allows us to sustain and enrich our earth mother.  Land healing practices, for me, have been a way to distance myself from the paradigms that no longer serve us and into a mindset and set of practices that are sustaining.

 

 

Anyone can practice land healing in some capacity—as we all live on this beautiful planet, and as we all are connected to it, so, too, can we learn to heal it. It is for these reasons that I believe that anyone who is taking up a path of nature spirituality should make land healing of some kind part of the core of their spiritual practice.  Our land and spirits of the land need us. Our world needs us.

 

A Tree for Year Challenge January 12, 2020

Into the trees

One of the most common questions that people ask when they start down a druid or other nature-based spiritual path is: how do I connect deeply with nature?  Connecting to nature can happen in such a wide variety of ways.  It can happen through connecting with our heads, through learning, study, and engaging with books or classes.  It can happen through our hearts, where we emotionally connect with nature and places.  It can also happen through our bodies when we physically experience the natural world.  It can be through our spirits when we connect with the spirit of the tree.  But regardless of which of our selves and methods we use, it requires an investment of ourselves, our time, and building a relationship.

 

A while back, I wrote about the Druid’s Anchor Spot, which is a spot that you can use to regularly engage and observe nature–a spot that you return to, again, and again, and learn through observation, interaction, and quietude/meditation.  Drawing upon this concept, I’d like to issue a challenge to my readers for this year:  Spend a Year and a Day with a Tree.  The idea is simple: find a tree, commit to visiting it each day for a year (or taking a piece of it with you if you are going to travel) and learn from the experience.  Here’s how to go about this:

 

The Druid Tree Challenge:

Find your tree. Find a tree or plant that you connect with and that is willing to engage with you in this work. This should be a tree that you can have daily access, such as one living on your street or your land.  Choose any tree that you are drawn to.  This tree should be willing to work with you, and before you begin this, make sure this is so (for how to communicate with trees see my communication links below).

 

Establish your relationship. I would suggest starting with communication with your tree and ensuring that the tree is willing to do this deep work with you.  If you are still developing your plant spirit communication skills, here are some possible communication strategies:

As you do this work, ask the tree what you can do in exchange.  The tree may want regular offerings or you to plant some of its seeds/nuts.

 

Visit your tree every day this year.   Visit your tree, even for a few minutes, each day.  Visit your tree regardless of the weather (this is good as it gets you outside). At least once a week, spend at least a half-hour with your tree, including some time in meditation. If you travel, see if you can take a piece of the tree (a leaf, a nut, a stick, etc) so that you can still spend time with your tree, even at a distance.

 

A wonderful tree to get to know!

A wonderful tree to get to know!

Keep a journal of some kind. You don’t have to write in your journal every day, but do document your experiences with your tree regularly.

 

For some, what I’ve written above will be enough to take on the tree challenge.  For others, I have offered some additional suggestions by month so you can keep moving forward and learning and growing with your tree.

 

Tree activities by Month:

January: Offer your tree a blessing or wassail. This week — January 17th — is a traditional day for wassail ceremonies, and thus, anytime in late January is good for offering your tree a blessing. I have a post on two kinds of January tree blessings–I suggest you do one of these blessings for your tree before you move too much further into the year.  This is a very good way to start your year with the tree and ensures health and abundance for your tree.

 

February: Learn about the history and ecology of your tree. Start learning about your tree.  What kind of ecosystem does your tree grow in? What kind of life does it support?  How old might your tree be?  One of my favorite resources for this is John Eastman’s set of books–he shares not only information about trees and plants in terms of growth habits and botany but also, the web of life and key species that are connected to those trees and plants.  Observe.  Identify anything that you can around the tree, such as moss or lichens that may be growing.  If you live in North America, you can also look back through my list of trees that I’ve written about: Chestnut, Cherry, Juniper, Birch, Elder, Walnut, Eastern White Cedar, Hemlock, Sugar Maple, Hawthorn, Hickory, Beech, Ash, White Pine, Oak, Apple, and Black Locust.

 

March: Learn about the traditional uses of your tree.  How have people used this tree before? How do they still use it?  Books on edible wild plants are good places to start, as are books like Eric Sloane’s A Reverence of Wood that teaches much about the traditional uses of trees.

 

April: Practice deep listening.  Hear your tree’s story. Learn about its history on your landscape.  Simply listen to the tree for this month.  You can use my series on plant spirit communication for guidance: part I, part II.

 

May: Learn and practice the magic of your tree.  Each tree has its own magic.  Some of this you can uncover with books, stories, and legends (such as through my own “Sacred tree” series above) but I would suggest you look beyond the books.  Hopefully, by May you will be regularly communicating with your tree and your tree will be able to teach you some of its own magic.  Ask and see what happens.

A practice you can use if your tree doesn’t reveal one is tree energy work (adapted from John Michael Greer’s Celtic Golden Dawn work). If you are feeling stressed out and overwhelmed, put your back against the tree and exchange energy.  Your nervous system will connect with the tree and slow down, connecting to the tree’s rhythms.  Breathe deeply into the experience.  If you are feeling depleted, do the opposite, by hugging the tree.  Again, breathe deeply into the experience.  This is a useful practice to do often with your tree.

 

June: Engage in spirit journeying with your tree.  A step up from learning the magic of the tree is asking the tree to take you on a spirit journey.  See what happens and what you learn.

 

July: Focus on experiencing your tree with your senses. This month, use your senses to experience your tree. What does your tree smell like?  Feel like?  Look like? Sound like?  Engage in a sensory experience with your tree.

 

August:  Daydream. Plan unstructured time with your tree.  Simply sit with your tree and be this month.  Unstructured time can be one of the most creatively inspiring and engaging.

 

A wonderful tree to get to know!

A wonderful tree to get to know!

September: Create with your tree. See if your tree will offer you a bit of itself, or wait till a branch comes down in a storm.  Learn how to make something, even something small, from the tree.  You can learn an entirely different layer of your tree if you work with wood, nuts, leaves, etc.  Making something from your tree can encourage you to learn about it on another level.  If you can’t create something from your tree, or, in addition to this, ask your tree to teach you its song or offer you some other kind of inspiration. create a dance or painting, or any other bardic art that is inspired by your tree. Let the awen flow.

 

October: Align with the seasons. If you live in a temperate climate, this month will likely have many changes for your tree, physically and energetically.  Pay attention to those changes and work to align your energy with that of your tree as we move into the dark half of the year.  This is a powerful practice that will allow you to more effectively adapt to the changing season and the dark and cold times (if you live in the souther hemisphere, consider doing this in April intstead!)

 

November: Gratitude. Spend time this month in gratitude for your tree.  Again, ask if you can do anything for your tree.  Bring offerings.  Gather up its seeds/nuts/fruits if at all possible and plant them. Hug your tree. Here are some gratitude practices you can try.

 

December: Reflection. Reflect on this experience with your tree.  Look back through your journal, if you kept one, and think about how your journey has changed and this experience has changed.  Decide what the future holds for your relationship.

 

Closing Thoughts

My own plan for the year is working with a large oak on our property.  This is a black oak, the largest and oldest tree on the druid’s garden homestead property. In December, the tree reached out to me and we began these practices in early January, learning and growing from each other.  I’m excited to see what the year brings and how this work deepens my relationship with nature, this land, and of course, this wonderful oak.

 

As a more broad issue, as we move into further into the 21st century, and now into 2020, things are more than a bit uncertain and terrifying. The more obvious it becomes that humans have to radically change our behavior, the more those in power work to send us and this planet into a downward spiral of pain, death, and extremes. I think a lot of us need some grounding.  Tree magic roots us, grounds us, and gives us strength.  Choosing a particular tree to work with for this year will help you bring that tree’s wisdom, magic, and medicine into your life in a time when we all can use it!

 

The Bee and the Machine: Moving Beyond Efficiency and towards Nature-Centeredness November 24, 2019

Animals have spirit!

Over the course of the last four centuries, the Western World has created a set of “unshakable” principles concerning the natural world: that nature is just another machine, that animals don’t feel and do not have souls, that plants and animals aren’t sentient. Descartes, writing in the 1600s during the early rise of mechanization, was one of the first to make this claim. He posited that animals are mechanical automata, that is, they are beings without souls, feelings, or pain. These same ideas were not limited to non-human life; we see the same kind of thinking being applied to justify slavery, genocide, colonialization, and a list of other atrocities. When we combine this kind of thinking with the economic ideas of “growth at all costs” and “efficiency”, we end up in the dystopian fiction we find ourselves living in right now. I want to take some time to explore these concepts today and how we might think through them, and move beyond them, as part of our own nature-centered spiritual practices.

 

Perhaps we think ourselves evolved beyond such ideas in the 21st century, but a look at basic industrialized animal husbandry and farming practices tells a different tale. These same underlying ideas that allowed Descartes and his contemporaries to strip the enchantment from the world and encourage the mechanized reality we live in are still very much pervasive in our society. Efficiency and “savings” allow most people to tolerate factory farms and look the other way over animal testing. Everything moves very fast.  If we can simply say animals have no souls, no pain, and are essentially living automatons, it makes it easier to operate mechanized systems surrounding their raising, slaughter, and/or harvest (meat, eggs, honey, fur, leather etc). Unfortunately, I see this mentality strongly even among my neighbors here in rural Western PA. It is hard to see how “farm animals” are treated and conceived as simply objects that are meant to serve a purpose and be discarded. For example, earlier this year we were planning on getting some fiber goats as pets and companions and to help us clear areas of our land that were full of brush. After hearing that some of the plants on our land might be toxic to goats, I had called and talked with a PA state extension officer to learn more, and he told me that many of the plants on our land (Wild Cherry, bracken fern, pokeberry) were indeed deadly. He suggested that rather than buy “nice goats”,  I go to the local livestock auction and buy “junk goats” which could clear the land for a few months before getting sick and dying of the poisonous plants. I told him that it was abhorrent to think of doing such a thing, and he said people did it here all the time. Needless to say, we opted for geese and ducks as pets over the goats.

 

One of the best examples of this disastrous thinking–and people’s sheer excitement about it–can be found in the 2017 invention of the “flow hive” that touts mechanization and efficiency. I wasn’t even going to write about this, thinking that the craze about it had finally died down. But the darned thing just won’t go away. A video of an advertisement for a “Flow Hive” keeps appearing on my social media feed, shared eagerly by non-beekeeping friends who think that I’ll be so excited about it because they know I keep bees. It just happened again last week and my friend was quite surprised by my response. I am not in love with the flow hive. As a druid and someone practicing sacred beekeeping, the flow hive saddens me and hurts my heart.  I’ve been hesitant to write about it, because good analyses of why the Flow Hive is a bad idea have circulated from various beekeeping sites, and I didn’t think I had a lot to add to this conversation. But upon reflection, I do have something to add from a spiritual and relationship-building perspective, and certainly, from the perspective of this broader conversation about cultivating a relationship to the living earth.

 

A good thing!

A good thing!

The flow hive, and many other things like it, represent the mechanization and industrialization of nature in the name of efficiency and productivity. What do I mean by mechanization? Common definitions of mechanization are simple: the process of converting work done by hand or with animals to doing work using machinery. A textbook definition of the machine is, simply, an apparatus that has several interconnecting parts and that use mechanical power to complete a task. Words surrounding machines often have to do with efficiency; in its entry under mechanization, for example, Wikipedia shares some delightful statistics about the inefficiency of humans (1-5% efficient) compared to internal combustion engines (20%), diesel engines (60%) or other methods (up to 90%). Here, these definitions suggest that the goal of doing work is to get it done as efficiently, that is, as easily and without additional labor, as possible. Efficiency, or getting something done quickly and with minimal effort, is an idea that Wendell Berry also takes to task in his Unsettling of America. The language of efficiency pervades our thinking, clouds or judgment, and ties us even more directly to the machine.

 

The assumption underlying the flow hive is simple: a more efficient beehive is a better one because it requires less effort and doesn’t require as much interaction with the bees. An efficient beehive will save us time and effort. If I can simply flip a switch and get the honey to flow out, that is such a better experience than having to pull frames. Uh, yeah, sure it is. When I argue against the flow hive, I’m attacked on several angles: I’m a Luddite and hate technology and progress; I am resistant to change, or I’m old fashioned.  My response is that I’m a druid.  There is something abhorrent about flipping a switch and turning my bees into a factory.

 

To understand why this whole idea is so abhorrent to me as a druid, we have to get to the goals and purposes for beekeeping, or any other practice that we do as human beings. What is the point of beekeeping, or doing any other work? Is it just to have an end product (honey) or is it also about the journey? The incredible smell of the hive as you open it, the observation of the bees in their work, the relationship that you can create with the bees, seeing bees in all stages of life, seeing the queen laying her eggs, watching the workers take care of larvae and pupae, seeing the wax exuding from the backs of the workers–these are all experiences that I treasure. Interaction and connection are two of the main reasons I keep bees–these things that have no price tag and they require only my time, expertise, and effort to experience. None of these experiences have to do with efficiency, productivity, or getting honey. These experiences have to do with the sacred relationship that a beekeeper develops with her beehive and the joy at studying and learning from the bees, who are true alchemists.

 

The flow hive, by its very mechanistic nature, not only disrupts the sacred interaction between the beekeeper and the bee, it does so at the name of efficiency. I see it no different from the other kinds of disruptions that humans often face when using machines to tame nature: you can’t really appreciate the beautiful spring day outside if 30 of your neighbors are running gas-guzzling machines all across their lawns. Its simply not the same to take a drive through the woods as opposed to a walk–the machine limits that interaction. Machines may be more efficient, but that’s the only thing they offer us, and efficiency is over-rated.

 

Another aspect of mechanization, which John Michael Greer writes about is the myth of power. In his “Myth of the Machine” post on the former Archdruid Report, he explores the relationship between machines and power, and suggests that part of the allure of machines in modern industrialized society is the allure of power. There is something, for modern humans, inherently appealing about the modern gizmos and gadgets that “do so much.” New products are sold on this basis: the new iPhone does more than the old iPhone, so of course, you want one so that you can do more with it.  Perhaps a more accurate advertisement would be that the new iPhone allows you as a human being to do less; that with each new device, the quest for efficiency becomes more complete.

 

Doing things the old way….at the North American Bushcraft School

By turning a simple switch of this flow hive, the beekeeper gains an immense amount of power over the bees. While honey harvesting used to be a careful dance between bee and beekeeper, allowing the beekeeper not only to check on the health of the hive and its honey reserves, honey harvesting is now a simplified mechanistic process. The dance of the honey harvest, the careful interactions, and care, are replaced by the machine. Who knows what is happening in the hive? The flow hive way tells you all that matters is what comes out–the honey itself.

 

But also by turning a simple switch, the beekeeper doesn’t need to have the skill to engage in that careful dance. The machine itself does the work, and the knowledge necessary to successfully harvest honey from a hive is rendered obsolete. By flipping the honey switch, we’ve traded our skilled labor, which involves paying attention to the hive’s disposition, engaging in multiple kinds of hand-eye coordination, and using wisdom just to gain a product that flows out of the hive and into your jar.  All of the sense of craft, skill, and knowledge is lost. Yes, doing it the old way takes more time–but the trade to efficiency doesn’t seem worth it. This is especially true because mechanization and efficiency, ultimately, means a loss of care and a loss of connection. When we stop opening up the beehive, we fail to see the magic and beauty and sacredness of the work of the bees. When we just turn a switch and pour out honey, an essential quality–care and interaction–has been stripped from the process. We have traded ease-of-use for care.

 

We can use this same kind of argument in all sorts of ways: when we stop producing our own food, we lose the magic of it, but also the connection to the earth by producing it.  The more that machines do for us, the more efficient our lives become, the less whole they really are.  We trade our ability to engage fully as people with the world and instead, become dependent on the machine–in the same way a new beekeeper is dependent on the switch in the flow hive for their honey.  In “Tool-Users vs. Homo Sapiens and the Megamachine” Louis Mumford writes of the end result of this process, “the beleaguered– even ‘obsolete’–individual would be entirely de-skilled, reduced to a passive, inert, trivial accessory to the machine.” Sounds kind of familiar, doesn’t it?  Isn’t this what is happening in today’s society? If we let machines and technology do everything for us, we are left with nothing but the ability to consume. No sets of core skills, and no connection to the living earth, all is done for us in the name of efficiency.

 

Its actually pretty entertaining to see news article after news article claiming things that anyone who spends time meditating in nature already knows: that all living beings have soul, methods of communication, and spirit. It doesn’t take science to tell me as a druid that trees communicate when they communicate with me daily.  It doesn’t take science to tell me that my chickens and guineas have their own unique communication styles and are deeply aware of their surroundings.  The myth that Decorate and so many others have propagated–that nature is a machine–is simply a smokescreen to take advantage of nature in the most abhorrent ways possible.

 

Beauty and mystery of nature

I write all of this because I think that these are some of the underlying ideas that we have to tackle–as druids–to really begin a paradigm shift.  Some technologies are really helpful to humanity (like say, basic refrigeration and washing machines.  I really appreciate the work that both do).  But many technologies and mechanizations take us further and further away from our ability to connect deeply with nature both by disconnecting us from the source of life (food, shelter, etc) and deskilling us. And at some point, we have to face the fact that we are likely better without a lot of these things and find ways of balancing our lives with useful technologies vs. those that actively harm us and our planet.

 

Since this has been mostly an opinion piece, I’ll end with a few takeaways that are useful practices to start these shifts:

  • Take one aspect of your life that you depend on industrialization or consumerism to fulfill and learn how to produce it yourself. As a few examples, I declared tomato independence many years ago, and make it a point to grow and preserve the tomato needs of my family for the year.  I also have recently been taking up fire-starting technologies using material from my land and also learning how to make my own paints.  While these may seem like small steps, they are highly fulfilling and empowering.
  • Look for industries that have the most egregious issues (like clothing, food) and try to make better choices, informed choices, choices that are rooted in care rather than efficiency and cost. You can’t often make every good choice due to the costs, but you can choose one or two areas to focus on.
  • Attend an earth skills gathering, like Mountaincraft or find a local Bushcraft school.  You can find a list here.  I attended my first gathering (Mountaincraft) earlier this year and was amazed by the number of skills and friendship offered at these places.  Since then, I’ve returned to the North American Bushcraft School for other classes (I was just there yesterday making leather bags!)  The Earth Skills community is teaching and modeling a more healthy paradigm and relationship with the living earth–and this kind of thing is a great deal of fun.
  • Examine your own assumptions and start checking those assumptions in your interaction with regards to things like growth, efficiency, etc.  As I shared before on this blog, mindset shifts are the keys to everything else: if we shift our mindsets, we can change the world.  These are insidious things that are rooted deeply in our subconscious.  Bringing them to a conscious place, examining them, and ridding oneself of them takes effort–but it is so worth it.  Surrounding yourself with people who are doing this same work really helps.
  • Have technology-free days where you embrace the darkness, spend time in nature, learn to make things slowly and by hand, and generally disconnect and allow yourself to simply be, un-impeded, with nature.  You’ll be glad you did!

This planet is being eradicated by the kinds of thinking and actions I’ve examined in this post.  I’m growing tired of inaction and tired of watching the thing that I hold sacred, and that I love, be under such threat.  If we change mindsets, we change the world.

 

Ancient Order of Druids in America September 29, 2019

Dear readers, I’m taking a pause from my regular article-style blog posts this week to share some big news and do a bit of reflection. Last week, as of the Fall Equinox, I became the Grand Archdruid of the Ancient Order of Druids in America (AODA). I’ve been in leadership and service with the AODA since 2013, serving first as Trilithon journal editor for four years, then as Grand Pendragon, then as the Archdruid of Water for the last four years. And now, I’ve stepped up to lead the AODA, following Gordon Cooper, and before him, my friend and mentor, John Michael Greer. Because of this, I wanted to take a week to share my story of AODA and reflect on this path. I do this for a few reasons–first, I wanted to share the news. But also, I realize that a lot of people may find this reflection useful in deepening their own practices–learning about others’ paths helps us see possibilities for our own. Additionally, a lot of what I talk about on this blog is rooted in some way to frameworks from the AODA. A lot of my thinking about nature spirituality, druidry, and permaculture have an underlying foundation of AODA work. Thus, in this post, I am going to do two things.  First, I’m going to share my story about AODA and how I got to where I am today.  Second, I’m going to share what I consider to be the strengths of AODA practice, the highlights, the things that make AODA an amazing druid order.

 

The Road to a Spiritual Home: My Path into AODA

Druidry and the trilithon

Druidry and the trilithon

I’ll start by sharing some reflections about my own journey into AODA. After leaving home at 18 to go to college, I released the last hold of my parents’ religion. I called myself a secular humanist and an agnostic and went blissfully along my way. And while that path was useful to me for a time, after watching my closest friend battle with, and die of brain cancer in my early 20’s, I realized I needed something more. I had experienced his spirit after death, I had a deep knowing of his passing long before the formal news came my way, and with that experience, I knew I could be agnostic no longer. So in April of 2006, I began working through my grief and also finding a spiritual path that I could call home. The only spiritual experiences I had were with nature, so I started with that–I needed a path rooted in nature. I found druidry sometime in the fall of 2006, and after researching numerous druid orders, I found two I really liked (consequently, the two I belong to and work with today- AODA and OBOD). I decided to join AODA and did so in early 2007.

 

My first few years were spent learning and growing and asking so many questions. As a teaching order, AODA is dedicated to giving people a set of tools and practices to help them develop and deepen their own nature spirituality, rather than offer dogmatic belief or sets of rules. This self-directed path was useful, both because fundamentalism of any kind was not welcome in my life, but also because self-direction allows for ownership and mastery in the deepest way possible.  You learn by doing, by practicing, and sometimes, by making mistakes. I also think that part of why I took to AODA’s practices so quickly is that it didn’t require me to believe anything, particularly surrounding deity, a concept with which I was wrestling after coming out of my birth religion. Instead, I was given a set of working tools, rituals, and experiences that helped me shape my own druidry, deepen my connection to myself and my creative gifts, connect deeply with the living earth on multiple levels, and learn to be fully present and alive in this world.  I learned about the power of meditation, spending time in nature, making lifestyle changes to reduce my ecological footprint, and more.  I opened up myself to the bardic arts, the living earth, and the world of spirit (you can see AODA’s full curriculum here for more info). My developing nature spirituality, on both inner and outer levels, unfolded over a period of years.  Several years into my path, as I was finishing up my AODA 2nd degree, I also joined OBOD and found those practices to be wonderfully complimentary, particularly as OBOD’s course offers a lot of deep psychological work.

 

Permaculture Triad for Druidry

Permaculture Triad for Druidry

As time went on, I continued to grow with my AODA practices, eventually moving into the AODA’s self-designed 3rd degree.  This is a three-year project that you undertake to enhance your spiritual practices in some way–it is entirely self-designed and self-directed. For my project,  I took up the practice of permaculture and applied it to druidry (and as some of you may know, I have my first book coming out sometime next year–and that book is on the synthesis of permaculture and sustainable living practices and earth-centered spirituality!). This blog was also born from that project–I started this blog in 2013 as a way to document my experiences in the third degree in learning about the synthesis of permaculture, sustainable living, and druid practice. Obviously, I decided to keep it going long after as writing this blog became one of my primary expressions of my bardic arts!

 

What are AODA’s strengths?  What does AODA do well?

Now that you know a bit about my own experiences with AODA, I wanted to share some of what I think makes AODA unique and special. I draw this list from several places.  First, obviously, my own experience having gone through the curriculum. But also, for the last four years, I have read most of the degree reflections from AODA; these are what people write at the end of competing for one or more of their degrees. You can get a deep sense from these as to what people are really taking away from these practices.

 

Nature Reverence

One of the most central and abiding aspects of AODA practice is the way in which nature is central to everything we do. This isn’t just a respect for or use of nature as part of a spiritual practice, but rather, seeing the natural world immediately surrounding you at the core of your spiritual practice. AODA druidry has several key features that help members root themselves deeply within their own bioregions and practices.

 

Roots of the Beech at the Winter Solstice

Deep roots

Nature Connection: Wildcrafting your druidry.

The first is a concept of wildcrafting your own druidry, first described by Gordon Cooper years before he became Grand Archdruid. This manifests as a deep commitment to developing locally-based druids that focus on a deep understanding of your local ecology, local seasonal wheel of the year, and so on.  I wrote a number of articles on this blog about ecoregional druids in this same theme: you can see them here, here, and here. What you see with AODA druids is rather than “boilerplate” seasonal wheels of the year based on far off locations, you see all kinds of different druids based on location

 

Nature connection : Reciprocation and regeneration.

The second is understanding and set of practices that forefront reciprocation ass critical part of a spiritual path. For the last few centuries, humans have felt that they can simply take from nature with reckless abandon. In fact, we cannot, and the true cost of our actions are coming due. In AODA practice, we recognize that saying you revere nature is not enough–but rather, it must be accompanied by practices that engage, in permaculture terms, care for the living earth and fair share, taking only what we need. These practices also focus on regenerating nature. When they take up AODA druidry, all of our members engage in lifestyle changes and tree planting to help “give back.”  Many AODA members go well beyond the required work and truely embrace nature reciprocation as a core part of life, practicing permaculture or other regenerative practices. AODA druidry, then, is the deep green kind of druidry–the druidry that helps protect and heal our landscapes.

 

Nature connection: Nature knowledge.

The third aspect of nature connection central to AODA is a commitment to growing ecological knowledge about the world around you. Most people in the modern world know virtually nothing about nature, and we make it a point in AODA to change that–to have people know about nature in their local area.  Thus, all AODA members focus on learning more about their local ecosystems, through several different practices.  Regular time spent in nature, including in focus and observation, helps us gain direct experiences that allow us deeper connection.  We also read books, take classes, and learn about different parts of the ecology, geology, hydrology, and so forth with our ecosystems.  This is a powerful practice–by learning about nature, we grow more connected with nature.

 

Adaptable and Effective Rituals and Frameworks.

AODA works with a seven elemental system, including the four classical elements (earth, air, fire, and water) and three aspects of spirit (above, below, and within).  The three aspects of spirit are tied to the telluric current (earth energy, spirit below), the solar current (solar energy, spirit above) and the lunar current (nywfre, the spark of life, the spirit within).  We offer members a core daily practice, the Sphere of Protection (SOP), as a protective/balancing ritual that offers lasting benefit.  I have been working with the SOP and this elemental system for a long time, and it has been extraordinarily adaptable and useful in a wide variety of circumstances.  One ritual, the SOP, literally can do anything from setting me up for my day to help me send healing energy to a friend to doing massive land healing and blessing.  John Michael Greer once explained it to me as a “swiss army knife” and this is an apt metaphor.

The AODA's Sphere of Protection in a Tree

The AODA’s Sphere of Protection in a Tree

One of the other great things about the SOP, which is partially covered by my next two bullet points, is that the SOP is also infinitely adaptable to one’s local ecology, local beliefs, and individual practices. There are versions of the SOP floating out there using swords, oracle cards (my last week’s post), various different ecologies, and much more.  Each person has the opportunity to create their own take on this ritual, thus, making it even more meaningful and personal.

 

Creating Room for Individual Paths and Honoring Diversity.

As my story above explored, one of the other strengths of the AODA path is the way in which it appeals to people of many different walks of life and belief systems.  AODA is a path of nature spirituality, compatible with many other belief systems. It is non-dogmatic, and instead, offers you a set of tools to help you discover and develop your own spiritual practice. Within AODA, we have people who practice an incredibly diverse range of druids: polytheistic pagans, animists, Christians, atheists, Buddhists, and more. I love the fact that you can have a practice rooted in nature spirituality and keep your existing beliefs–or explore them in a new context. This allows AODA to appeal to a wide range of people from different walks of life. I think this is really important today, given some of the social and political challenges we face at present and the rise of extremists and hate groups.  Let’s let peace prevail in the quarters, and certainly, within our order.

 

Flexibility and Self Direction

AODA’s core curriculum focuses on individual choice, individual path, and following the flow of Awen.  In addition to offering individuals a set of core tools (meditation, nature observation, celebrating the seasons, the SOP), it also offers a lot of flexibility in choosing one’s path.  Members can choose to pursue any number of bardic, ovate, or druid practices while working through the curriculum.  Members also develop plans of study that are focused on their lifestyles and local ecosystems.  No two druids end up doing the exact same thing as part of their path into AODA.

 

Sacred rays of the sun

Sacred rays of the sun

Traditions and History

AODA is the oldest druid order in the US.  Established in the US in 1912, the AODA is currently 106 years old.  During that long history, it had several twists and turns, the most recent being that John Michael Greer resurrected the AODA in 2003 when it was down to less than a dozen elderly members.  Now, the AODA is thriving with 1200 members, mostly located in the USA. The SOP, the oldest of our practices, dates to sometime in the 1960s, also likely adapted from older practices.  This is a tradition with staying power, and that matters.

 

Conclusion

When looking back on my own life, I have no idea what it might have been without the AODA.  Most of the core parts of my spiritual practice, and my life today, is directly resulting from the core practices that I’ve been doing for over a decade.  AODA practices allowed me to return to my bardic arts (now an indispensable part of my life), those practices led me to study and practice permaculture, herbalism, homesteading, radically change my life, and taught me so much about nature (so much, that now I can teach others and do so through regular plant walks and herbal education).  I’m grateful to be taking this next step with AODA, and I hope some of you will join me on that journey!

 

Wine Cap Mushroom Cultivation: Wood Chips, Garden Beds, Recipes, and More June 9, 2019

How many times have you seen your neighbors getting tree work done or had tree work done yourself? The landscape company often comes with the big wood chipper and truck and then, after cutting up the wood, hauls that beautiful pile of chips off to some unknown location. Last year, our electric company came through and was doing tree work along our driveway and road to prune and cut trees too close to the power lines. We asked them to dump the wood chips on our property, and they were happy to do so. A lot of times, companies have to pay or go far out of their way to dump wood chips, and they see them as a “waste”; they will almost always dump them for free if you ask!  But a pile of wood chips are harldy a waste–they can offer you multiple yields over a period of years.  In today’s post, we’ll look at mushrooms from a permaculture and druidic perspective and see one way we can use them to both understand nature’s alchemy as well as cultivate home-grown food, focusing on using fresh wood chip piles.

 

Wine cap mushrooms on wood chips

Wine cap mushrooms on wood chips

About Mushrooms

Mushrooms are amazing: they are in a kingdom by themselves (fungi) and are in a kingdom all to themselves.  They do not contain chlorophyll, so they are unlike plants. They are saprophytes, breaking down organic matter (usually wood) and feeding on the nutrients contained within. In this way, they work as part of nature’s system of decomposition, breaking down the old so that the new can begin again. Their “bodies” consist of fungal hyphae (which are white or tan lines or threads that run through soil, wood, etc). The threads are also called mycelium. They also consist of the fruit, which is what we call a mushroom. The fruit of the mushroom is actually its reproductive system, which is what the mushroom itself sends up to reproduce (via spores, in most species).

 

I think we can learn a lot from the mushroom  kingdom, both from a permaculture perspective as well as a spiritual/druidic perspective.  On the permaculture side, the mushrooms remind us that nothing is waste: they can break down not only wood but also many of our own human wastes: cardboard, newspaper, office paper, and coffee grounds.  Amazingly, they can also be used to pull toxins and do “mycoremediation” to help damaged sites heal.  this includes pulling toxins and pollution from soil as well as pulling toxins and oils in water contaimination.  Mushrooms are truely amazing!  On the spiritual side, the mushroom is one of the great alchemists of nature: taking waste (dross) and turning it into soil which can then can nourish plants–soil is what the entire ecosystem is based upon!

 

The mushroom we are talking about today is the Wine Cap mushroom, also known as King Stropharia (stropharia rugoso-annulata), sometimes also called “Composter mushrooms” or “Garden giants.” You can purchase these online from a variety of mushroom companies; my spawn came from Tradd Cotter’s Mushroom Mountain. I’ve had the pleasure of taking multiple workshops from Tradd at our local Mother Earth News Fair, and I like his company and ethics a lot!  The nice thing about these mushrooms in particuar is that they are versitile and easy to keep cultivating. Once you have some mycelium, its possible to keep spreading these mushrooms as long as they have something to eat.  So if you have your own chipper, a ready supply of leaves or other compost waste, these mushrooms will keep on going!  So let’s talk about a few ways you can work with Wine caps.

 

Wine cap mushroom

Wine cap mushroom

Wood Chips

The techniques that I am sharing today only work on a fresh woodchip pile (less than a few weeks old). If you try this with an older wood chip pile, or in a pile that has been dead wood recently chipped, it is likely that other species of mushrooms have already colonized your pile.  What this means, then, is that when you try to colonize your pile with your own mushroom spawn, there may be considerable competititon and you may not get the mushrooms you hope to get (You also need to be *very* careful about ID in this case).

 

As I mentioned in the introduction, wood chips are fairly easy to obtain in many parts of the US, at least.  You might be able to get them from local muncipalities, and certainly, from local private tree services.  Most of them are all too happy to drop off piles of mulch to you so they don’t have to drive far to dump them and/or pay to have them dumped.  You may also be doing some of your own brush clearing; again, any fresh woodchips will do for this process.

 

Seeding Your Pile

 

To seed your pile, simply break up your mushroom spawn into smaller pieces, dig holes in your pile (a foot or less down) and add the spawn.  After the pile was dumped, in early August, a few of my druid friends and I seeded our pile in about 15 minutes.

Layers of mycelium with mushrooms growing out the top. I was removing mulch for other areas and got this amazing photo!

In addition to moisture and food, mushrooms need oxygen.  If your pile is too tightly compacted, you may only get mycelium growing on the top of the pile.  Never fear–once you remove some of the mulch for other purposes (see below), the mycelium can colonize further into the pile.

 

Fruiting

At some point, typically for Wine Caps, when the temperatures hit above 60 degrees, your pile will start to fruit.  Our pile started fruiting in April, and is still fruiting at the beginning of June.  Thus far, we’ve harvested at least 20 lbs of mushrooms from the pile.  As exciting as the huge wine cap mushrooms are, they often get buggy and full of worms.  Thus, it is best to harvest the smaller mushrooms to eat and leave the larger ones in the pile to spore and to produce food for others.

 

Spreading the Mushroom Love: Mushrooms in the Garden and More

Once you have an innoculated pile, you can use your wood chips all through your garden and as mulch.  Anywhere you do this, you are likely to get mushrooms popping up, which is an amazing food production source!  Here are some of many possibilities:

  • Mulched Mushroom Garden Paths: Add several layers of cardboard to your garden paths and then mulch with a thick layer of innoculated wood chips.  Your paths will last at least 2 years, and probably at some point, they will fruit with mushrooms.
  • Mulched Mushroom Garden Beds: All garden beds benefit from mulching. If you look at a forest, you will never see bare soil on the forest floor: it is always mulched with a rich pile of leaves, etc. This helps the forest prevent erosion and retain  nutrients. Many gardeners leave their soil bare, which allows the sunlight to quickly strip it of moisture. By adding a thick layer of mulch (straw, leaf rot, or wood mulch) you can prevent the loss of mosture, and likely, never have to water your garden again.  That’s my method: layers of mulch equals never needing to water, unless we have some kind of severe drought!  Adding your mushroom-innoculated mulch to your beds benefits the whole garden.  This page offers a lot more details on this practice, debunks myths about wood chips in the garden, and offers information on why it works.  Keep your wood chip mulch to 2-3″ deep at the most and you will have no probmes–and you will get more mushrooms. In fact, every place that we have spread this mulch has fruited at least once this spring!
  • Mulched Tree Areas: Your trees, likely, can also benefit from some innoculated mulch. I put this around my fruit trees, being careful not to mulch the trunks too closely.  This does the same thing for the trees that it does for the garden!
  • Mulched Paths: You can mulch any other paths with this approach, including forest trails and so on.  I am working on some forest trails through our wooded areas, and these mushroom mulched paths are a wonderful addition. Again, I use thick layers of newspaper or cardboard (when necessary) or simply mulch (if the forest floor is largely bare, as mature forests sometimes are).  You can further get fancy and line your mulched paths with stones. Part of why I do this is that our tick issues in Western PA have grown extremely intense; it is better for us to mulch and keep nice wide paths than to be covered in ticks (we also have guinea fowl and chickens for tick patrol, and they do a great job!)
  • Mulched Planters: You can also mulch container garden pots and planters with a light layer of this mushroom mulch.  You may not get any fruiting mushrooms (I haven’t seen any on ours yet) but you certainly will get the benefit of the water retention!

 

Wine caps growing in wood chips

Wine caps growing in wood chips

Wine Cap Cuisine

Wine caps are a mild and delicious mushroom, with a growth habit similar to a portabella.  They do not have a strong flavor, and when they cook, they produce a lot of liquid, which needs to be accounted for in any recipe.  For the best way to taste the mushroom flavor itself, you can simply fry these in some olive oil or put them on the grill brushed with olive oil.  You can also stuff them (I like to stuff them with rice, veggies and cheese) or make a simple cream of mushroom soup.  Essentially, any recipe that calls for a portabella mushroom can be instead used with a wine cap.  Here’s one such recipe I made this week

Wine Cap Mushroom Soup

  • 1 lb of wine cap mushrooms, washed and sliced
  • 1/2 cup marsala wine
  • 2 tbsp olive oil
  • fresh thyme, chives, and parsley
  • 1 onion
  • 2 garlic cloves, crushed
  • 1 cup sliced kale
  • 1 quart vegetable or chicken broth
  • 1 cup heavy cream
  • salt and pepper to taste

Sautee the mushrooms in olive oil until they start to soften (about 5 min).  Add the wine, onions, and garlic, and simmer for an additional five minutes.  Add the broth, herbs, and salt/pepper and put a lid on your soup, allowing it to cook for 15 more minutes, until the mushrooms and onions are tender.  Remove from heat.  Add kale and heavy cream, and let the flavors meld on the stove for 10-15 min before serving.  Serve with some fresh chives on the top.

 

Examples of older wine caps, not as good for cuisine due to the worms. Cut the small ones instead.

Radical Mushrooms: Kitty Litter and Other Decomposition Projects

I didn’t stop with the wood chip pile with regards to how to keep working with the Wine Cap mushrooms.  I wanted to use mushrooms t help break down other “waste” products at the house.  have three cats, and they have long been using natural plant-based cat litters, usually a pine base or a wheat based litter.  I saw instructions like these, knowing that people use kitty litter (fresh) for mushroom cultivation for eating.  While I had no intention of eating mushrooms grown in used kitty litter, In this case, I was wondering if the mushrooms would work in this litter to help break it down (and thus not put it in a landfill, but return those nutrients to nature).  I first started with a regular compost pile, putting a few palattes together, which in about 1.5 years, was full of cat litter.  I put some mushroom spawn in the pile in the fall, at the same time I seeded the much larger mulch pile, but nothing happened.  I think it had too much ammonia and not enough oxygen.  I took the palatte composter apart, and instead, spread the kitty litter in a thinner area, only about 6″ deep.  I again seeded it with mushroom spawn: and this time, it worked.  I now have a kitty litter composting area.  I add litter only to one side, and allow the mushrooms to slowly break down the litter that has sat longer.  This simply stays on the edge of the woods, effectively eliminating the landfill and returning those nutrients to the earth.  I call this a mushroom win!   I will also note that I do *not* pick or eat the mushrooms in this pile, but other wildlife seems to enjoy them.

 

I hope this brief look into how to tranfsorm “waste” into resources for the druid’s garden is helpful and inspirational to you!

 

Cultural Appropriation, Plant Relationships, and Nature Connection March 31, 2019

As a druid, someone who connects to the local landscape spiritually, I’ve gotten my fair share questions about cultural appropriation and druidry’s relationship to indigenous practices, particularly traditions indigenous to the USA. The conversation may go something like this, “So druidry, is that like Native American?” My response is, “Druids and Native Americans both honor and respect the land, and see spiritual significance in nature.  However, Druidry comes from a different cultural tradition (the British Isles, particularly Wales) and our relationship with the land, spiritual practices, and celebrations are completely different than indigenous peoples in North America”  Another thing that happens with some frequency is that I describe something on this blog, like land healing, building sacred spaces, or other such spiritual work. And someone who has never commented before leaves a comment that says something like “You don’t have a right to do that, this land belongs to Native Americans” or “You need to ask permission from those who used to live here to work spiritually with the land.” In my time in druid leadership in various places, I see a lot of white druids seriously grappling with these same kinds of questions and issues–and so I want to share my thoughts.

 

Another observation: here in the US, white people who are trying to reconnect to their land spiritually carry around a lot of baggage. Guilt about the atrocities that were committed so that we could live on this land, guilt about what was done before we were born, guilt about always being an “imposter” here on the land, guilt about living here now. Even if you don’t know your family history, if you are white, the cultural history and legacy of the broader US are more than sufficient. There’s also a lot of fear–fear of connecting deeply with nature, fear of appropriation (even inadvertent appropriation), fear of doing something wrong, of somehow doing more damage than has been already done. I never realized the extent of this fear and guilt–even within me–till I met druid who had recently came from Europe and moved to the US. I connected with her at a druid event where I was leading a workshop and ritual. After the workshop, she said to me that she felt that Americans were so afraid of their land. After her comment, we had more discussions and I started to pay attention, and I realized how acute her observation was, even within me.  I’m afraid I will do more harm and dishonor the ancestors of the land that came before me.  I want to do good. Culturally, there’s also this idea that if you are a white person, you really don’t have the right or privilege to connect with the land here. So the guilt sets in, the fear sets in, and people do nothing.  How, then, can white American druids build a relationship with nature, given these cultural complexities?  How can we build a relationship rooted in honoring the ancestors of the land and recognizing culturally, what work we have to do? And, do we have a right to do so? And why should we? Those questions are the subject of today’s blog post.

 

Building connections with nature

Building connections with nature

As I’ve discussed before on this blog, druidry as a spiritual path is ultimately about connection and relationship building. People who find druidry and take up the druid path are concerned with building deeper connections to nature, physically and in spirit, and in living a life that is nurturing of the earth rather than destructive of her. People from all walks of life, ethnicities, religious backgrounds, etc, can join the druid tradition; it is open to anyone who seeks this path. I want to frame this entire discussion about cultural appropriation in terms of relationship, as I think it is a useful and productive lens. So let’s start by thinking about the definition of relationship. Here are a few dictionary definitions, useful to get us started. Definition A: “the way in which two or more concepts, objects, or people are connected, or the state of being connected” and B: “the way in which two or more people or groups regard and behave toward each other.” In the case of druid practice, we are exploring ways that we, as 21st century human beings living in specific ecosystems, and coming out of specific cultural and historical traditions, connect spiritually with our living ecosystems around us. My definition here, then, accounts not only for a specific person, but that person living in a specific context, and bringing specific history with them.  And it is this “cultural and historical context” that has everything to do with appropriation–but also, nature relationship.

 

Here in Pennsylvania, prior to white colonization, old growth forests covered the land, producing massive amounts of mast crops (acorns and chestnuts) with about 1/3 of the total forest cover in hardwood nut trees; streams were clear and full of fish; animals and hunting lands were abundant. Native Americans, as M. Kat Anderson describes in Tending the Wilds, tended these lands and had them in a very healthy state of abundance. As non-industrial societies, they depended on the land, build spiritual practices surrounding their relationship to the land, and many tribes had rich animistic traditions surrounding the land and her spirits. Traditions that, in some cases, spanned hundreds or thousands of years.  Framing this in terms of relationship–generations upon generations of Native Americans were tending the wilds and cultivating a sacred relationship with their landscape. Every person in that tribe gained strength from those ancestral connections to land, established over generations upon generations. Even for a native person today, those connections are still present, and I think they are beautifully described in the works of Robin Wall Kimmerer, among other native authors.

 

But a white person’s cultural relationship to our local landscape here in the USA is completely different. Let’s take a look at my own cultural relationship as an example.  As a white person living in Western PA in the 21st century, I can trace my ancestors back to the late 1600’s and 1700’s arriving on American soil.  My ancestors were some of the first people to arrive in what is now known as Pennsylvania; and some of the first to push westward into Western PA and settle the Laurel Highlands region. My family heritage is Irish, Welsh, Scottish, English (about 75%) and German (25%). The strongest cultural heritage I grew up with was Pennsylvania German (Dutch) traditions, passed on to me in some small ways by my grandmother. This makes me very, very white, and the descendant of coal miners, farmers, steel mill workers, loggers, and other people who worked hard to colonize and extract the rich resources of Pennsylvania to fuel growing industrialization. In our family records, and in my own ancestry research, I know that when my ancestors first arrived, these lands were a cornucopia of abundance and were pristine. Within less than 150 years due to their efforts, these lands were desolate wastelands, extracted of their wood, coal, iron, tannins, animals, fish–anything that could feed the industry.  I know from a copy of the Department of Forestry’s Annual Report from 1898 from PA, that less than 4% of forest cover remained by the turn of the 20th century in counties where my ancestors settled. Further, in less than two centuries, Native peoples who made these lands their home were slaughtered to extinction (Susquehannok) or forcefully relocated to “Indian Territory” in Oklahoma (Shawnee). When I look upon the lands where I was born, lands that are still the subject of many extraction activities, I have to recognize the colonialist legacy that produced me. That’s the cultural and historical reality of the blood that moves through my veins.  Regardless of how much I have personally worked to reconnect with the land, I cannot deny or change this history.  My ancestors directly participated in these atrocities.  I reap the benefit of them today.  My ancestry offers me little positive spiritual “connection”, historical or otherwise, to this land.  So I return to my original question, “How, then, can I, as a white druid, build a relationship with nature?”

Acid Mine Drainage--a local stream demonstrating the cultural legacy of white people in this region

Acid Mine Drainage–a local stream demonstrating the cultural legacy of white people in this region

 

Probably the worst way to answer these questions is to engage in cultural appropriation. When we look at the above–it makes sense that no white person wanting to connect spiritually with nature wants the cultural and historical baggage that being white on this soil brings. (For the record, it doesn’t matter if we want it, it is ours and we need to acknowledge it and work to right these wrongs). And so, a white person might be drawn away from their own cultural traditions, which offer no spiritual connection to the land, and instead, attempt to shift themselves into a different relationship with nature. Some people choose to do this, most unfortunately, by trying to appropriate various Native American traditions. Some have tried to spiritually practice like a Native American, of appropriate Native American traditions or beliefs as their own, or, in the most extreme cases, even claiming to be offering ceremony in a Native American way or in the way of a specific tribe. I have seen some Native Americans call such people who appropriate their traditions “plastic shamans”; and I think the term is apt. In other words, these white people are attempting to claim the relationship to the land that only Native Americans have a right to. Understanding this issue as tied to relationship, the appropriation is not just about appropriating specific ceremonies or traditions, but really, it is an attempt to claim that indigenous relationship to the land and her spirits. (There are exceptions: in some limited cases, a white person has been welcomed into a tribe or by an elder and taught with intention.)

 

The relationship metaphor is a really useful one here for breaking down why cultural appropriation is so problematic and why cultural appropriation should have no place in the druidry–or any nature-based spiritual practice–of white people. You might think about your current relationships you have with other people: each one is unique, each one is different. Your immediate and extended family and friend network are all relationships cultivated over a long period of time. Each person in you know has a different relationship with you than any other person. Maybe one friend is fun to hang out with and chill out, but another one is a good travel partner, and still another you can share your deepest secrets with. If you have a partner or spouse, certainly, that relationship is very sacred and very unique.  You wouldn’t want another person to try to barge in and claim your spouse as their own–you would rightfully be defensive, angry, and demand that person stop. That’s essentially what I think appropriation is–taking someone else’s relationship with the land and claiming it as yours. It is no wonder that people whose traditions are subject to such appropriation are rightfully upset about it.

 

Further, relationships are complex and nested. I’m an individual, yes, with my own ethics, spiritual path, and decisions to make. I’ve worked hard to build my relationship with my local land over time.  But I bring with me–in the very blood that flows through me–the DNA of my ancestors. I bring with me, for good or for ill, that cultural legacy and that history, the choices that they made, and I am living the benefits and consequences of those choices. As a white person, I simply cannot hope to have the same kind of relationship that a Native person has on this land today–because relationships aren’t just about individuals, they are about cultures and generations of people. Under no circumstances could I *ever* replicate someone else’s cultural relationship to the land, even if I tried.  Not only is trying to do so problematic from a cultural, ethical, and historical standpoint, it is deeply problematic from a spiritual one (and I don’t think the land spirits are having any of it).

 

My druid's garden full of sacred plants!

My druid’s garden full of sacred plants!

Now, let’s take a look at a very specific plant example here, to further illustrate my point. A few posts ago I wrote about the issues surrounding white sage and other at-risk plants. Let’s dig into white sage specifically, as it is an American plant used by a number of native traditions. There are a lot of different perspectives surrounding white sage and whether or not white people should use it.  These perspectives range from “don’t even look at this plant if you aren’t native” to “buy white sage from natives and support them” to “anyone can use this plant for any purpose.” I think the first line of reasoning suggests that only one culture can have a relationship with a plant that grows broadly, thus, cutting off that plant medicine and spirit to anyone else. As a druid, I see all of nature as sacred, particularly, the nature growing in my own ecosystem, and I think each person and culture can build new relationships with plants. At the same time, I also think the last perspective is problematic, as that is the source of white privilege and cultural appropriation.  What I see as the thing here is acknowledging that other cultures and people may have a specific relationship with a plant, and it is not ok to try to mimic that relationship with a plant. Instead, white druids and others can build their own relationships with plants–relationships that are their own. White sage certainly has chemical properties that may help clear and heal. However, native tribes, such as the Luiseno and Cahuilla people in California, built up a very sacred relationship with white sage over millennia. Someone who is not part of that cultural legacy has no right to try to claim that specific relationship with white sage. This goes back to why indigenous peoples get upset when white people try to appropriate their plants and ceremonies–it’s trying to lay claim to a spiritual relationship that belongs to a culture.  If the plant’s use comes from a cultural tradition that you can rightfully access, then great, access it.  But if it doesn’t, those doors are closed to you, and you will never have a key. But it will be yours.  But what you DO have the ability to do is to create your own relationship.  It will be a different door.  It will be a different relationship. It will be a different key.

 

 

The land, her spirits, here in the US, even after all that is happened culturally, welcome relationships with white people.  But for white people living here, these must be *new relationships* and they need to be built upon acknowledging and honoring the past, building trust, and about reparations, accountability, and building trust. It is up to each of us to forge those connections, and for larger druid groups to start to do that on a broader, generational level. In other words, white people have build those relationships ourselves, and they are going to be inherently different looking because of our own identities, cultures, and histories. This is why talking about cultural appropriation matters–because we have our work cut out for us, and there are no easy short cuts. If we want to build deep, meaningful, and lasting relationships with the land here, we’ve got to do the work from the ground up. If we are appropriating someone else’s culture and spiritual practice, we aren’t doing the hard and necessary work of relationship building for our own tradition–hence, we are perpetuating more colonizing behavior.

 

So, as white druids living in 21st century American soil, we have a lot of work ahead of us.  I see at a number of things that we can do to build our own traditions and relationships with this land, and offer this list as a starting point.

 

A love of the land and nurturing of spirit

A love of the land and nurturing of spirit

Become a nurturer and healer of the land. Reject the cultural values of exploitation and colonization that have shaped white people’s legacy here on American soil. Instead, work to reduce your own ecological footprint, learn to heal the land (through permaculture, sustainable living, conservation, other means), and develop a very different relationship with the physical landscape than other white people, past or present. Relationships with spirits are mirrored on the physical world. To get the land and spirits to trust you, to recognize you are different than other white faces that have come before, you have to behave differently–outside of the typical behaviors of exploitation. This is part of breaking down the past cultural legacy and establishing new patterns.

 

Honor the ancestors of the land and recognize those who came before you on this soil.  I think there are lots of ways to honor the ancestors of the land, and here are a few of those that I use.  First, learn about who the ancestors of the land where you live. Learn about who they were, what they did, how they lived, their stories, and what happened to them. For example, the peoples who lived where my home is located now were Osage, Shawnee, and Susquehannock. Today, the Osage and Shawnee are in Oklahoma, which is where they were forcefully moved by the US government. The Susquehannok are said to be extinct. (To find out who used to live in your region,  you might start with this site.) Once you know about them, find some way of honoring them regularly: perhaps say their names at the start of your rituals, create a shrine, or do an honoring ceremony as part of your practice.

 

Support and recognize the rights of indigenous peoples today. If there are still native peoples in your area or region, find ways of supporting them–if they need someone to come to a fight or take a stand, be that ally.  If there are not native tribes in your area, consider finding a cause that you can assist in that supports the rights of indigenous people regionally or globally. For example, I donate regularly to an organization called Cultural Survival, which fights globally for indigenous peoples’ rights. I also subscribe to their mailing list, which often has items you can take action on and keep you informed about global developments. I also think, as a white person, it is really important to do the “ground work”  to speak up for indigenous rights. Have compassionate conversations with other people about cultural appropriation, indigenous rights, and history.  Talk about these issues.  Recognize your own flaws and misjudgments.  Apologize. Learn and grow.

 

Recognize that we are building relationships, over time, in a new way. Because we are white people on US soil, we have very little to build upon. We are here, inventing and growing this tradition organically, a tradition imported from white ancestors, yes, but from a far off place. While this is a major challenge before us, it is also a really exciting opportunity.  In permaculture terms, we talk about the problem being the solution–in this case, our problem allows us to build something anew.  Something that responds to this time, this place, and honors our own path as white druids in the 21st century while not dishonoring those who were here before us. This requires us to deeply invest our time in learning about the land through building nature wisdom, nature connection, and our own rituals.

 

I hope this piece is helpful for those white druids who are struggling with these issues.  For this post, I am indebted to members of Sun Spiral grove, who spoke with me at multiple settings about these issues, and including members of the grove who read and offered me feedback on this post.  I also realize and recognize that there may be things I haven’t thought about.  This is a tough topic, and I appreciate your respectful feedback. Blessings!

 

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.