Tag Archives: peace

Rituals and Prayers for Peace

Peace is a fundamental part of the druid tradition. The ancient druids had roles as peacemakers and justices, and today, many druids find themselves in a position of promoting and fighting for justice and peace.  A lot of this work is happening right now: working towards for the equal rights and treatment of black, brown, and indigenous people; fighting on the front lines of the pandemic as a medical worker or essential personnel; or and trying to work for inner peace in these challenging times, just to name a few.  Given what is happening at present, it seems like a very good time to start, reaffirm, or deepen a spiritual practice that focuses on spreading peace. Thus, in this post, I’ll share a peace meditation, peace prayers, and peace rituals that you might use as part of your practice. I also think that the more of us that do the work of peace in our spiritual lives, the more peace we can spread throughout the world at this very critical time when it is so needed.

Meditations on Peace

Peace

Mediations on peace can be an excellent first step in starting or re-affirming a peace practice as part of your spiritual work. I find two kinds of meditations that are particularly useful for this: discursive and energy visualization.

Discursive meditation allows us to work through difficult concepts and come to deep understandings. Meditating on the definition of peace–what it looks like, what it entails, and what it would take to bring that peace into the world can be highly productive.  You might explore peace from multiple angles:

  • Definitions: what is peace to you? How do you define it?  What features does it have?  How might this definition align with or deviate from other perspectives?
  • Peace within:  What does peace within look like? how might you foster peace within? What are the concrete steps you can take?
  • Peace at home: What would peace look like in your own life and in your immediate family? How can you foster peace at home?
  • Peace in your community: What might peace look like in your broader community? In your country? In the world?  How can we foster peaceful interactions in our communities, especially among diverse groups?
  • Peace between humans and the land: What would peaceful interactions look like within your landscape? How can we foster peaceful interactions between human and non-human life?  How can we be at peace with nature? How can we achieve balance?

This set of meditations can take some time, but it is certainly worth work doing.  I recently worked through this list, doing five distinct meditations for each of the bullet points above.  This helped me affirm my commitment to this work, both within and without.

Envisioning and visualizing peace is a second meditation technique, this one with an outward focus.  For this meditation, you might focus on one of the above spheres (e.g. peace within, peace in your immediate surrounding, peace in your local community, peace in your country, peace in the world, peace among humans, and non-human life).  The alternative is just to focus on peace broadly and let the energy go where it is needed.

Towering White Pine, Parker Dam State Park, PA

The white pine, the tree of peace here in North America

Begin this meditation by sitting quietly and focusing on peace within.  Pay attention to your breath (using breathing techniques, like the fourfold breath or color breathing, both described in the Druidry Handbook by John Micheal Greer).  Recognize that this initial step can take some time–both in terms of an individual meditation session or a number of sessions.  For me, peace within means a quiet mind where I am able to slow racing thoughts, anxiety, or any other stressors and just be in the present moment.  I breathe through this for a while and then continue.

The second part of the meditation is simply sending some of that peace out into the world, directing it to whatever sphere you see fit (a caveat here–keep your direction of peace broad and unspecific.  Let spirit work with your intention as is best.)  You can envision peace in the four quarters of the world, for example, or envision specific scenes that would promote peace over violence (use some of your meditations from the first meditation activity).  I think this should be fairly intuitive–the more you practice, the more you will be able to send peace.

Prayers for Peace

Prayers for peace are also a wonderful way to begin, continue, or deepen a peace practice. Within druidry, both of the most common prayers invoke peace, justice, or both:

The Druid’s Prayer for Peace

Deep within the still center of my being, may I find peace
Quietly within this grove, may I share peace
Gently within the greater circle of [humanity / all life] may I radiate peace.

The Druid’s Prayer (Gorsedd Prayer)

There are actually a few different versions of the Druid’s (Gorsedd) Prayer.  For peace prayers, I prefer this version, which Iolo Morganwg attributes to the Book of Trahaiarn the Great Poet

Grant, oh spirit, Thy protection;
And in protection, reason;
And in reason, light;
And in light, truth;
And in truth, justice;
And in justice, love;
And in love, the love of spirit,
And in the love of spirit, the love of all existences

Peace Within: A Daily Peace Ritual

In druid rituals stemming from the druid revival, we often begin by declaring peace in the quarters (either going around the circle starting in the east (AODA style), or crossing the circle (e.g. going from north to south and east to west, OBOD Style). I have found that in this time, affirming peace in the four quarters, as well as within, has been a very useful daily practice and have developed the following ritual for peace.  I’ll first share how I do it, and then share the general model that you can adapt.

Grandmother Beach asks for peace

Each morning, I go out to care for our homestead flocks (our chickens, guineas, ducks, and geese). This is part of my morning ritual–and after I’m done letting everyone out of their coops, filling up water buckets and food troughs, I make sure I pause, take in the day, and declare peace. I just stand in the yard and spend a moment meditating on each direction (I start in the east since that is where the sun is rising).  I observe the east, seeing birds, watching the sun through the clouds, and paying attention to the air.  Then I say “May there be peace in the east.”  I do the same thing at each of the remaining three directions.

Finally, I focus on my own person and put my hands on my heart and say the Druid’s Prayer for Peace.   This is my adaptation from the OBOD’s Prayer for Peace.  I’ve adapted OBOD’s prayer to expand to all life, not just human life. And so I say:

Deep within the still center of my being, may I find peace.
Quietly, within the circle of this grove, may I share peace.
Gently within the circle of all life, may I radiate peace.

I then intone three ogham for peace, Koad (Grove); ifin (Pine), and Eastern Hemlock (Onn).  The first ogham is the grove ogham, representing the grove of trees coming together to resolve disputes and come to peace.  Thes second is pine, which has been a symbol of peace in North America for millennia, and I honor the peace of the ancestors of the land hereby intoning it.  The third is Gorse, which represents hope, potential, and the possibility for change.

This simple daily ritual helps me not only radiate peace and embrace life in the broader world but send a little bit of that peaceful energy out.  It also helps me get off on the right foot during this challenging time.  Here’s the ritual in a condensed form that you can use:

Druid’s Daily Peace Ritual

Face the east and quiet your mind.  Visualize peace in the east.  Say “May there be peace in the east.”  Do the same with the other three directions: south, west, and north.

Place your hands on your heart and say the Druid’s prayer for peace.

Deep within the still center of my being, may I find peace.
Quietly, within the circle of this grove, may I share peace.
Gently within the circle of all life, may I radiate peace.

Intone the three ogham three times each. As you do, envision peace radiating outward:
KO-ud
EE-van
OR

Cross your arms and say, “I thank the spirits for peace, justice, and blessings.”

Honoring the Peacemakers

A final thing that I do to envision peace is to honor the ancestors of the druid tradition.  The ancient druids were considered wise people who were justices, diplomats, and peacemakers among their people. This is an idea to which I can try to strive.  Meditation on this concept regularly along with some ancestor-of-tradition work can support this practice.

You might consider honoring other ancestors of peace in your practice, those peacemakers of the past whose work in the world is useful to remember.  Dr. Martin Luther King, James Farmer, or others who have fought for racial peace might be good focuses right now.

The Work of Peace

The work of peace is not easy, but extremely necessary to create a more equal, just, and welcoming society for all. I hope these simple practices support you during this very challenging time and offer you some additional tools in the work of peace in the world.

A Framework for Land Healing

Ginseng my family grew

American ginseng in our sanctuary

In the next few months, the forest that I grew up in is going be cut and torn up to put in a septic line.  A 40-60 feet path, at minimum, will rip a tear through the heart of it. This is the forest where I grew up, where my parents and I have created a refugia garden, a wildlife sanctuary, and native woodland plant sanctuary.  It is just heartbreaking to tend land carefully, only now, to have this awful thing happen that we have failed to stop. This is the forest that taught me so many of these lessons of land healing. The forest had just gotten to a point where it was once again vibrant, where the ramps started to creep back in, and the mature forest trees now stand, growing above the stumps that have rotted away. I feel powerless, knowing that despite getting a lawyer, writing letters, attending meetings, and banding together with neighbors, this septic line through the woods will go forward. As sorrowful as I am about this happening, I know that this happens everywhere, all the time, and this is exactly why land healing matters. This same situation is being repeated all over the globe as “right of ways” are used to cut through lands for oil pipelines and more. This is one of the many challenges of nature spirituality in the 21st century and one of many reasons to practice land healing.

 

In last week’s post, I offered many suggestions for why we might want to take up the work as a land healer as a spiritual practice.  In this week’s post, I’ll offer my revised framework for land healing.  I first wrote an earlier draft of this land healing framework on my blog a few years ago. I’m returning to it now as my own work with this has gone in some unexpected and interesting directions, and I am feeling the need to deepen and revisit it.

 

Land Healing: A Framework

Land healing work may mean different things to different people depending on life circumstances, resources, and where one feels led to engage. The following is a roadmap of the kinds of healing that can be done on different levels, a roadmap that I’ve developed through my own practices over my lifetime.  I recognize that healing can include multiple larger categories.  Some people may be drawn to only one or two categories, while others may be drawn to integrating multiple categories in their spiritual practice.  The important thing isn’t to try to do everything–the important thing is to start small, with something you can do and sustain over time, and build from there.

 

Physical Regeneration and Land Healing Practices

Physical regeneration refers to the actual physical tending and healing of the land on the material plane.  Most ecosystems we live in are degraded due to human activity and demand throughout the last few centuries.  One of the most empowering things you can do is to learn how to heal ecosystems directly, whatever environment you live in: urban, rural, or suburban. These practices are wide-ranging and include so many possibilities: creating community gardens, conservation activities, regenerative agriculture, restoring native plants, growing plants on your balcony for pollinators, converting lawns to gardens, scattering seeds, creating habitat, cleaning up rivers, putting in riparian zones, helping to shift land management practices of parks in your city, helping address stormwater issues, and much more. Thus, physical regeneration is work we do on the landscape to help the land heal and be restored to a functional and healthy ecosystem.

 

One of the things I want to stress here is that some form of this work is available to everyone–we are all rooted in a local place with the earth beneath our feet. But the specifics of this work will vary widely based on where you call home and what kinds of opportunities might be available. Thus, if you live in a city, your work will look very different than someone who lived in a rural area on land.

  • Building knowledge about ecosystems and what yours traditionally looked like and more broad systems theory so that you can know where and how to intervene
  • Learning and practicing permaculture, regenerative agriculture, and other land tending techniques that are focused on regeneration and repair
  • Supporting and volunteering in organizations that are doing conservation and habitat restoration work (this is especially good for those without land or who live in cities)
  • Work with others in suburban and urban settings to develop sanctuaries for life (for good examples of this, I suggest the Inhabit film)
  • Develop refugia on land you have access to create a sanctuary for life
  • Develop wild tending practices for whatever settings you belong to (urban, suburban, and rural)

Physical healing of the land is also deeply healing for the soul.  As you bring life back, you bring those same healing energies deeply into your own life.

 

Metaphysical Land Healing Practices

In this framework, metaphysical healing work refers to any energy or ritual work on the etheric or astral planes focused on bringing in healing energy or removing suffering. There are several basic types of energetic healing you can do, depending on the state of the land.

 

Land Blessing Practices

The first layer of metaphysical work with the land are land blessings.  Ancient peoples engaged in many such blessing ceremonies to ensure the health and abundance of the landscape around them–both for the benefit of the land itself and for the survival of everyone who depended upon the fertility of the land. This is a form of energetic work that raises positive energy for the good of all.

 

Energetic Healing: Raising Energy to Help Heal the Land

Energetic healing is raising positive energy in some form to work to infuse the land with such energy for healing–this is bringing love and light into damaged places ready to heal (think about a forest after logging, a fire, a drought-stricken area that is now receiving rain, etc). Using the metaphor of a sick human can help put the differences between this and palliative care (below) in perspective. In this case, a sick person has recently undergone an illness but is now in the place to recover. This person might need a lot of visits, good medicine and healing food, and positive energy. This is the idea of energetic healing.  Energetic healing most often takes the form of rituals and ceremonies in the druid tradition, but those skilled in other kinds of energy healing like reiki may find that of use.

Listening to the plants

Land healing in all forms

 

Palliative Care: Encouraging Rest, Sleep and Distance

The opposite of energetic healing is palliative care–and much of our world right now needs this kind of support.  This is what I will be doing for our land that is getting cut to put in a permanent septic line. To return to our sick person metaphor, this is a person who has been engaged in a long illness with an ongoing disease or someone who is facing a terminal illness, and they are continuing to suffer. With palliative care, the best you can do is try to soothe the wounds, let them rest until the worst is over. Palliative care, however, should be used for places with ongoing destruction or for sites that will soon have serious damage. Thus, we use energy techniques in both cases, but in one case, the goal is alleviating suffering wherein the other case, the goal is active healing.  You don’t want to be raising a ton of energy in places where active damage is occurring or will soon occur.

  • Rituals that offer soothing, rest, or distance are particularly good for these kinds of cases.
  • Helping put the spirits of the land to sleep is a key skill in this area (I will share more about this in an upcoming post, haven’t yet gotten to writing this set of practices on my blog yet)

 

Witnessing, Holding Space, Honoring, and Apology

A specific subset of Palliative care is the work of witnessing, holding space, honoring and apology. Part of the larger challenge we face in today’s world is the collective ignorance and lack of willingness to pay attention to what is happening to the world, the ecosystems, the animals, ourselves. Thus, choosing to engage, and choosing to see and honor, is critical work–and really, some of the most important we can do. Being present, witnessing, holding space, offering an apology is work that each of us, regardless of where we are in our own spiritual practices and development, can offer. The much more advanced practices, such as psychopomp work, are also part of this category.

  • Suggestions for witnessing, holding space, and apology
  • Some of my recent writings on working with extinct species and rituals for extinction are in this category.
  • Psychopomp work, also, falls into this category, in that it is actively holding space and helping spirits of the land or of dying animals/trees/plants/life move on.
  • Acceptance of our own role in all of this as well is useful.  Joanna Macy’s work on Coming Back to Life and her many rituals I think in that book are really good tools for this category and the one below.

 

Healing Human-Land Connections and Fostering Interdependence

Prevention is the best medicine. Another consideration for land healing work is to “repair the divide” and help shift people’s mindsets into a deeper understanding of the interdependence of humans and nature. For generations, culturally, particularly in the west, humans have been moving further and further away from nature and deep connection and don’t see the land as having inherent value beyond any monetary (e.g what resources can I extract for profit). Many humans in the 21st century have almost no connection to the land, and thus, I believe, are not willing to step in to prevent further damage. Thus, part of land healing work can involve us building and healing human-land connections, but within ourselves and in our larger communities. A big part of this is reframing our relationship to nature and to our broader land, giving it inherent value.

Permaculture Triad for Druidry

Permaculture Triad for Druidry

 

For this, I see at least two direct needs:  the first is making changes to our lives to be more in line with the carrying capacity of the earth and regenerative practices.  The second is to help repair human-land connections through working at the level of mindsets and developing new ways and paradigms for humans interacting with the world.

 

Some ideas in this direction:

 

Land Guardianship

If we are to put many of the above practices together, you might find yourself in a guardianship role.  That is, making a long-term commitment to adopting a piece of land, as a protector, healer, and warrior. Committing yourself to that land, working with the spirits of the land closely, and throughout your life.  I’ll be writing more about this in the coming months as a deeper practice.

 

Spiritual Self-care for Land Healers

A final piece, and one that is critical, involves our own self-care. Digging oneself into this work involves being faced with damaged ecosystems, places that you don’t want to see, statistics that you don’t want to read. It involves taking a hard look at our own behavior, the behavior of our ancestors, and engaging in self-critical reflection on “automatic behaviors” in our culture.  This all takes its toll. So a final consideration for land healing work is our own self care, and how we can connect with nature to form reciprocal healing relationships.

Some practices that help with self care include:

 

Integrating practices

Many of the above practices can be integrated and woven into a complete whole.  I’ve written some of the ways you can integrate, particularly through the Grove of Renewal practices.  I’ll be talking more about this kind of integration in future posts.

On Being a Minority Religion and Paths to Building Respect

“I’m sorry, I’m unavailable to meet on that day.”

A pause, “well, why is that? This is an important meeting.”

“Because it is a major holiday for me, and I am taking a personal day to celebrate it.”

Another, longer pause.  “Wait, your holiday is Halloween? That’s not a religious holiday.”

“No, my holiday is Samhain, which is a holiday dedicated to my ancestors. Modern Halloween traditions actually derived from this much older holiday.”

Another pause. “Can’t you celebrate it on another day?”

“No.  The timing is critical to the celebration. Would I ask you to meet on Christmas or Easter?”

Another pause. “That’s not the same thing.”

 

The above interchange is a fairly common interaction fairly typical of my workplace experiences in being a minority religion, a druid, here in the USA. In fact, I had this exchange with someone just last week. Since this kind of thing seems to come up around Samhain, in particular, I thought I’d take some time today to share my perspective on some of the challenges that people like me, walking a minority religious path, face.  But most importantly, I’m going to share some ideas for how we can build bridges and build respect (beyond mere tolerance, but actual understanding).

(*I use the word “religion” understanding that this word represents the dominant term for people who have a spiritual path.  A lot of druids don’t like it, and I don’t necessarily like it either, but it gives certain credibility and legal standing–so I choose to use it.)

 

Challenges Druids and other Nature-Based Religions face

Minority religions face a lot of challenges in general in the modern US.  Some of the challenges we druids face are shared by other minority paths, and others are unique.  Here are some–certainly not all–of some of the typical things that people walking the druid path may face.

Just being a druid!

Just being a druid!

 

Invisibility. The Pew Forum offers some general demographics on Religious life in the US.  If we use the numbers from their Religious Landscape Survey,  nationwide, the category “pagan or Wiccan” (which is the closest one can likely get to druid) has about 0.03% of the population.  In other words, my path isn’t even listed on the survey, and so, we are much lower than 0.03%.  Some druids do identify as pagan, others do not, so it is really hard to tell exactly how many of us there are.

 

But regardless of the specific percentage, because there are so few of us, people have no idea who we are or what we do.  This is actually beneficial in some cases, as assumptions are hard to change (ask anyone calling themselves a witch about that!)  I’m of the opinion that a blank slate is better than a slate filled with misinformation. A blank slate means that I can educate people who ask me about it in a productive way (at least some times) and define “druid” in ways that actually represent our practices.  Recently, for example, I told my employees that I was taking Samhain off. They were supportive, and one of my newer employees asked me, what’s a druid? And I was able to respond in a productive way, and we had a good conversation, and she wished me well on my holiday!

 

On the other hand, you do have things like RPGS, World of Warcraft, and D&D that paint druids in a certain light.  If people find out I’m a druid, I sometimes people get the impression that I run around in robes lobbing globes of green nature energy at villians. Again, not necessarily a bad impression, but also, not quite right.

 

This invisibility also means that holidays aren’t recognized, and as my opening example discussion shows, that can lead to other kinds of difficulty.

 

Intolerance.  Like any other religion with a “pagan” label, a lot of druids worry about what happens when their conservative Christian neighbors learn about who they are or what they might be doing. Some druids choose to do public ritual to help build tolerance, while others simply want to be left alone to do their own thing.  Last year, the Wayist Druids in Tennessee decided to do a public ceremony and had some trouble with the local conservative Christians. But often, these protests are more bark than bite.  The Wild Hunt reported on two recent events that were slated to be protested by conservative Christians, and in both cases, the protesters, few in number, showed up briefly and left pretty quickly. And yet, even one or two intolerant people can make doing anything public very uncomfortable. One of the things that I worry about where I live, for example, is that I’m in a rural area that does have a fair share of hate groups. There’s a Moose lodge nearby that is a known hate group hangout, very rural, only about 5 miles north. Their presence so close to where I live certainly gives me pause.

 

Lack of Basic First Amendment Rights and legal protections.  I am a legally ordained clergy member through the Ancient Order of Druids in America, a federally recognized religious organization in the US.  Despite this federal legal recognition, I am not permitted to perform religious ceremonies in my home state (Pennsylvania) because PA state law says that in order to be recognized at the state level, my “church” must have a building and meet regularly.  With the 15 or so practicing druids in my region, this is simply an impossibility. Technically, we do have a building (our home) and meet regularly (about 3-4x a year for grove events).  But this doesn’t “count” from the state’s perspective–they only want organized religions that look and act like Christianity to be legally performing ceremonies.  You find a lot of these kinds of things–assumptions that “religion” equals things that look and act like Christianity.  Many states have laws that are really designed only to allow traditional religions to be recognized, and that’s a sad thing.  But things are changing if the battle over veterans’ tombstones is any indication.

 

Small altar in the woods

A simple altar on public land

Lack of Places to Celebrate. Especially in urban and suburban areas, it’s surprisingly hard to find quiet places to celebrate your path and to do outdoor public ritual.  I can’t tell you how many rituals were disrupted over the years because I thought I had chosen a quiet space to celebrate a druid holiday or just do some of my own ritual work, but it turned out, I did not.  Hiking deep into wild public areas is a generally safe approach.  Renting private places for a weekend is a safe approach. Doing things on your land or someone else’s land is a safe approach.  But doing outdoor public ritual otherwise is a gamble: it might go fine, or it might draw the ire of someone who is not supportive and will cause a scene (in the middle of your Samhain ceremony!)  Lots of groves and individuals find workarounds, like designating 1-2 people who are there to keep outsiders from disrupting a ceremony.

 

Part of this is because we are druids.  It’s so nice just to be outside, at some amazing place, and be able to celebrate there.  Or even just have a quiet moment.  I think if druidry and other nature-based paths were more well known, there would be more opportunity to have ceremonies in public places and a lot more tolerance of those ceremonies.

 

Lack of family / friend / loved one support.  Probably the most difficult of anything is the intolerance and lack of support that one gets for choosing a different path, particularly if you have strongly religious famliy members.  I’ve struggled with this in my own life; my Christian family largely still doesn’t support my path and its better not to say anything than try to push the issue.  I’ve made good inroads with my parents, but that was a very long and hard fight spanning over a decade.  My extended family, I don’t even bother with.  I let them think what they want because there is not really a way forward in that particular area.  I’ve had relationships (including some long-term ones) end because of my religious identity, and I’ve also had friendships end when someone found out what I was.  When I mentor other druids, I often find this is one of the most challenging things–its not the random strangers that you have to worry about but rather, the people that you love and that are closest to you.

 

Bridges to build

So now that I’ve outlined some of the major challenges druids face, I want to talk about strategies for building understanding and compassion.  Note that I’m not using the word “tolerance” for a very specific reason. The concept of “tolerance” gets a lot of airplay here in the US.  We want to “build tolerance” between different faiths. Dictionary definitions from Merriam Webster about the word “tolerance” say things like, “the capacity to endure continued subjection to something” or “the ability or willingness to tolerate something, in particular, the existence of opinions or behavior that one does not necessarily agree with”. I think tolerance is the first step in what hopefully becomes a deeper understanding, respect, and mutual support of diverse paths. That’s my ultimate goal and what I’m working towards.  Tolerance to me isn’t enough–what that basically means is that someone “tolerates” my existence.  What I’d like to see is someone going well beyond tolerance and into invitations to share, mutuality, collaboration, and respect.

 

Bridge building is a really important step, and I find that this is best done individually.  I gave the example above about simple conversations, such as the one recently between my employees.  Part of why that conversation worked was that I’ve been working with these folks for a while, they trust me, and I have a good reputation in my workplace and in my field.  A good reputation, being well respected, makes something “weird” like druidry go down easier.  This is why timing really matters–I don’t want to open with “I’m a druid” to new people, necessarily.  I prefer to build relationships first, and then, over time, they can get to know this side of me after they’ve already formed a basic opinion of me. Those conversations will have much more impact this way.

Trail into the woods....

Trail into the woods….leading to understanding and respect!

One of the strategies that I find helpful is looking for similarities.  When I talked to my mother about druidry for the first time, I took her for a walk in the woods where she prays.  Then, I talked about my path of druidry and how it shared many things with her path of Christianity–she seeks messages in nature, she goes to the woods to commune and pray, and she recognizes nature as God’s creation.  I seek messages in nature, I got to the woods for reverence, and I recognize nature as a sacred place.  When you frame it in this way, what seems foreign becomes familiar.

 

Go-to-Responses. Let’s say you decide to be fairly open about who you are as a druid.  If you are, people will ask questions from time to time.  I prefer to be prepared and know what I’m going to say rather than flounder.  Thus, I have developed some “go to” statements that help me talk about druidry.  I usually practice these from time to time. I like to remind myself that hat the first impression is possibly the only impression you can make. Here are a few common ones and how I frame it:

What is a druid?  Druidry is a spiritual tradition rooted in connecting with nature.  For druids, nature is our sacred text and our church, in the sense that we derive deep spiritual meaning from nature.  One of the things we do, for example, is work to attune our own lives with the seasonal changes that are happening around us.  Especially with some of the challenges we face in the 21st century, we see reconnecting with nature critical to our own lives.

What do druids believe? Druidry is a set of spiritual practices, and we honor belief as an individual’s choice.  That means that different druids have a differing understanding of deity, the afterlife, and other such questions.  I am an animist druid, which means that I do not work with the concept of deity, but rather, understand all living beings and natural features (such as forests, rivers, or stones) as having spirits. I work closely with those spirits as part of my own druid path.

What is X holiday about?  I generally will explain the wheel of the year and how we look to nature for guidance; then I shift to talking about where we are at this point in the year and the closest holiday.  Most of the time, I get asked about Samhain, and I would share something like this:  Samhain to many druids is really about two things: honoring various kinds of ancestors and letting go  Ancestors to druids include blood ancestors, but may also include ancestors of the land, ancestors of our druid tradition, ancestors of our profession, and others.  We remember them, honor them, and commune with them.  If you look on the landscape right now, we’ve just had the first frost, the leaves are falling from the trees, and winter is setting in. This season is over, and a new one is beginning.  We work with that energy at this time of year.

 

Public druidry.  The final strategy I use is some public outreach and public druidry.  For example, in the last few months, I’ve been asked to come and speak about druidry at the local UU church and offer a lesson in druidry for some of the middle school kids that go to the church.  Soon, I will also be giving a talk for a pan-spiritual group on campus who wants to know about druids.  I think that once you’ve been walking this path a while and you feel ready, this is good work to do. Every person who hears about you now knows something new.  That person in the future is more likely to build bridges with you and others.

 

Druid's prayer for peace painting

Druid’s prayer for peace painting

Subversive druidry. Finally, I like to get the ideas of druidry out there sometimes without even attaching the label.  For example, I have been giving medicinal and edible plant walks for many years.  As part of my plant walks, I talk about reciprocation, repair, regeneration–concepts that I understand because I am a druid.  These are concepts that lead people to deeply connect with nature and begin to see nature as not only a physical thing, but a metaphysical thing.  To be clear: I’m not trying to create new druids. But I am trying to expose people to some druid thinking so that perhaps later, when they hear the label, it doesn’t seem as weird.

 

The Work of Peace.  I want to close with what I consider to be the most important part of all of this work–the work of peace.  In the druid revival tradition, peace is a central part of what we do.  At the beginning of our rituals, we declare peace in the four quarters.  Really think about that–we magically and powerfully proclaim peace in the four directions.  We have druid’s peace prayers and an emphasis on aspects of peace in the druid’s prayer (understanding, wisdom, knowledge, justice, the love of all existences, the love of earth our mother). Each time we say one of these prayers or declare peace in the quarters, we are sending that prayer into the world.  Everything I’m saying here, is another way to pray for peace.  Even if we can’t do anything else, or aren’t comfortable doing anything else, we can always offer that prayer for peace.

 

I have a lot more I could write on this topic, but I think this is a good start to talking about these issues.  Readers, I want to encourage you to post with your own experiences and suggestions–things that worked well for you, things that did not, experiences you have had.  Thank you and blessings!

The Samhain of our Lives

Just last week, we had our first hard frost. After homesteading for a number of years, you grow to be vigilant for the signs of the first frost. The air smells different somehow in the two or so weeks leading up to it. The bird and wildlife patterns change.  The nights have a crisp bite to them that they didn’t even a few days before. And then, just like magic one day, the frost is there, glistening in the morning light. The garden radically changes overnight–even for those things you covered–the entire landscape lies in disarray.

 

Sunrise at First Frost

Sunrise at First Frost

I could feel it on the air, and for the last few mornings, have been going to to see if it had arrived. That morning, I turned the corner and first saw it first on the strawberry patch–white and glistening. The frost is beautiful, magical, and yet, destructive. While the garden was growing powerfully the day before–with the last harvests of our remaining tomatoes, eggplant, beans, squash, and gourds all ripening and growing abundantly–this morning, frost covers all.  By mid-day, the garden of yesterday is but a distant memory. The garden of the frost is a disaster zone for summer crops–the tomatoes are wily, the half-ripened crookneck squash spongy on the top where the frost hit, the eggplant fallen over in sadness.  By the second day, the leaves of these plants are withered and dead, former husks of what they had been less than 48 hours before.  The first time you see this destruction, its really something to behold.  It is shocking in how the cold can do so much damage in such a little time period by a temperature difference of only a few degrees.

 

Samhain is certainly here, and already, my garden has gone through increasingly hard and bitter frosts. The temperatures continue to plummet, the leaves drop from the trees, the animals and birds fatten up, hibernate, or fly south–and winter sets in.

 

This year though, this Samhain, it seems a little different. Maybe its the general collective despair and demoralization present right now, at least here in the US, which is affecting so many (and what I was responding to in my post a few weeks ago). Maybe its the latest UN report that suggests that–if we are lucky–we have about 12 more years to stave off the worst of climate change, but only if we act now. Maybe its reading that report and knowing that action, at least in my own country, won’t happen.  And, knowing, I will have to live to see the results of inaction, results that will irrevocably harm the live and lands I hold sacred. Maybe its the growing open conversations I am having with my new college students about their own futures and their fears.  I’ve been teaching college for over a decade, but it has only been in the last 1-2 years that I’ve heard my college age students start to openly discuss these things and their impact on their futures.

 

This Samhain, the changes in the landscape and in my garden, seem to reflect the changes going on culturally.  We’ve had more than a few hard frosts.  We’ve had bitterly cold days.  Some of our favorite summer plants are dying off. I think a lot of people are asking–is this a sign of things to come?  Are the darkest times, at the Winter Solstice–still to come?

 

Kale loves the frost!

Kale loves the frost!

In my frosted garden, I turn my eyes away from the summer crops, the eggplants, squash, and tomatoes that cannot handle even a 33 degree night with cover. Instead, I look to the carrots, onions, spinach, lettuce, celery, kale and cabbage that we had planted in late July. These plants are much more resilient, and all of them are doing fine despite the glistening of frost on their leaves. Some, in fact, had been enhanced by the frost–the cabbage leaves are more succulent, the kale more sweet. Rather than harming the plants, the frost had simply made them better versions of who they already were. This, too, seems to be a powerful lesson, both for the garden and for our larger culture.

 

It seems that I’m not the only one smelling frost on the air more culturally, and processing what to do about it. A few days ago, I saw a new thread on a permaculture forum written by a 22 year old girl who was asking serious questions: “Given the state of the world, do you really think permaculture offers us what we need to save the world?  If the older leaders refuse to act, can individual action save us? And if you are using permaculture this way, how do you stay focused when all of this is happening around us?” It was a good question, a reasonable question, and had a range of useful responses. One of the most powerful responses was from a man who had seen a world war, had worked industry, and had retired to a little one-room cottage in the woods. He shared some of the things he had seen in his life and said, “Its the cycle of life. The reason we practice permaculture is that it gives us hope. This is a season, others will come and go. I always ask is how do I respond.  And my response is to hope.” I wonder, too, if that’s why so many of us practice druidry.  It gives us connection, it gives us peace, but most of all, it gives us hope.

 

The practice of druidry, of living by the seasons, helps me process the inevitability of the crisis of climate and culture that seem to be bearing down at present. Samhain is in the air, both for us this year, but also for us culturally.  It might be that this time will pass and spring will arrive quickly.  Or, it may be that the world will have to endure the difficulties of winter, for some time to come.  Most of us think, or already know, that we are in for the latter, but I must remind myself of all that I learned as a druid gardener, all that I learned from celebrating the wheel of the year is present here this Samhain.

 

So much wonderful food in the greenhouse!

So much wonderful food in the greenhouse!

As a druid homesteader, I respond to the frost–and the incoming winter– by good planning and good design. The “problem” of winter  becomes a “solution” if I simply plan accordingly. I choose my plants more carefully for the fall and winter season–knowing some are resilient and designed for the cold, and others, like the tomato, fall at the first brush with frost.  I start these plants in July, when summer appears to be endless.  But soon enough, the fall will come, and these plants will thrive.

 

Using shelter and layering, the plants can survive much more than a bit of frost. Our little greenhouse will have a third layer of protection this wee, and our spinach, lettuce, bak choi, and arugula will be able to be continually harvested till January or later. Carrots and potatoes will stay in the ground waiting to be unearthed anytime the ground is unfrozen enough for us to do so. The greenhouse itself, combined with a second inner hoop house and then a thick floating row cover offers shelter. Embedded stones and a back covered wall allow the design of the greenhouse to be even more resilient, pulling in the warmth into the stones when the sun is out. The stones radiate that heat into the soil in the cold nights. Nothing will succumb to the frost or cold in that greenhouse unless it goes considerably below freezing. And if it does, we will make our final harvests, put wood on the fire, and wait till mid February or early March when the soil to warm enough to plant again.

 

Further, as a druid gardener, I think about the “problem is the solution” from the permaculture principles.  With the right plants and planning, we can thrive and grow.  Our world *needs* to change. The current course of our society is radically unsustianable, and every bit of communication from this wonderful earth is letting us know that with in creasing frequency.  Finding new ways to live, to be, to inhabit this world will require us to adapt to the harsh realities that Samhain brings.  We can’t be tomatoes in the coming years to come: we must be kale, cabbage, carrots, tatsoi, arugula, spinach–all of the plants that can withstand the harsh winter and still offer abundance.

 

As a druid, likewise, I have many lessons that help me think about and process this difficult time. I have celebrated the turning wheel of the year and the seasons for many, many years. I know that looking to my ancestors and honoring the season in the moment brings me quietude and peace.  I also look to my ancestors to re-learn how to live more sustainably and simply, in line with the living earth. I know that winter is coming, and it will be dark, and harsh, and cold.  But somewhere in my bones, woven into my DNA, I know my ancestors got by with much less than I did, and they thrived–if they hadn’t, I wouldn’t be here today.  I also know of the beauty of winter when it arrives; I know of the freshness of the snowfall and the cold nights where the stars glisten.  And most of all, I know that spring will come once again.  The maples will once again begin to run, the crocuses will once again bloom.

 

 

In the meantime, I’m going to shore up this greenhouse and plant more kale.

Sacred Tree Profile: White Pine’s Medicine, Magic, Mythology, and Meanings

White Pine Towering in a Conifer Forest at Parker Dam State Park, PA

White Pine Towering in a Conifer Forest at Parker Dam State Park, PA

In the Haudenosaunee (Iroquois) legend, there was a terrible conflict between five different nations of people. This conflict was rooted in cycles of pain, revenge, and chaos. A messenger of peace sent from the Great Spirit, the “Peacemaker,” sought to unite the five warring tribes. After convincing them to unite, they came together to make peace, but they still carried their weapons. The Peacemaker uprooted a White Pine tree and had them throw all of their weapons into the hole. He then replanted the tree, and the underground waters carried away the weapons. On the tree, the needles grew in clusters of five, to represent the five nations who came to find peace. The roots of the tree spread out in four directions, to the north, south, east and west; the roots are called the roots of peace. An eagle perched on top of the tree to watch over the roots of peace. Under the tree, the branches spread wide for all to gather. It is from this Native American story that we can understand why the White Pine, Pinus Strobus, is called the “Tree of Peace” and why the White Pine carries such power here on our landscape. In today’s post, we explore the White Pine and his peaceful energy, examining the mythology, magic, medicine, and uses of this incredible tree.

 

This post is from a larger series on sacred trees that have included Sassafrass, Ash, Hickory, Eastern Hemlock, Eastern White Cedar, Maple, Hawthorn, Beech, and Walnut. I’m focusing my comments today on the White Ash, with whom I am most familiar, although these comments could apply to other ashes (blue, white, green).

 

Ecology and Growth of the White Pine

The White Pine is a magnificent tree reaching up to 100 feet in height.  With beautiful green needles that have a soft, feathery appearance, it is one of our most iconic forest trees on the Eastern Seaboard of the US. The further north you travel up the East Coast, the more dominant White Pine becomes in the ecosystem. Here in PA, we have White Pine planted primarily in urban and suburban areas with fewer of them found in forests. Because they like it cold, you can often find them up on the ridges. Another reason we have less here is that White Pine doesn’t tolerate logging well; hemlock and other shade-resistant hardwoods (maple, cherry, beech, birch) will take the place of White Pine if they are cut.  But if you head further north, into New Hampshire, Maine, Vermont and those areas, you will see that White Pine is an incredibly dominant tree.

 

White Pine grows tall and straight, with a massive canopy of feathered, soft needles stretching out from long and strong branches. You might find White Pines in clusters or planted in rows–she makes an incredible “cathedral” tree for sacred spaces and people to gather.  In fact, in New Hampshire, a place called the “Cathedral of the Pines” exists. For many years, White Pines stood in and around the gathering space. A tornado devastated many of the ancient pines in that place in the late 1980’s, but old photos show how incredible this sacred place was with the White Pines towering over all (and there are still some nice white pines there!) I have been to other places where White Pines were planted in a long line and have this cathedral appearance.

 

History and Early American Uses of White Pine

In New England, Eric Sloane writes that White Pine survived logging primarily because it made really poor charcoal; the “coaling” activities that were fueling industrialization at the turn of the 20th century decimated many other species and yet left intact patches of White Pine. This means that even where coaling and logging were dominant, we still have many old-growth forests with White Pines, a true beauty to behold. However, today, White Pine is now used extensively in construction, cabinet making, pattern making, and more; it is a soft, warp-resistant and light wood, meaning that these old trees are sought out for their economic value.

 

Needles of the white pine that drop in the fall

Needles of the white pine that drop in the fall

According to Using Wayside Plants, by Nelson Coon (1969), straight White Pine trees were known as “mast trees” in British Colonial days as they were used as masts for ships. The emissaries of the king would go through the woods a mark the White Pines with the King’s Broad Arrow indicated that tree would be used as a mast on one of the British Fleet. This symbol told anyone else that this tree was the king’s property and none other could cut it. Interestingly enough, the “broad arrow” mark in some, cases, looks a ton like the Druid’s Awen symbol /|\.

 

In Reverence of Wood, Eric Sloane writes about the White Pine as being one of the most important trees to early Americans, as from it, people could produce paint, tar, turpentine, firewood, building materials, lampblack, tanbark, resin, and pitch. White Pine was most frequently used for creating these products, followed by Pitch Pine. Sloane also notes that even though they are called “blackboards,” most early colonial blackboards were actually white pine boards that were sanded and painted black. Further, he writes that, in the 18th century, many houses in the MidAtlantic and New England were built from White Pine due to its soft, strong, and workable qualities. Early Americans also used the branches to make wreaths and to create ropes.

 

If you’ve ever read Thoreau’s Walden, you might recall that Thoreau built his house out of White Pine and interacts with white pine often.  He writes, at one point, about an old man who used to come fishing at the pond who used a White Pine canoe.  The White Pine canoe was fashioned from two logs, dugout.  The old man hadn’t made the canoe, and as Thoreau puts it, “it belonged to the pond.”

 

According to Using Wayside Plants, the cambium (inner bark) of the White Pine was used as a food both by Native Americans and colonists. The cambium could be powdered and used as a flour (or added to flour in order to stretch it further). White Pine seeds are very spicy and were used by Native Americans to cook meat (I will add that they are generally not easy to get–the squirrels always have gotten to them before me!) The material suggests in this section that White Pine is an incredibly useful tree to humans and has been in relationship with humans for a very long time.

 

White Pine in the Esoteric Arts

Beautiful trunk of White Pine

Beautiful trunk of White Pine

White Pine, being an American tree, doesn’t get any considerable coverage in the Western esoteric literature (although more generally, pine of other species does get such coverage). For example, in the Ogham, Alim is either translated as pine or fir (or “conifer” more generally).  In the Ogham, this symbol is often associated with healing, wayfinding (that is, finding one’s life purpose, finding a home, setting one’s feet upon the path), protection, and purification.

 

Hoodoo, an African American Magical tradition, looks at pine in a very similar way. In Hoodoo Herb and Root Magic, Yronwode describes it as a as a spiritual cleanser. Pine needles (fresh) in a bath help offer clarity and remove mental negativity. Burning pine wood can be used to clear a new home of unwanted spirits. Unopened pine cones help bring in health and longevity. If you keep a pine cone near you, as long as it stays closed, it will bring this in. Yronwode writes that if the pine cone starts to open, plant it and get a new one. Pine of all kinds also are connected with abundance or finances. Its evergreen nature also means it draws in steady money.

 

In the “Book of Sacred Magic by Abramelin the Mage“, a 15th century magic manuscript translated by S.L.M. Mathers, the Ambramelin describes the sacred place for which magic is to happen (what he calls the “operation”). In the many details he gives, he indicates that the floor should be made of white pine and swept clean.  Ambramelin does not specify why the floor should be of white pine, but given some of the other lore associated with it, one might infer it is for the purifying and protective nature of the tree.

 

Medicinal Uses of White Pine

White Pine, both physically and energetically, appears to be able to draw things out.  This is true not only of the pine pitch but also of the simple presence of pine.  Matthew Wood in The Earthwise Herbal, describes how, in the days of early America, people would simply walk through White Pine woods to help heal their consumption and tuberculosis. Even today, herbalists use White Pine for people who have problems with breathing due to smoking. Further, Wood describes how White Pine was widely used by Native Americans (primarily, the bark was used medicinally) and adapted for use by colonists and early doctors in North America. Chewing the inner bark was used for respiratory infections (especially with sticky green phlegm) or used when an infection started to keep it from getting worse. Native Americans also used a “patch” of pine pitch to seal up wounds and prevent infections (White Pine, like Blue Spruce, is antiseptic and will also draw debris out of a wound). White Pine pitch can also be used on wounds that are already infected to draw out the infection and heal the wound. Wood also notes that the Ojibwe use White Pine bark (along with wild cherry and wild plum) to treat gangrene.

 

Pine is used as one of Bach’s flower remedies.  The essence of Pine is said to help with nervousness, allow for deeper contemplation/introspection, and help release any guilt or self blame. Pine more generally can be used as a “pick me up” by placing a few drops of pine oil or fresh pine needless in a bath for general tiredness, especially if one has been “burning the candle at both ends” so to speak.

 

Native American Mythology

Towering White Pine, Parker Dam State Park, PA

Towering White Pine, Parker Dam State Park, PA

I’ve already shared what I believe to be the most important legend of the White Pine, the Iroquois story of White Pine as a tree of peace. Here are three other stories that give us some deeper insight into the White Pine:

In one Micmac legend, three brothers seek out a great magician, Glooskap, in order to be granted three wishes. The first brother wants to be exceedingly tall so that he would be admired by all of the women. The second brother wanted to stay in the forest, beholding its beauty, and never work again (a man after my own heart!). The third brother wished to live in perfect health till old age. The way to see Glooskap was fraught with trials and difficulty, but the brothers persevered and arrived. After sharing their wishes with Glooskap , Glooskap calls upon Cuhkw, the earthquake, and asked him to plant the three brothers feet in the ground. And they turned into three white pines. The first brother was the tallest white pine in all of the land, he towered over everyone. The second brother got his wish of staying in the forest as a magnificent tree. The third brother stood healthy and strong.

 

In a second legend, a Kwakiutl tale (from the Kawkiutl Indians in British Colombia) the Great Inventor took a girl for his wife. He puts the gum of the White Pine in his mouth and lays with her, and she is immediately pregnant.

 

In “The Origin of People“, a legend from the Shoshoni people of what is now present day Nevada, the animals (Coyote, Mouse, Woodpecker, Crow, and more) work to get pine nuts from people who have hung them in a bag on a white pine tree. They play games with the people to distract them, and finally, succeed in getting the nuts. They eat and eat the nuts and then there is but one nut left. The humans woke up and grew angry and chased them down. Coyote’s people relay the nut to the fastest runners, and finally, Crow bites the end off of the nut, hides it in his leg, and runs. He is shot and killed but his leg with the nut in it keeps going up into the mountains. Now, white pines grow there in the mountains but not where the people originally harvested them (only Juniper grows there now).

 

Sacred Meaning of White Pine: The Work of Peace

In summarizing all of the above with regards to the white pine, we might see that this tree is a powerful symbol and broker for peace in a variety of different ways.

White Pine and Hawthorn: Allies for Healing and Peace

White Pine and Hawthorn: Allies for Healing and Peace

The Work of Peace. The work of the White Pine in the opening story, especially here in the region where the tribes of the Iroquois once lived, makes it clear that this tree is powerfully associated with peace of all forms. Perhaps when we think of peace, we think of human relationships (and certainly, the White Pine is needed here).  But Peace isn’t just about human to human relationships, but relationships with the past of all kinds.

 

Human-human relationships. White Pine, as the story suggests, offers much to promote peace between humans. Given the contentiousness, seething anger, and intensity we have in these days, we might all spend some time with the White Pine to help facilitate peace among our friends, family, neighbors, community, and broader world.

 

Human-land relationships. I think its particularly interesting that while all of the other trees were cut down and coaled, the great White Pines largely remained intact. In my experience, these trees retain their roles as peacemakers for us today in order to rebuild human-land connections. Often on damaged lands, even if no other spirits or trees are open to communication, the White Pine will be the intermediary. When I first went to speak to the spirits of the land on my old homestead in Michigan, the spirits were angry at having the land so mistreated. The only tree that would speak to me was a towering White Pine in the middle of the land–this tree taught me much about how to build a relationship with the land, do repair work, and cultivate peace between us. This tree did this, all the while the stump of its partner white pine, oozed sap after being cut down next to it. Since that time, I have found the peacemaking qualities of the White Pine to be true–the peace-honoring nature of white pine makes it a good choice for a variety of land healing and repair work.

 

Peace within One’s Self.  Perhaps one of the hardest ways to broker peace is within one’s self. Healing and growth begins with making peace with the past and coming to a place of acceptance. Begin angry at yourself, not letting the past go, and continuing to hold onto old hurts is so common for us as humans.  It causes wars and tension between people, and certainly, it can cause pain and stagnation within our own hearts. The White Pine powerfully suggests to us that it is time to let it go. To heal, to renew, to simply stop beating ourselves up over what we’ve done, or to stop holding onto what was done to us.

 

The work of peace is difficult work, and to do this, we can look at three other messages that seem present in the White Pine based on my synthesis of the above material:

 

Drawing Out. It think its no coincidence that this tree’s sap has been used to draw out poisons, splinters, infection, and other kinds of things unwanted from the body. In order for the process of peace to happen, we must pull all of the old pain and festering wounds  and allow peace to flow within us. The White Pine, in its work of peace, does this for us.  Drawing out past anger, sadness, and pain so that peace can take place. This can happen on every level: physical, emotional, relational, spiritual.

 

Cleansing and Purification. Also associated with the power of peace is the work of cleansing and purification. Once the pain of old wounds is drawn out, the site must be cleansed and purified for the work of peace to continue so that nothing else can work its way back in. White Pine does this work, and does it well, both on the physical body as well as the mind and spirit.

 

Wayfinding. After peace has been brokered, the question of where to go next is an important one. What happens to the solider when there is no longer a war to fight? What happens to a person when he or she finally lets go what has been occupying his or her heart for years?  This period of time can be confusing, disorienting, and potentially very scary–but White Pine is here to help us find our way and to see a clear path forward.

 

Conclusion

White Pine is an incredible tree with much to teach us in an age with so much pain, suffering, bad blood, and relational difficulty. As an evergreen, Pine tells us the work of peace is never ending–it is work we must continue in our own lives, in our own communities, in our own families, and in our hearts. When you see a White Pine, stop and enjoy his towering presence and his peaceful energy–and know that he is there to help broker peace in the many different ways we–as people, as a society, and as spiritual beings–need it.

On Being Your Authentic Self, Part II: The Path of the Sun

In last week’s post, I explored the importance of finding ways of living and being your authentic self. I suggested that there were at least three pathways to doing this work: the first of which is Path of the Moon, which is the quiet path of living one’s principles (or the “what” of the work) while not necessarily discussing the spiritual path (or the “why” of the work).  This is a good path for those who feel restricted in sharing their spiritual path fully in various contexts of their lives. Today, I’ll explore the second path, the shining path of the sun.  The sun path refers to us being more being more out, open, and explicit about the fact that you  follow an earth-based spiritual path.  Those walking the sun path radiate this truth in the world like the sun shining down on a warm summer day. As I mentioned last week, both paths are useful to understand to do the work of integrating our outer life with our inner spiritual paths but both are inherently different kinds of work.  Today, we stand in the summer sun!

 

The path of the sun!

The path of the sun!

 

Path of the Sun: Coming Out and Radiating Brightly

There seems to be a prevailing idea that certain people in the earth-based spiritual community are out, radiantly and brilliantly so, in all aspects of their lives.  And while it is true that some folks manage this, the degree to which druids or others are “out” and open about who they are seems to fall along a wide spectrum. Few of us are blessed with having life circumstances that allow us to be out fully and unabashedly, at least here in the USA. Truthfully, I know of very few druids or who are out and free to be druids in every aspect of their lives. Rather, I have found that being out is a matter of degrees. Maybe you are out to a select group of friends or even your family, but still “in” at your workplace to preserve your career. Or maybe you are out and publicly known in the broader druid community, but life in a conservative community requires you keep your beliefs quiet around town. Or maybe you feel you cannot be out at all; you are new to the path or exploring on your own and aren’t ready to defend practices you are still beginning to understanding (if so, my post last week will be relevant to your position). In acknowledging this spectrum, I acknowledge that each of us must find our own place along these paths.

 

However, I do think that it is important that at least some of us take up the “path of the sun” work.  Given this, I’m now going describe three reasons for doing so.

 

The Path of the Sun for the sake of the land. At many points of human history, spiritual considerations of the land and its sacredness were are the forefront of public discussions. Here in the USA today, and in many other parts of the world, this is no longer the case. And I think that being more open and public about the sacredness of the land can help us, on a larger scale, shift things. I spoke about this extensively in my “earth ambassadors” post from last year: how the land needs ambassadors, full of knowledge and rooted in a sacred relationship, to speak.

 

Being hidden about our spiritual practices means we are not able to engage in dialogue, discussion, and action that directly speaks from a sacred and spiritual perspective. I believe that druids and other earth-centered folks are in a good position to do this earth ambassador work and to support others who are also doing this work, but only if we are confident and able to find our voices, as humans and as druids. This directly leads me to my next point.

 

The Path of the Sun for the sake of our traditions. I remember being present for the dialogue between Philip Carr-Gomm (Chosen Chief of OBOD) and John Michael Greer (then Grand Archdruid of AODA) on the differences between druidry in the USA and druidry in the UK (you can listen to this discussion on Druidcast (Episodes 68 and 69). Philip shared stories of how UK druids are now consulted to bless forests and parks and to be a source of spiritual guidance when it came to human-land interactions. Meanwhile, in the USA, we have far, far to go. I think so many folks stay quiet about druidry in the USA for fear of rejection, intolerance, or misunderstanding on the part of others. And this is a serious, real fear. I recently spoke to several women at a Samhuinn celebration in my town who shared stories of how a small magical shop had bricks thrown through the windows and quiet threats–it forced the shopkeepers to close. Certainly, being out and open as I now am, I wonder and worry about these challenges myself.

 

Sunflowers embrace the sun!

Sunflowers embrace the sun!

For those who are considering how far down the Path of the Sun they want to travel, I want to point to the many social justice movements of the 20th and 21st century for perspective. It was only through invested parties being willing to be “out” and fight for equality that we finally saw tremendous social progress on a number of issues (racism, gay rights, Native American rights, and so on).  Now, I’m not saying that any of these issues are “solved” but we have certainly seen major social movement and increasing tolerance over a period of time because of the willingness of people who belong to these groups, and their allies, to stand and be seen and heard. I believe education and advocacy on the part of druids and other earth-based spiritual paths, like other social movements, is a necessary part of the work we need to do in the world. If at least some of us are not willing to be out, we face a longer, harder road towards social acceptance, which harms us all. Cultivating broader public understanding is a critical issue on a number of levels; the lack of understanding affects all of us in different ways. I’ve spoken to many folks who have difficulty getting their holidays off (with employers seeing their paths as not legitimate), folks not able to wear symbols of their faith while other religious groups can, and issues of child custody in court cases based on religion.

 

One key issue in addition to those I listed above has to do with the core spiritual practices and experiences that we have as druids. Many of the spiritual experiences that are validated, acceptable, and important in our druid community are considered to be mental health issues by the broader establishment. And yet, many spiritual traditions all over the world see and hear spirit communication; its just the present one I happen to live in that utterly rejects this and instead sees it as pathology or worse. Some good writing on this topic has come out recently from the shamanic community, but these perspectives are very far from the mainstream. There’s a reason I don’t talk about my work with plant spirits to most people (although people certainly know I’m a druid, but they don’t know the details about what I do).

 

The Path of the Sun for the sake of ourselves. Beyond the reasons that we might engage in the Path of the Sun for the sake of the land and our traditions, there’s also the inner reason: living an authentic life.  Its important for many of us to feel like we can be open and accepted for who we are, that we can be free to express our spiritual paths and not stay hidden. When I think about this issue, I’m reminded of the line from the Beatles’ Eleanor Rigby song, where Eleanor Rigby “Waits at the window, wearing the face that she keeps in a jar by the door, Who is it for?”  Many of us don’t want to have a face that we wear that we keep in the jar by the door (or at the edge of our grove, the edge of the spiritual gathering, wherever that edge is). We want to share more of our true face. I think this is particularly important to those of us in certain Western cultures where the current of individualism runs strong.  For certain people, being anything less than exactly who we are, title and all, resonates with an inauthenticity that we cannot abide.  For these kinds of people, the Path of the Sun represents the only possible path towards wholeness of body, mind, heart, and soul.

 

Walking the Path of the Sun

Now that we’ve established some reasons we might want to walk the Path of the Sun, how can we do so?  This next section offers some suggestions for the process of coming into the sun.  I’m drawing a lot from my own experience here, and the slow movement I had from being completely quiet, to moving into the Path of the Moon, and later, into the Path of the Sun in many aspects of my life.

 

Coming out is a process. Coming out is not a single process that you do one time and then is resolved; rather, it is a continual process that we are always cultivating. Timing is so critical with this coming out process. One conception of time in ancient Rome was “kairos” which loosely translates as the ‘right time and right place’ for a particular thing to occur.  And so, as we think about coming out more fully into the sun, we need to attend to the process and timing of doing so.

 

I’ll also add that a lot of the process of coming out as a druid comes down to issues of our own identity: who we are, who we want to be, and the identity we socially construct with others (the face in the jar by the door). This has a lot to do with how comfortable we sit in our skin and how that comfort changes based on the contexts in which we find ourselves. Each moment, we make decisions about who we are going to be, how we share our path with others, and how we come into the sunlight and shine. Each time we have an opportunity, we choose to act upon it or not to act upon said opportunity.

 

Having Key Conversations. One of the ways I believe that the sun path is most effective is in key conversations with individuals who are open to such conversation. I like to show people that I’m not some [enter your stereotype here] fringe lunatic with a crazy spiritual path, but rather a typical person with a job, a home, and the same hopes and dreams and fears as everyone else.  This is why timing is so important; I rarely come out and say “I’m a druid” in big bold statements when I first meet people, but I also don’t keep it a secret.  I find that its easier to have conversations with people after they get to know you just as a person, rather than someone who has a weird spiritual path (which may color their whole perception of you).

 

Once those conversations are ready to take place, framing and definitions are critical. Most people completely lack a frame of reference of who we are and what we do. If I tell people “druid” they think I might be a World of Warcraft character. The questions immediately begin, “Is that like a witch or something?” “Is that some kind of video game thing?” or “Are you a pagan?”  The person asking the questions is trying to fit you and who you are into their previous sets of knowledge and experience (and this is a normal process; it is how we learn as humans). However, this means that, if you come out or someone finds out you are a druid, the very first thing they try to do is to fit who you are and your path into their existing knowledge base. Please note that it is extremely likely that they don’t have an existing knowledge base that is an accurate representation of your path. Simply allowing them to fit what they understand of your path into their own knowledge base encourages and perpetuates ignorance. This is because we don’t have spiritual paths or practices that are well understood; recognizing that people’s existing knowledge base either is absent, or is present but insufficient, is an important part of moving beyond stereotypical or absent knowledge bases.

 

The Path of Druidry

The Path of Druidry

And here’s the thing: if you don’t fill this void, then imagination, representations on television, fear-mongering, or their own limited experiences are likely to do so.  So, if you see this happening, you can say, “hey, I know you are trying to fit this within your knowledge base, but the truth is most people don’t have any idea of what I do. But if you are interested, I’m happy to sit down with you over a cup of tea and talk to you about it so that you do understand it more. And I’m delighted to hear more about your path and what you do as well.” This kind of strategy can lead to productive conversations and mutual understanding.

 

Of course, key conversations often begin with those closest to us. I remember the difficulty of the first key conversations I had with my own mother, with whom I am very close. These conversations occurred just after I felt empowered by placing the Awen stone in my office as my first act of “coming out” (see last week’s post). I sat my mother down deep in the woods (which is her sacred space), and I spoke to her about my spiritual path. I attempted to outline the parallels between her own Christian path (which involves praying in the woods each day and seeing signs from God in nature) and my own path (which involves meditating in the woods each day and seeing signs from the spirits in nature). She was very quiet, and afterwards, did not say anything for a long time. I didn’t push it, and finally, nearly two years later, I asked her if she had anything to say. She looked at me and said, “I didn’t say anything because I didn’t know what to say.” After that, the ice was broke and I was able to occasionally share things with her that had seemed impossible before. Still, even into my second decade as a druid, the conversations with my family are still challenging, and the process of coming out to my family, still presents a lot of difficulty because of the issues I raise above. People think they know all there is to know about me, without ever having a single conversation about me, and it is difficult to find how to fill that gap.

 

The Quick Statement. A second part of the key conversations, I believe, is what I will call the “30 second elevator pitch.” Imagine yourself in an elevator, and someone comes up to you and says, “Hey, I heard that you are a druid.  What exactly does that mean?” I have found it helpful to prepare–and practice–a 30 second or less response to this question. This will require massive oversimplification. But a simple, yet accurate description is better than a winding and complex description that is hard for someone to wrap their heads around. Mine goes something like this:

“Druidry is a path of nature-based spirituality that honors the seasons, works with the cycles of nature, and finds spiritual guidance rooted in the living earth. Modern druidry is inspired by the Ancient Druids who were astronomers, philosophers, teachers, and diviners. The modern druid movement is about four centuries old and includes practitioners from all over the world, including many here in the US. We live by the seasons and work to heal and regenerate the living earth.”

Feel free to use this statement or adapt it for your own purposes. As someone who is fairly in the Path of the Sun at this point, I find myself using something like this quite often!

 

Community Work.  If you have a group of people (grove, study group, seed group, etc), it is often helpful to do the Path of the Sun work together.  One of the things a group of us did while I was still living in Michigan was to pair up with the only other non-Christian group in the area (a Buddhist group) and do some joint community service work. We let ourselves be known and open, and showed those in the community that we were part of it, there to do good work for the benefit of all. That worked really well, and I’d encourage it for others.

 

Hemlocks in the Path of the Sun

Hemlocks in the Path of the Sun

Other ways to shine. The Path of the Sun is often one of seeing opportunities and choosing to take them on, rather than deciding to retreat.  For example, some NPR folks found my blog post on Hemlock a few years ago and asked me to talk about the Hemlock tree mythology.  I was terrified of this and thought, “Oh no! People will know I’m a druid!  Nobody actually reads the stuff I write on this blog!” After some meditation and reflection, decided to go ahead with the interview.  It ended up being a great deal of fun, and I was able to share my knowledge of the trees with a much wider audience. This is all to say that each of us can find our own opportunities to shine and do our own Path of the Sun work in the world.

 

Closing Thoughts. Whether you take the Path of the Moon or the Path of the Sun, or perhaps walk the dawn or dusk that sits between them, the ultimate goal of this two-part series is to explore how we can be more authentic and comfortable in our own skins. Because that’s part of what a spiritual path is meant to do–to illuminate the path before us, to show us the ways to go and the ways not to go, and to help us feel like more fully actualized, vibrant people.  May you walk your path, sun, moon, dawn, dusk, or otherwise, in peace and fulfillment.

On Being Your Authentic Self, Part I: The Path of the Moon

One of the struggles that has marked my own path of druidry, and the path of many others that I know, is the challenge of being and living our authentic selves. For me, this is the act of somehow balancing a spiritual path that is largely not accepted or outwardly disdained by broader society (including many of my own loved ones) with the need to be true to my own heart and soul and walk my path openly. There is a lot of fear in the druid community, and certainly in the broader earth-based spiritual communities, about being one’s authentic self, or being “out” of the broom closet, as some may frame it. I don’t think this fear has lessened of late, but rather, perhaps increased due to a toxic political climate, where intolerance and bigotry seem to be culturally more acceptable than in the previous decade.  The effects of this are that many of us feel crushed and unable to really be open about who we are. Going to any spiritual gathering, you can see this clearly: many people are just breathing a sigh of relief that they don’t have to hide who they are, what they believe, from a difficult outside world.  So the question I explore today is this: How do we live our authentic selves in a world that largely doesn’t accept our paths?

 

misty_forest

Why does living as our authentic selves matter?

I think that its critical that we find some way of balancing, expressing, and cultivating our inner spiritual paths in our outer realities of life. I’m sure many of my readers have felt the tension that you feel when you are, literally, feeling like two people living two separate lives in a single body. It makes you feel small and, perhaps, inauthentic. For example, some time ago, I briefly dated someone who wasn’t on my spiritual path, but who I otherwise liked a good deal. As I tried to share pieces of my spiritual path, I found him to be a brick wall on the subject, unwilling to engage with me at all, and unwilling to really even hear what I was saying. As our short relationship progressed, the longer I felt unable to share and unable to be supported by this person, I felt myself getting smaller and smaller, shriveling up like a raisin.  You can imagine how this relationship worked out! In a second example, I’ve found this same experience reflected in my relationship with my immediate family at points—how inauthentic I have felt when I’m not living my true self, when I have passively bowed my head at the meal rather than risk a confrontation with my father about my path. I don’t do this any longer, but for many years as a druid I did because I felt it would have been too hard to change the situation without conflict.  In my case, not able to be authentic self in intimate relationships took a serious toll on me.

 

Beyond our immediate relationships, it can be very hard to inhabit and see the world differently on an everyday basis. Core values of my culture (exploitation of earth’s resources) are at direct odds with my own values (nurturing the earth and helping her heal). Further, I have found it challenging to live in a culture that views my spiritual paths and practices as “crazy” or “nonsense” (a topic that I’ll discuss in much greater detail in next week’s post). On my way to work, I might commune with a tree spirit, honor the rising sun, or look for signs in the birds flying overhead. And then walk into my office and start my work—pretending these experiences and things are not part of my life.  Given this, maintaining that balance and feeling authentic is difficult.

 

One source of the difficulty is that this path helps us to shine so well.  When we spend time in nature, she heals us, wipes off the grime from us, and really helps us to feel more whole and complete. The beauty of who we are, the inner gifts that we have (that in other cultures would make us seers, shamans, leaders, healers), need to be expressed in some way that we feel matters. Failure to find ways of channeling those gifts, those passions, and that bright light that our spiritual path does leave us feeling more like the raisin than the lush juicy grape shining there in the sun.

 

Given all of this, I see essentially three paths forward to help cultivate more authentic selves: one of this is a “quiet” path of authentic living or what I’ll call the “Path of the Moon” and the second is a more “loud” path of being fully out about one’s tradition, or what I’ll call the “Path of the Sun.”  And of course, there is the Path of the Dawn, that straddles the two I’ll present.  I’ll explore the Path of the Moon in this post, and next week, I’ll explore the Path of the Sun.  Both deserve treatment on this topic, but both are inherently different work.

 

The Path of the Moon: Cultivating Authentic Living

Justice - balancing Inner and Outer Truths (from the Tarot of Trees, www.tarotoftrees.com)

Justice – balancing Inner and Outer Truths (from the Tarot of Trees, http://www.tarotoftrees.com)

One way to cultivate our authentic selves has to do with cultivating actions in the outer world in a gentle yet powerful way. Those that are familiar with the Druid’s Prayer for Peace (which has a few derivations) might recognize those words in the peace prayer: “Gently and powerfully, within the circle of all life, may I radiate peace.” We can gently, yet powerfully, radiate the expression of our spiritual path without necessarily being uncomfortable with being “loud” about our paths or blazing like the sun.

 

You might think about this work like the quiet light of the moon—the moon reflects the sun (our true selves) but does so in a way that is subtle and intuitive.  This path allows us to be non-confrontational, not to take up the path of the sun because we are either uncomfortable with the role, are private about our paths, or don’t feel that we are in circumstances which allow us to do so.  Whatever the reason, the path of the moon is a quiet path of living authentically in the world yet still allows us to live our true paths.

 

Why the Path of the Moon?

When I think about my own trajectory of being a druid, of living my own path and finding my way deeper and deeper into the forest, a lot of it had to do with my own comfort and growing experience. When I came to Druidry, I was coming out of years of growing up fundamentalist Christian, and then several years of being a secular humanist and agnostic.  I had a long road to walk, within my own heart and mind, to even take on the word “druid” in any public setting. I wasn’t ready; I didn’t really even know what I meant by druidry, so how could I explain it to anyone else? How could I defend it, if I was called to do so? This, then, is obviously one reason that you might take up the path of the moon.

 

A second reason has to do with life circumstances–so many of us are in places where it is detrimental, personally or professionally, to be “out” about our paths.  Maybe your professional life is one that it would be severely detrimental for you to be out and openly a druid; maybe you have a very conservative family and you are worried that they won’t leave you alone if they found out; etc. The point is, at least here in much of the US, we do not live in a world that is kind to those of our path. There is good reason for taking up the quiet path of the moon, as many of us choose to do in our personal, civic, and professional lives. This is not something to be ashamed of, but rather, it is often the work of self-preservation.

 

But it is precisely this tension that can cause us to feel like we are living two lives–the inner life of druidry or our other spiritual practices and the outer life of your “average” person.  And so, we need to find a way to balance those scales, to help us feel more authentic while still hiding away a large part of who we are.  So now, let’s look at some of the work of the Path of the Moon to see how we might live quietly, yet powerfully, and express our path:

 

1: Quiet yet Powerful Actions: Or, Beliefs Manifest as Actions.

One of the ways that I’ve cultivated being my authentic self more quietly yet powerfully is by engaging in external expressions of druidry that are not clearly or inherently “spiritual” to the casual observer.  In other words, while these activities are clearly expressions of my druid path in my mind, they are not immediately linked with such to others, and may be simply seen as “hobbies” or “interests” or “causes.” In this case, the actions are the outer manifestation of my inner beliefs; and people don’t need to now the why of what I am attempting to do, just the what of actually doing it.

 

For example, I can teach wild food foraging and herbalism classes through a lens of reverence and respect for the living earth. This doesn’t scream to people, “look at this druid doing this stuff” but it is fully in line with my druid path and I consider it some of my spiritual work in the world. Teaching people about how to carefully and joyfully interact in the ecosystem and teaching them about nature is a key focus in my own personal druid path.

 

Or for another example, in the last month or so, I have been asked to come and speak on behalf of ordinances for chickens and beekeeping in my small town; I ended up sitting across from a factory farmer who was opposed to both and had to defend small-scale urban beekeeping and chicken keeping. I did so because, for me, chicken and bee ordinances mean that more people can live more sustainably, and intuitively, these kinds of practices can raises awareness and connection with the living earth.

 

awen2_sm

2: Small Signs of Your Path

I remember the time I first came out as a druid in a quiet yet public way. After a powerful ceremony with fellow druids at a gathering,  where I had been led by the spirits to start attending to being less “closed”, I had returned home with a beautiful flat stone. I painted an Awen on the stone, and I decided to put it in my office at work. I didn’t say anything about it to anyone, but placed it there with a simple prayer. There it stood, as a symbol of my faith, in a very public setting. And when I eventually moved universities, the stone came with me, and it sits now in my new office, quietly radiating the light of my path. That was my very first step, that was my first step to being more public and out there about who I was. Every day, I would walk in my office and just say, “wow”, there I am with the symbol of my faith there on my shelf. Of course, most people don’t know what an Awen is, but that didn’t matter, because it mattered to me. Even a small act, like this one, can help us feel like we are bridging the inner spiritual realms with our outer spiritual living.

 

I think there are lots of subtle things you can do that are outer, yet quiet, reflections of your path.  Maybe its the carefully cultivated shrine in your back yard, the symbol you wear around your neck, the quiet prayers you say before each meal in the company of others.  Whatever it is, doing even these small actions can tremendously help you feel like you are living a more authentic life.

 

3: Shifting Daily Living Practices

The third thing that can help us live more quiet and authentic lives has to do with shifting our daily living practices towards honoring the living earth and treading gently. I’ve written a lot on this topic on the blog, from seed saving to recycling and reducing waste, to vermicompost and natural building, to reconsidering gift giving. Each small shift brings our own outer living in line with our inner spiritual practices.  These kinds of shifts can make us feel much more alive and attuned with our own spiritual beliefs.

 

Druid's Peace Prayer

Druid’s Peace Prayer

4: Cultivating Peace and Other Core Values

Even if we don’t feel we can fully be “out” about druidry while walking the Path of the Moon, we can certainly work to cultivate core values of our tradition.

 

For example, in druidry, one of the central values is peace.  We declare peace at the start of our ceremonies and we have prayers, like the druid’s prayer for peace,  that offer us as mantras for living.  I have spent a tremendous amount of time meditating on this particular prayer (along with the druid’s prayer), and thinking about how I can cultivate peace each day in my own dealings with others. As a reminder, I have the painting of the Druid’s Prayer for Peace hanging in my office at work, a quiet reminder to me to always work to cultivate peace even in what can often be some contentious politics in academia.  But I also work to cultivate peace with each of my relationships, and with my relationship with the living world (not killing bugs, for example).

 

5: The Hermitage of the Heart

In the Gnostic Celtic Church, which functions as the arm of the Ancient Order of Druids in America that focuses on clergy preparation and ordination, we have a concept called “the hermitage of the heart.” Its a simple, yet profound, concept that essentially says that we can maintain the inner joy, clarity, and peace our paths provide in a way that offers us some quiet distance from the typical everyday materialist life. In other words, it encourages us to see that distance between our culture and ourselves not as detrimental but as necessary for the preservation of a rich spiritual life. This philosophy can be useful when it seems the chasm is wide indeed, and can help us realize that authenticity comes not always from outer actions, but from deep within and how we frame the interplay between the inner and outer.  I find this principle is useful to use for regular meditation and reflection.

 

Conclusion

I believe there is a lot that we can do in the world that helps us live more authentically even when we don’t feel we can be fully open with who we are and what we believe. It is the quiet path of the moon that gives us some way of balancing our inner beliefs with our outer living in ways that we feel good about ourselves and our paths. I also want to stress that, ultimately, how we navigate this issue of living as our authentic selves is very personal choice–each of us must figure out how to navigate these dark waters and find our own inner peace on the issue. Its not appropriate to judge others for the work they appear to be doing (or not doing) with regards to their own paths. I know that each of us struggle with this in our own way, and each of us are in different circumstances that may or may not allow for certain visible actions. Just because a person is walking quietly by moonlight on the path of the forest doesn’t mean he or she is not walking there–so be kind to your fellow forest path walkers. Next week, I’ll look at the Path of the Sun, or being much more open as a way of cultivating an authentic self.  Blessings!

A Druid’s Primer on Land Healing, Part VIII: Rainbow Workings and other Palliative Care Strategies for Damaged Lands

I had the most amazing thing happen to me about a month ago, and it involved the direct (palliative) healing of an active strip mine site.  I was heading to teach an herbalism course at a friend’s business about 15 minutes away from where I live.  My drive this requires me to cross a divided highway and do a u-turn at a site that is a very new active strip mine.  They aren’t fully removing the mountain, but they are certainly cutting into it quite a bit, and ripping up the entire surface of the land in the process. For a while, I’ve been driving past this spot, and energetically, it just feels bad, like in the pit of your belly bad. I knew something was to be done, but I wasn’t sure what. So I kept visiting, listening, and being told “wait” (using the same strategies I’ve shared with you earlier in this series). And so, wait I did.

 

Rainbow Working!

Rainbow Working!

That particular day when I was going to teach my class, we had both sunshine and storms. Rain would pour for five minutes and then it would be sunny again.  These are such fun days to enjoy, and usually rainbows abound.  I hadn’t yet seen one, but I had anticipated it, and sure enough, I wasn’t disappointed.  Just I was turning around, I saw a rainbow–it was right in front of me, on the road ahead. I decided to follow it slowly with my car, and suddenly, it jumped. When it jumped, I looked to my left, and there it was, coming down right in the center of the whole strip mine operation. Now, for anyone who has studied the old Celtic, underworld, and fairy lore, a jumping rainbow is described as an old trick to lead you somewhere–and that’s definitely what happened in this case.

 

Now, every day, as part of my AODA practice, I connect with the three currents (a strategy I’d suggest in preparation for this kind of work; I’ll talk more about this later in this post). I’m pretty adept, at this point, in channeling down the solar current. I connected with that rainbow, with the sun’s rays reflecting off of those droplets of water and pulled it down, deep down, into the darkness and suffering of that strip mine. I sat for quite a while and channeled down that energy, and as I did, the rainbow grew brighter, and more brilliant.  At some point, the work felt done.  The land felt cleaner.  More at peace with what was happening.  The worst of the bad energy was gone. Each time since I’ve visited that spot, the effects of the rainbow remain.

 

Now, obviously, a rainbow working is not really something you can plan!  But, I did want to share this as a potent land healing strategy to open up today’s post. And I think what I can share is that even if you don’t have the blessing of a rainbow over the spot you want to help heal, you do have the energy of the sun frequently, and it can be used in various ways–as we’ll explore today, along with other strategies for palliative care.

 

Why Palliative Care?

When I started this land healing series, I started with descriptions of the different kinds of healing work you can do: physical and energetic land healing for sites that need active regeneration and healing (which is where things like permaculture fit) and palliative care (for sites that cannot yet be healed and are underging active harm).  Today’s post is going to explore specific land healing strategies for palliative care that you can engage in–these are specific strategies for sites that are just like the rainbow working above: these sites have ongoing active destruction or are far from what nature intended. As before, if you haven’t read the earlier parts in this series, I would strongly suggest that you do so, as the series builds from the previous posts: Part I, Part II, Part III, Part IV, Part V, Part VI and Part VII.

 

I think that Palliative Care for sites that are currently experiencing destruction and suffering is just as hard to deal with as the impending destruction of a natural site (which I talked about two weeks ago); both of these give you a sense of powerlessness that is difficult to deal with. You want to look away.  You want to disengage.  But instead, I suggest you try to engage, to help, to heal.  Because I can tell you this–nobody else is doing this work on our landscapes. If we, as druids and those who love the land and hold her sacred can’t do it, then who can?  Even when looking at that strip mine, that logged landscape, that fracking well, that acidic river (the ones I deal with here most often), know that that what I am looking at is still the living earth and it is still sacred land.  This kind of stuff is not one a druid meandering through the woods wants to find, but it is unfortunately a common reality that we face in the age of 21st century industrialism.

 

I believe that every age has its own spiritual challenges, and that our spiritual practices are often born from what we experience; I certainly see responding to this kind of experience as necessary for a druid living in such times. And to me, we are in a unique position to do something, and I believe, even for sites that are actively being destroyed and harmed, that something can have very long-term implications.  Consider palliative care like the first stage in the healing process–you are setting the stage for what is to come.

 

Palliative Care and Energetic Changes

I want to start by saying that nearly all of the strategies I outlined two weeks ago for sites that are going to be destroyed also work for palliative care. These include: working with the stones, working with Indian Ghost Pipe as a plant ally, putting the land in hibernation, and saving seeds. These are strategies that can do tremendous good for sites that are undergoing active harm.

 

At the same time, there is a large energetic difference between these two kinds of sites: namely,  a site that is not yet destroyed doesn’t have this energetic darkness and active suffering that a site that is destroyed carries.  Its that energetic darkness that is the focus of some of my work in palliative care, and so, I generally find myself doing a lot more energetic cleansing work on actively destroyed sites, and hence, that’s what today’s post will mainly focus on.

 

I’d also like to share that the energetic nature of active destruction changes over time, and I think, is due in part to where in the process things are occurring.  If a site has been actively destroyed for a long period of time, you often encounter this energetic deadness or a complete lack of vitality. A lot of the rivers around here are like that–they have been acidic and poisonous to life for half a century or more–this means that they are largely “dead” feeling, where the active strip mine site (a new operation less than a year old) is energetically very dark and intense.

 

What I do depends on a number of factors. I generally don’t do much with the dead sites unless I know active healing can happen–I think that the deadness is better than most other things, in that there is no active suffering, and the land has figured out how to numb itself and the spirits have retreated.  So for these, I might say a small prayer or blessing, but otherwise, leave them be. I am certainly not going to do anything to “wake” that site back up or call those spirits back until it is time and active healing work can begin. When it is time for real healing to take place though, the “deadened” land then needs you to come in and give it a burst of light and life (see upcoming post!)

 

Most sites actively under siege, instead, have this really dark intensity to them and feel really “wrong” and “awful” just being near them.  For example, when I was visiting a friend in West Virginia not too long ago, I was driving and was struck with this horribly awful feeling as I rounded the bend.  Turned out, just around the next bend was a huge gravel/sand pit, cutting into the mountainside–and that was the source of the suffering.  This is exactly the kind of site that could benefit from palliative care. And so, my real focus today, is on active suffering and sites that have that energetic darkness, sickness, feeling of absolute wrongness, that pervades them.

 

Solar Blessings and Getting Rid of the Worst of the Energetic Darkness

A sacred pool uniting heaven and earth, the solar and the telluric

A sacred pool uniting heaven and earth, the solar and the telluric (see below)

So about 5 posts ago in this series, I shared information on the three currents and how ancient peoples, and modern ones, can use the currents to help heal and bless the land.  In the case of palliative care, nearly all of the problems we have are with the currents of energy in the earth, the telluric currents. The telluric currents govern what is on the land and of the land, what is on and of the earth, and that’s where the bulk of the problems for industrialized cultures, great and small, arise.  It is the uncontrolled fossil fuel use, an earthly treasure, that has our world’s climate in chaos; it is the pillaging of earthly resources that are really causing so many palliative situations to occur. These telluric currents become easily corrupted by the many earthly activities that pervade industrialized society: gravel pits, strip mines, regular mining operations, pesticides and industrialized farming, fracking, tar sands, logging, typical lawn care, and more. And so, I have found that attending to the telluric currents, by way of ancient knowledge, can tremendously help in palliative care.

 

I have found that you can effectively use the solar currents to clear away, or purify, the worst of the energetic darkness of sites under active destruction.  There are lots of ways to do this, and one of them was how I opened this post: a rainbow working! There are many, many ways to channel the solar currents down into the telluric, and this is an excellent way to get rid of the energetic crud, the worst of the suffering, and provide some respite.  I kind of see this work like providing a healing balm to soothe the energetic effects of active destruction.  You aren’t solving the problem by any means, but you are certainly doing something that really helps.

 

Most of my strategies for channeling the solar (sun) down into the telluric currents (the energy of the earth) for purification and blessing involve using specific rituals within the AODA framework.  These include the AODA’s sphere of protection (which I use most often), our seasonal grove rituals (found in the Druid Grove Handbook) or the communion ceremony from the Gnostic Celtic Church (found in the Gnostic Celtic Church Handbook).  Each of these rituals establish the space and then, as the core work of the ritual, connect to the energy of the sun, the earth, and awaken the telluric current.  I’ll share one simple derivations here, but I wanted you to understand where a lot of what I do comes from and where you can get more extended versions.  I’ve been working in this tradition for over a decade, and I think, in its own way, maybe it led me to this work by putting the perfect tools in my hands!

 

So a simple way to channel the solar down into the telluric is through AODA’s Sphere of Protection working as a basic framework.  I’m giving a simplified version of it here, and you can add and adapt as necessary.   I would begin by going to an area that needed some palliative care, and, as I mentioned before in earlier posts, ascertain the nature of the work at hand.  If I felt led, I would do the following:

  • Grounding and centering myself for the work at hand.  Part of this is opening myself up for the flow of energies, breathing deeply, and feeling rooted in the living earth. As part of the grounding and centering, I would open up some kind of protective space (even if its as simple as drawing a circle on the ground, or in the air as white light).
  • I would next go to the east, and call in the positive qualities of the east to aid the land and me in the working.  Then I would banish in the east, driving away any harmful or disturbing energies. I’d then go to the south, west, and north, doing the same thing: calling upon the positive qualities of the element and banishing the negative ones.  As you get used to doing this, you’ll find you can banish the negative qualities in larger and larger regions and areas–and this is super helpful for clearing work.
  • At each of the quarters, I would use my senses to experience that element in the world around me, identifying the influence of those four elements on the landscape: in the east I might look at the movement of the air, pay attention to the smell of the air, the birds in the sky, seeds blowing in the wind, and so on.
  • Then, I would invoke the three currents:  I would first draw a circle on the ground and invoke the telluric current, envisioning it rising through the circle as a greenish-gold light.  I would assess its purity and flow.  Then I would trace a circle in the air and pull down the solar current, envisioning it as a yellow flame coming down from the sun and the celestial heavens.
  • I would intone the “Awen” and then draw upon everything I had called: the four elements and the currents to unify the currents, awakening the lunar current and sending the solar deep within the telluric.   I would envision energy coming from each of the four directions, from the sky, and down, into the telluric.
  • I would envision this work as long as necessary, sometimes for several minutes, sometimes for a half hour or more.  Usually it doesn’t take too long, but it depends on the area.  When I felt the work was done, I would close the space (but would not send away what I had called).

That’s it in a nutshell–there’s more to it than that, but I think that’s enough for you to work with, and adapt, as you see fit.  I would say that there are more elaborate rituals and workings using these energies, but doing something basic, to start, is a good way to begin.  Some of you, who are new to ritual work, might say, “yes, but does it work?” The truth is, I cannot believe the potency and usefulness of the Sphere of Protection alone in much of this work.  I find its an extremely versatile for a lot of different kinds of land healing (and other healing) work.

 

Standing Stones

As I wrote about in my third post of the series (which helps set up today’s post) as well as my recent post on sacred gardening, humans have long been using standing stones, temples, trees, ceremonies, and more to channel the solar energies into the land for healing and abundance–but I have found these work fantastically for palliative care.  The reason is simple–setting a standing stone or using some other key marker to help channel down the solar current is a working that takes time and space to achieve.  Unlike a ritual, which radically alter a space and its energetic profile quite quickly, a standing stone is slow work, over time, over potentially a lot of time.  This lends itself well to palliative care, because its like a slow-releasing healing agent.  I’m having difficulty putting into words exactly what I mean here, but I hope you get my meaning.

 

Setting the standing stone in the pool!

Hermes is setting the standing stone in the pool!

So just this past week, two druids snuck into the woods into the park north of town and worked to set a standing stone in the forest; the same forest where many gas wells are present. We did this because here is a place, in the heart of fracking country, where the waters and forests and lands are under active duress. We had come across a natural spring earlier in the week on a hike, a tiny spring that pops up only in the springtime of the year or after heavy rains.  It was barely noticeable, but eventually flowed into a small stream with moss-covered stones. We carefully cleared away the leaves and sticks to see what we could find, and were excited with the discovery of three trickles of water welling up from the earth, almost in the shape of an awen.  The next day, we came back better prepared and set some rocks below the spring to created a small gazing pool.  Then we went off in search of a standing stone–and sure enough, within about 10 minutes, we were delighted to find a perfect standing stone for the pool.  We set that stone as a long-term healing presence, to bless these waters, those that flow past so many of those gas wells, and later, one fracking well.  To help bless all these waters that are under duress from the many fracking activities here, to cleanse and nurture the telluric currents, the spirits of these lands, and the physical forest during this difficult time.  The interesting thing about this particular spot is that its right along a fairly well-used path, so if passerby are looking in the right direction at the right time, the pool and standing stone will be quite evident!  Now, we didn’t do any ritual work at the spot–we just wanted to set the stone and let it do its good work for  a while.  However, we could come back at a later point, when we felt it was time, and do that work.

 

Land Shrines

Even if you can’t set a standing stone, I have found that a small shrine, carefully placed and tended, can work wonders over a period of time. Perhaps you create a simple stone cairn and pour blessed waters (see below) over it every season.  Perhaps you plant a rare native plant and surround it with stones.  The actual shrine, and what goes into it, can be intuitive.  But these small places are healing, they are like a light in the dark. For land that is suffering, what your shrine does is give it a focal point, something to hang onto, something to direct its attention and let the spirits of that land know that someone is thinking about them, wishing them well, and saying that we are here in support.  I have made many such shrines over the years–small places, hidden places, that I quietly go and visit.  You will get a sense, from the land itself, about how often you need to come and what you can do while you are there.

 

Music and Song

Playing the panflute for the land

Me playing the panflute for the land

I’ve mentioned before on this blog about the wonderful (and often subversive) nature of music and singing for any land healing work. This is healing work, of any variety, that can be done publicly and openly. I have found that certain songs, especially old folk songs, work particularly well for soothing the land, and allowing it to prepare for what is to come, and putting it to sleep.

If you use this technique, you will develop your own songs that that have meaning and may even be given songs to use with the land–but I would start with the melodies of old folk songs, songs that have been sung in your lands for several generations at least–and use those. I found a book once, at a local cave that was open to the public, called “Back Porch Melodies” and it had almost 50 folk songs–many of these I found useful and adapted them to my practices. I may change the lyrics or play them on my panflute, but the songs resonate deeply and the music can soothe and help pave the way.

 

Blessed Waters for Damaged Rivers

Another thing that I have done over a period of time is to collect and bless sacred waters (see this post for a ritual to create them).  I usually do this work at Imbolc or the Spring equinox each year–when the waters are flowing and the spring is returning. I began working with blessed waters many years ago,as part of my work with water over a period of years.  Now, I have this sacred water, used for countless ceremonies over the years, and from countless places all over the world, that I use as part of my land healing work.  Because the rivers, the lakes, and the oceans are one of the things tremendously under distress, a little bit of healing water goes a long way.  I have placed a few drops of my water into the headwaters of various rivers, so that as they go and become more polluted, the healing waters are still there, flowing. I also place them into the polluted rivers themselves, dropping a single drop or two in with prayers (think homeopathic doses, here!).  I use the sacred waters to drip on the roots of trees and plants, to lathe stones, to pour over healing altars and standing stones, and much more.  I have found that carrying a little bit of this water with me anywhere I am means that I am always ready and able to do some healing work. And I can give it away to others, and then they can do good work as well!

 

I replenish the sacred waters, adding to them, by visiting springs and other local healing wells.  These have an abundance of good telluric energy and you can multiply the sacred waters you create as much as you need to.

 

Moving Earth

This last strategy I’m going to share today for palliative care is one that I’ve used only once, but I think its an important one,  and some of you may find yourself also as needing to do this work.  When I first moved to MI, there was this big shopping mall area–it had a stadium, all these highways, buildings, even a big giant garbage mountain that they were doing as a dump.  But the area just felt sacred to me, in ways it normally wouldn’t have.  Every time I was there (I had to drive past it on my way to campus each day), I would see the most amazing things: spirals of birds, the light of the sun peeking through the clouds, interesting cloud formations, etc.  It was just slightly more magical, more sacred, than everywhere else around it.  So one day, I went to the site, climbed up on a big hill near a big box home improvement store, and lay among the weeds, listening with my inner and outer senses, and observing.  I saw a vision of the site, what it had been (indeed, a sacred place for peoples before), and how much it was suffering now–it was very much awake and alive, and being used in a very unsacred manner.  I was asked, very clearly, to gather up a small handful of soil from the site for a year period–at each of the solstices and equinoxes.  I did this and then, had the bowl of soil at my house for some time on one of my altars.  Finally, I was led to move the soil to a very sacred place, an old growth forest.  When I next drove by the shopping mall area, it wasn’t sacred any longer.  I had somehow…transferred…what was sacred there to a place it could reside.  This was certainly a kind of palliative care, but in this case, it was literally transferring something sacred to somewhere else.

 

Closing

I hope that this set of strategies proves useful to you in your ongoing land healing work–and please comment and share your own strategies, thoughts, and experiences.  I’m especially interested in hearing from you about my last two weeks of posts–and the many specific strategies that I’m sharing.  I believe I have 1-2 more posts to write to complete this series, at least at this time. Blessings to all!

The Druid’s Prayer for Peace: Shifting from Exploitation to Nurturing as a Spiritual Practice

Working with the land, in harmony and peace

Working with the land, in harmony and peace

One of the things I’m hoping to do on this blog, in addition to my usual “how to” posts, permaculture, and tree work, is give us a set of working tools and philosophical lenses through which to see and interact in the world.  Today’s post does just this–explores two concepts underlying much of industrial civilization and various reactions to it, and does so with a distinctly druidic lens.

 

In The Unsettling of America: Culture and Agriculture, Wendell Berry discusses two approaches to living and inhabiting the world–the practice of exploitation and the practice of nurturing. Berry wrote The Unsettling of America in the 1970’s as a small family farmer’s response to the rise of “Big Ag” and industrialized food systems. The book was truly visionary, and, if read today in 2015, rings even more true than it did in the 1970’s. Berry argues that exploitation and nurturing are are two terms that can describe mindsets and actions in our present industrial society.

 

I find these two concepts particularly useful to help tease out the idea of everyday sacred action through earth-based spiritual practice.  If our goal is to develop a deeper relationship with the land and enact that relationship in every aspect of our lives, then these concepts are useful as a baseline set of principles. So let’s take a look at both of them and their implications for earth-based spiritual practice and sustainable, regenerative living.

 

Nurturing

The nurturer is one whose livelihood, goals, and interactions are as much about healing and care as they are about getting the job done. Idealized by Wendell Berry as a small-scale organic farmer, the nurturer is concerned with the long term health of the land and its people and she makes decisions accordingly. She asks: “what is the carrying capacity of the land? What can be grown and how can it be tended in ways that will allow it to endure?” Berry writes that the nurturer is also concerned with health–not just of her family and their immediate land–but of the broader community and world. Berry suggests that the nurturer isn’t concerned as much with efficiency or profit as with working “as well as possible” and who is concerned with care, health, and quality.

 

Now of course, nurturing can go far beyond just farming or working the land–nurturing can be woven into every aspect of our lives. Permaculture design’s ethical system, as described above, includes people care, earth care, fair share, and self care. Caring for others well-being and health is one way to be a nurturer, and for some, that’s a much more obvious and concrete kind of care. But earth care, which is what I primarily focus on on this blog and in my daily living, is certainly another–and the two are certainly not mutually exclusive.

 

Making chocolate the traditional way in Costa Rica

Making chocolate the traditional way in Costa Rica

In the same way that clothing, food, or anything else can be created in a system that exploits people and the land and takes more than its fair share (see below), it can also be crated in a system that has the ethic of care.  As a great example of this, I visited a chocolate farm in Costa Rica during my trip last year where nurturing (and educating others about that nurturing) was a key focus. This farm had taken waste land, built up a healthy ecosystem, and grew their chocolate in a way that cared for earth and people.

 

 

I think we see these same ethics of care present at nearly every farmer’s market around the country–the idea of growing better food, making better products that people need, and giving people alternatives that aren’t set in a system of exploitation.  We can produce food, clothing, shelter, whatever we need in different ways.  Not all ways are created equal, and not all ways have to exploit the land and its inhabitants in order to make a profit or serve us.  Its not an ethic we think about, but its an ethic with great potential. A lot of what I’ve been posting about in this blog since the beginning focuses on nurturing–not just establishing relationships but taking steps to actively nurture the land as part of spiritual practice.

 

So now that we know how good things CAN be, lets look at the reality of how things are, in many cases.

 

Exploitation

Berry describes exploitation in a general sense, but I’ve found that breaking exploitation into two categories greatly helps parse out these concepts for earth based spiritual practice.

 

Active Exploitation. Exploiters, epitomized by Berry in the image of the strip miner, abuse the land for short-term profits made with as little work or investment as possible. Exploiters are concerned with the land only in how much and how quickly it can be made to produce profits (using words like “efficiency” or “cost savings”; the exploiter often uses quantification and hard data to measure his goals). Exploitative policies aren’t limited to the land: when we think about how workers (especially those in minimum wage jobs) are treated, how animals are treated–the entire mentality and conversation is in the language of exploitation. If you can stomach American politics, look at the language of the debates–they are all framed in terms of economics (America’s current “sacred cow”) and in terms of the “bottom line.” The language of current economics and of politics is not the language of care or nurturing, it is the language of exploitation. This kind of thinking allows children to go hungry, the land to be stripped and poison pumped deep into the earth, and people to close their hearts and minds to others.

 

We can see this exploiter mentality in so much of the United States history–and in most of Western Civilization long before the US was even founded. Here, in PA, exploitation appears in every major economic boom: from strip logging that took place over the last part of the 19th and early 20th century and to present, the coal mining that leaves our rivers and streams toxic and lifeless due to acid mine runoff, the policies that exterminated or forced native peoples to relocate, and the current fracking industry. These actions are concerned with only one thing–the bottom line, the profit, the question of how much can be extracted from the land and its people. I think that exploitation is now so ingrained in our lifestyles, in our society, in our norms, that its not even seen as exploitation. I have started to look for land here, and listings say things like “18 acres, timber sold and to be cut, mineral rights sold” and I see it as the previous owner getting every bit he or she could get before selling the scrap of soil that remains. And this is a practice that is common, everyday, justified and perfectly acceptable.  One of the things I’m doing in this post is talking about these practices for what they are and giving them a name.

 

Passive Exploitation. Passive exploitation is when you are a participant and passive supporter without actually engaging in exploitation yourself.  In our society, that even if we aren’t making active exploitative decisions or the one at the chainsaw, we are still participating in passive exploitation of someone or something, very infrequently with our knowledge. This is where the lines get a bit grayer, but make no mistake–when you purchase a product, you purchase everything that goes along with that product.

 

ustainably raised Cacao for Chocolate Making in Costa Rica

Sustainably raised Cacao for Chocolate Making in Costa Rica

So, let’s look at a few examples. Let’s go back to my example of chocolate. Many mainstream companies that make that chocolate (Hershey, M&M/Mars, Godiva, etc) are exploiting child slaves in order to produce it. Imagine trying to offer that chocolate as an offering (which I wouldn’t suggest); imagine taking that energy of suffering within you.

 

Another example is clothing. You need to wear clothes; you need decent clothes if you are going to keep a good job. But all along the way, exploitation is occurring: the store where workers, often at minimum wage rates are being exploited; the farmers that grew the cotton; the land that suffered pesticides and poison in the act of growing, processing, and dying it; the factory workers who turned that raw cotton into your fabric and then later, your shirt; the people who packaged that shirt and prepared it for shipment (I worked in such a factory once, so I can speak about this experience firsthand), the list goes on and on.

 

Unfortunately, purchasing anything at the typical store opens us up for potential passive support of larger exploitative systems. Exploiters exploit the exploited and the exploited in turn exploit others, and down the chain it goes. And yet, you have to live, you have to eat, you have to work, and thinking about all the exploitation that’s happening for profit, and on your behalf, is overwhelming–read on, friends, and we’ll see how to rectify these issues.

 

Ethics and Eliminating Exploitation

Active exploitation is a problem, yes, but its usually a fairly obvious one that any discerning person can spot, especially if you are attuned and aware to these concepts. Passive exploitation is an entirely different matter–it is designed to be hidden. Thanks to the Internet, fewer things stay hidden these days–its all a matter in looking in the right places and being aware of issues. Exploitation of either variety creates a particular kind of nasty energy; when we purchase a product or support a practice that is exploitative in nature, that energy enters our lives. Think about that mass produced chocolate–you are literally eating the suffering of child slaves if you eat that typical chocolate bar.

 

The questions I have, then, are these: can we live in a system designed and consciously engaged in exploitation at almost every level without ourselves also exploiting others? Are there degrees of exploitation? Does unknowingly participating in exploitation make it less evil? These are tough questions, questions that each of us has to wrestle with ethically.

 

My ethics come out of permaculture design, as mentioned above, and they are simple and direct: people care, earth care, and fair share. For me, ignorance is not bliss–I believe I have an ethical obligation of knowing where a product comes from and how it is produced. This leads me in three directions. First, my ethical system encourages me to avoid even passive exploitation as much as is humanly possible, and knowledge is power, so I keep myself educated, change my consumptive behavior (by reducing it), I endeavor to keep very well informed on the products that typically exploit people or degrade the land (food, clothing, and electronics, for starters) and make sure that if I need to buy something, I’m buying the best thing I can. This practice also involves being hesitant and mindful in my purchasing decisions—I try to avoid “quick” purchases and instead dwell on it, research it, and give it time. This work doesn’t happen overnight–as always, I recommend small, conscious, meaningful, and permanent shifts slowly over time. Take one product you typically buy, research it carefully, make better choices, and rinse and repeat.

 

A second direction I take in response to exploitation of either variety involves stuff like this post–working to educate others consciously and compassionately. A lot of people just don’t know about what they are buying, and if they did, they’d be horrified. But there is no use guilt tripping anyone–we are all living in a very difficult period of time. We do the best we can, and what I try to do is to open up good spaces for conversation and growth.

 

A third direction I am taking is in my immediate community. Communities, as groups, can also respond to this system and the power of a small but committed group is often much greater than the power of a single individual. One of the things I’ve been working toward in my new town over the last four or so months is starting a community owned food co-op–this will allow us, as a community, to have much better control over the products we buy and where they are sourced. Even if we aren’t successful in starting our co-op (I hope we will be), the conversations, group interaction, community education, and establishment of ethical principles is worth its weight in gold. We are meeting tomorrow night, and when I look at our set of principles, I am filled with hope and joy–they are nurturing principles that seek alternatives and a firmly democratic process.

 

Nurturing as a Lifestyle and Spiritual Ethic

Druid's Prayer for Peace Painting (original version)

Druid’s Prayer for Peace Painting (original version)

This is leading me towards suggesting that much of what we can do to live regeneratively and wholly is to think not just about what we do on a daily basis, but what we support–this isn’t a new idea of course, but its one that is still not very mainstream.

 

These two mindsets are not mutually exclusive; Berry argues that each of us the capacity for both mindsets and they are often conflict with one another, especially living in industrialized societies. In my various studies, both magical and rhetorical, I’ve been taught to stay away from binary thinking–binaries can lock us into false pathways, make it seem like only two options exist, when many more do. And while I don’t necessarily see this as a false binary, in the sense that you are either are a nurturer or an exploiter, I think that there are degrees of exploitation vs. nurturing based on each practice, or a continuum that we all sit upon. There’s also degrees of conscientiousness–I may do my best to be a nurturer and support nurturing products and practices (or cut out the consumption all together) but there are times when choices are limited, finances are limited, or other issues are present and I’m forced to buy or participate in a way that I wouldn’t otherwise. Even if that’s the case, there are still things we can do, like writing letters, activism, and encouraging better ethical practices, raising awareness, sharing with others…there’s a lot you can do even if you are forced to purchase something you disagree with due to finances, lack of options, or otherwise.

 

At this point, even if you can’t make any physical changes, I do advocate for putting yourself in a nurturing mindset and beginning to see this as part of a spiritual ethic. The mind is an extremely powerful tool. Seeing ourselves as nurturers helps us be nurturers, even if those changes are slow.  It allows us to be in the right mindset to seize opportunity (like, say, my experiences with the food co-op). I’m not saying we can, or should, passively think this way forever, but its a very powerful start.

 

I also see the concept of the nurturer as one that is really accessible to many, and appealing to many, who follow earth-based spiritual paths. We want to help and heal, and a lot of us just aren’t sure how to start walking down that path. Given this, I’d like to conclude by thinking about the role of the nurturer with a specific modification to a prayer that many druids say–the Druid’s Prayer for Peace. This is a prayer developed by the Order of Bards, Ovates, and Druids (OBOD); members of the order, including myself, often say this prayer every day. But years ago, I decided that it wasn’t quite working for me because it didn’t fit the permaculture ethical system quite enough and it while it started to embrace the role of nurturer, it didn’t take it far enough. So I made some modifications. The original prayer goes like this:

Deep within the still center of my being
May I find peace.
Silently within the quiet of the grove
May I share peace.
Gently within the greater circle of humankind
May I radiate peace.

My modified version reminds me of importance of peace to all life and cultivating a nurturing mindset:

Deep within the still center of my being
May I find peace.
Silently within the quiet of the grove
May I share peace.
Gently within the greater circle of all life
May I radiate peace.

What I like about this simple everyday prayer, is that it reminds me that my spiritual path, Druidry, is a path of peace, of care, and of nurturing.

Living With Rather than Against Nature

A central concept in Druidry is peace.  At the beginning of each druidic ritual, we declare peace in the quarters.  We a say a prayer for peace (which you can see in my painting I posted earlier this year).  But all of this is lip service unless you work, consciously and tirelessly, to enact peace in your daily life. And this includes living at peace with all living things.

 

And what does this peaceful living look like? Well, one way that peace can be enacted is by re-evaluating our relationship with the natural world.  Humans often engage in an unnecessarily adversarial relationship with nature.  Why is this?  On a larger scale its simple—we have unbalanced nature in various ways and we take up too much space.  We don’t allow wild spaces to flourish—we must control them, plant them full of things that don’t belong and may cause imbalances in the ecosystem, dump them full of chemicals that harm all who come in contact with them, maintain them with fossil fuels that heat up our world, or worse, cover them over with concrete.

 

Take something as innocuous as the dandelion. Most yard owners work to eradicate it and are at “war” with it, as some recent chemical commercials for eradicating dandelions seem to suggest. And all this war against dandelions is for reasons I simply can’t understand (since it is medicinal, edible, and breaks up compacted soil, looks very whimsical and beautiful, among other things). The yard is far from a natural, balanced natural state.  In fact, the yard is quite “unnatural”; as described in Gaia’s Garden, its a throwback to the Victorian Era when wealthy landowners could afford to keep big swaths of land for no purposes other than their amusement and keep cropped close to the ground by sheep. Its a status symbol, a symbol of the bourgeois. So why do dandelions keep growing in your yard? Likely because your yard has compacted soil, which means the soil is very hard packed from repeatedly mowing it with heavy equipment, making it difficult for anything other than grass to grow. Dandelions come in and break up that soil so that other things can later take root. In other words, dandelions are the first stage of nature healing your yard. Yet yard owners dump millions of pounds of chemicals trying to eradicate something that is like nature’s cry for help. And so, we call the wild things that aid nature’s regrowth process “weeds” and declare war on them, and we call things that we import halfway across the world and plant without thought to their relationship to the native ecosystem as “plants” and pamper them. And, like all things, an industry has built up around maintaining the myth that dandelions are bad and that you need to buy products to eradicate them.

 

Mixed Media piece I finished a few years ago.  I "liberated" a rusty chainsaw from a forest that was logged to create a story of peace and healing.

Mixed Media piece I finished a few years ago. I “liberated” a rusty chainsaw from a forest that was logged to create a story of peace and healing.

So called “nuisance” animals are another example of humanity’s war with nature. Yes, there is no doubt that a groundhog is a nuisance in your garden. I learned this firsthand this year, and will tell that story at some point in this blog. But even so, the high prevalence of groundhogs, raccoons, squirrels, moles, mice and other animals have more to do with the impact of human activity than their own. Humans have taken unprecedented amounts of land, turned it into–spirits forbid–lawns, slaughtered these creatures’ natural predators and disrupted the food chain. After all of this,  we then wonder why we have problems with groundhogs? And again, the “solution” often ends in the taking of a life: the dropping of poisoned food into holes, trapping them, shooting them, etc. And of course, let’s not forget the countless products and services that can be purchased to aid the frustrated homeowner in their approach to killing or otherwise eradicating nuisance animals (because all of these relationships, today, are tied to consumerism).

 

Where does this adversarial “man vs. wild” relationship come from?  Many places.  Cultural narratives we gain through advertising that teach us that “weeds are bad” and the best way of getting rid of them is by going to your local big box store and buying some expensive chemicals to dump to solve your problem.  And this consumerist culture is so short-sighted that it doesn’t consider the long-term ramifications of dumping chemical after chemical to solve perceived problem after problem.  Housing associations and local township ordinances (such as my own in Independence Township, MI) that literally ban beneficial “roadside weeds” like chicory from appearing in your front yard. Books on lawn care, gardening, etc, that ascribe to philosophies that do not privilege whole-ecosystems designs.

 

But I suspect that the root cause an underlying cultural narrative, developed over centuries, that is the product of a Christian-focused worldview.  The American worldview, one that was (and is) very heavily influenced by the Bible, we see that the book of Genesis immediately puts humans and plant/animal kingdoms in an adversarial relationship. Adam was given the power to name animals and to lord over them. This view gives humans the perceived right to do just that—dominate, create war, and generally shape nature to their demands. Manifest destiny, the philosophy of US government and society that stripped millions of acres away from their rightful indigenous owners, is just another version of this “power over others” philosophy (and in the case of Native Americans, it is power over “heathens.”) If you look at some of the reasons that Europeans wanted to find new land at all, it came down to natural resources (which were dwindling in Europe) and exploitation (read the history of North Carolina and the Long-Needle Pine and shipbuilding, for an example of this). And if you read many journals of the early colonials and others who were working to own/colonize/exploit the Americas, you’ll see them referencing their “God-given right” to do so. That’s not to say that all Christians today ascribe to this philosophy–in more liberal Christian views, discussions of “eco-spirituality” abound.  But I do think that, for too long, Americans have used their faith as a way of exploiting other humans and non-human persons around them.

 

We must be one with the world!

We must be one with the world!

Alternative views—both spiritual and practical—suggest more reciprocal, peaceful relationships with nature.  These relationships embrace all of nature–including so-called “weeds” and so-called “nuisance animals” as part of a natural system. The Native American tribes hold a diversity of belief systems, but at the heart of all of them was their deep respect of nature in all of her forms.  We see this respect–living with the world, rather than apart from it–repeated in indigenous belief systems throughout the world. Some more modern philosophies also help us re-envision our relationship with nature. A permaculture philosophy, to which I ascribe, place dandelions as a top-rated plant: its a great foraging food for animals and humans alike, it has a deep tap root to bring up the nutrients and break up the soil, it provides ground cover, its quick to grow.  An animist philosophy, to which I also ascribe, would recognize the living, sentient spirit of all living things.