The Druid's Garden

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

Web of Life Ritual for Interconnectivity and Awareness July 14, 2019

Last week, we delved deeply into a critical aspect of land healing with two related concepts; thinking about the world in terms of (eco) systems and the interconnectivity of those ecosystems for all life. Last week was practical, full of discussions, definitions, and how you might design land regeneration projects with ecosystems and interconnectivity in mind.  And these things are critical on a physical level: all life depends on other life, all life is connected to other life, and all things great and small are interconnected. Thus, if we want to regenerate the land and engage in physical land healing, understanding and working with these concepts are critical. In addition to last week’s physical work, however, I think it’s really useful to develop ways of exploring these concepts spiritually and ritually. So today’s post takes us a step further and encourages us to explore these connections through ritual and journey-based meditation.

 

Building connections with nature

Building connections with nature

One of the reasons I believe that we should explore these concepts ritually is that human beings, in the 21st century, are living in some of the most disconnected times.  It is this disconnection and lack of awareness of the impact activities can make on broader ecosystems that have driven us into the ecological crisis of this age.  Ritual, meditation, and other spiritual practices help us better understand possibilities with different kinds of awareness: ritual and meditation practices help us feel through things, not just think about them in an abstract way.  They help ground us in them, spark energy with them–in essence, bring the elements together to create deeper awareness. We as humans have many ways of knowing.  Even if we understand these concepts intellectually, it’s important to build wisdom that can only come from experience.

 

Meditation on Interconnectivity

This first practice is a simple one, and uses a tool called discursive meditation to help you explore interconnectivity.  You can use the preliminaries for meditation discussed in this post if you are new to meditation. Go into a natural area, somewhere where nature is fully present.  First, begin by observing the world around you, paying attention to how things connect.  Where does the plant life grow? How does it connect to the water, the sun, the soil, the light?  Spend time simply observing and pondering these connections.  Once you have done this, close your eyes and envision yourself on this landscape.  In what ways are you connected to this place?  Explore those connections.  For example, you are breathing the oxygen that the trees are releasing. You are sitting on the soil where roots grow deep, and so on.  Now, envision yourself in the broader web of all life.  Recognize that you are, in some way, connected with every living thing.  Take time to explore this concept.  Finally, to conclude your meditation, visualize the connections between yourself and the broader world as lines of light–see the lines of light between you and the nearest tree, you and the waters, you and the sun, and so forth.  Feel those connections strongly present.  When you are finished, make an offering to the land.

 

Web of Life Ritual (Group and Solo)

This original ritual is designed simply as a awareness ritual: helping you as a human living in a very disconnected time to acknowledge, know, and honor the interconnected web of life.   I’m offering both solo versions and group versions; you can also feel free to adapt this as needed.

For this ritual, you will need nine strands of different colored ribbon, yarn, or string.  Ideally, these will be made from natural materials like cotton, wool, or help.  The nine strands represent the following:

  • The soil web of life
  • The waters of the world
  • The animal kingdom
  • The plant kingdom
  • The fungus and lichen kingdoms
  • The fishes, reptiles, and amphibians
  • The insect life
  • The celestial heavens (sun, moon, stars, comets, asteroids, etc)
  • Humanity (save this for last).

You can create as elaborate or as simple of a setup as you want for this ritual.  You might setup an altar with materials, etc.

 

Begin the ritual by opening up a sacred space in whatever means you typically do so (which may involve calling the quarters, establishing a circle or sphere of protection, calling in the elements, and so on).

 

Next, pick up your bundle of strands and choose the first strand and hold it in your hand. As you hold the strand, speak of the strand, calling those energies into the strand.  This should be spontaneous and from the heart.  Call forth the local representative for that group, or call on the group globally.  After you call them, spend time with that energy.  Think about your experiences with it, now it has touched you or you’ve interacted with it.

 

Soil web

Soil web

Here’s an example for the first strand, the soil web of life: Oh soil web of all life.  The millions of organisms who breathe life into every handful of soil. Fungal hyphae, nematodes, earth worms, bacteria, protozoa, all of the life that creates the building block of life.  Soil is sacred.  Soil is life reborn. The soil feeds us, supports us, and when we die, we return to the soil. I honor you, sacred soil web.

 

Now, envision energy coming into the strand from that which you had called.  Once you feel this is complete, move to the next strand, working your way

Save humanity for last, recognizing that despite the fact that we act and treat the world as distinct, we are not distinct or separate from it.  We are one.  Speak for humanity as interconnected and aware, bringing that energy powerfully into the strand.

 

Once you have done this with all nine strands, gather up your strands and tie them in a knot at the bottom.  As you tie, say, “We are all united in a sacredness of life, tied to this sacred planet and dependent on each other. We are interconnected.”

 

Now, attach the knot to something that will hold it while you braid it, taking three strands together and braiding them as one.  As you braid, say, “Weaving the web of life, weaving the web of spirit. All lives are connected, we are one.”  As you braid, envision the ecological web of life, the strands connecting each living thing and each living process.

 

After you are done, sit with the energies of the ritual for a time, allowing them to settle into you.  When you are ready, close out the space.  Hang your braid somewhere prominent or sacred to continue to remind you of the connection with all living things.

 

Web of Life Ritual: Group Variant

This ritual can be done in a group setting. Each person in the group can be assigned one or more strands to speak about.  If there are more than 9 people, you can also add more strands to represent other natural features (the winds, the mineral kingdom, the molten core of the earth, etc). Make the strands long enough that after they are braided, each participant can leave with their own segment of the stranded (tied off and knotted individually). During the braiding, you can take turns weaving the strands or you can assign one braider as their part in the ritual. At the end, anywhere you want to cut a part of the strand, tie it off and then cut it so that each person gets a piece of the strand to take home with them.

 

Healing the Web of Life Ritual

Once you have your braided strand, you can use it as a as the key focus for various kinds of land healing.  Here is a simple ritual using this approach (and feel free to experiment!).  You can use this ritual in conjunction with the one above or do this at a different time, as you feel led.

 

Materials: you will need your strand (previously created) and an herbal blessing oil (recipe for oil here) or incense (something to offer a blessing).

 

Open up a sacred space in your usual way.  As part of your opening, make sure you call forth the power of the elements to assist you in your work; you will need energies other than your own for this ritual.

 

Pick up your strand, connect with the energies represented in the strand.

 

After you have connected with the energies in the strand, bless your strand with the herbal oil or incense.  Speak to each of the energies, as you feel led.  For example, for the soil web of life, you might  say, “Soil web of life.  I know you are under duress as we lose inches of topsoil every year, and as soil webs are destroyed by chemicals, stripping, and more.  I send you healing and light.”

 

Go through each of the nine strands: the soil web of life; the waters of the world; the animal kingdom; the plant kingdom; the fungus and lichen kingdoms; the fishes, reptiles and amphibians; the insect kingdom; the celestial heavens; and humanity.

 

After blessing each strand individually, focus on radiating those energies outward to the greater world.  Spend as much time as you need to visualize this firmly.

 

Finally, spend a few minutes in meditation and quietude, seeing if any insights or messages arise.  Alternatively, use a divination system at this time to see what additional healing work should be done.

 

Close out your space.

 

Druidry for the 21st Century: Psychopomping the Anthropocene February 24, 2019

As an animist druid, I recognize the spirit of all beings.  I honor and interact with the spirits in the land, in the trees, in the animals and birds, in the insects, in the rivers, in the mountains. Animals die, plants die, insects die. Their spirits live on.  In the Anthropocene, even mountains die, they are removed for mining activities all along the Appalachians and in many other places.  Rivers die, and have been dying for centuries as we fill them with refuse. In the Anthropocene, many things die. What happens to that mountain’s spirit when the mountain is gone? What is happening now to the millions of non-human lives that are dying because of human activity? That’s the question we focus on today–as part of my druidry for the 21st century series.  Earlier posts in this series include Druidry for the 21st Century and Druidry in the age of the Anthropocene.

 

As I shared in last week’s post, non-human life is dying at an incredibly alarming rate at this very moment–with almost 50% of all animal life dying in the last 50 years. One article discusses that while extinction is a natural process, extinction rates and die off rates are currently between 1,000 and 10,000 times higher. I think a good resource for this is to look at IUCN’s red list and see the 26,500 species threatened with extinction–these are species regularly losing regular numbers. Unfortunately, humanity’s actions continue to cause the death of so many species and so many individual lives, and given models and projections, it is expected to get much worse in the next decades. The mass amounts of death and extinction of non-human lives are not “natural”; they are directly the result of human activity.  This makes humans, collectively and individually, responsible.  Not just for the actions that cause such death, but also, I would argue, for what happens to those spirits when they die.

 

The journey into spirit

The journey into spirit

Death is an inevitable part of life. Death is another journey, and some of us are called or choose to help spirits along that journey.  This work has many names, one of the most common being called “psychopomp” work. Psychopomp derives from the from Greek words “pompos” which means “guide  or “connector” and psyche which can be translated as “mind soul, life, or breath.” A psychopomp, then, is a guide of souls. Other names I have heard for this work include death midwifery, soul midwifery, deathwalking, death shamanism, to name a few.  Regardless of the term, this work has been a regular part of the healing, magical, and spiritual arts in nearly all cultures across the ages.  Many cultures recognize that humans with certain sets of skills do this work (such as a shaman or other religious leader), as do non-humans (deities, animal spirits, angels, and other such beings). In fact, it is very likely that this was work done by the Ovates in the time of the ancient druids, for they were described by various classical writers as working with spirits and the dead, along with herbalism, divination, and other kinds of healing arts.  They were also described by classical writes as “mastering the language of nature” which I believe comes into play into this kind of present 21st century ovate work.

 

This sacred practice of helping spirits pass is largely forgotten in mainstream consumerist life, however, it is still quietly practiced in many earth-centered, pagan, and new age spiritual traditions. Every person I have ever met who does this work does it for human souls. Human souls, of course, may often (but not always) need help crossing over. Humans are complicated, and when we die, our deaths may be complicated too. Many human get lost on their way across the veil. They may get stuck, they may die unexpectedly and need to process their death, they may have unfinished business that prevents them from leaving, and/or they often need assistance to find their path. Psychopomps are the shining beacons in that confusion, helping a wayward soul find his or her path to the next part of their journey.

 

But today, I’m not here to talk about human souls. You can learn about that kind of psychopomp work from many other sources. Today, I’m here to talk about non-human souls and the work we can do given this time, this age, and the present conditions.  I will also note that the rest of this post is entirely from my own experience, from the many years I’ve been quietly doing this work.  You can agree, disagree, or share your own experience–and I hope this blog can be a space for us to talk about it.

 

The cycle of life and death of animals, plants, insects, amphibians, reptiles, birds, fish, etc, has been going on as long as life in some form has existed on this planet.  Spirits of the land know how to handle their own deaths, and human psycopomps would not typically interact in that way in regular circumstances.  Think about a death in a forest: if an animal or plant dies, within a few days (or in the case of a tree, a few years) those nutrients are completely cycled back into the ecosystem.  I have always gotten the sense that this same process takes place on the level of spirit as well—the land cycls her own.

 

However, because we are in another extinction-level event, where the whole world is threatened, whatever happens typically to non-human souls is simply not enough. In the last few decades in particular, and with increasing frequency, a much larger number of souls began departing, with some of them being the very last of their kind.  Some non-human souls who pass are exhibiting many of the same characteristics that human souls who pass often exhibit: anger, confusion, being lost, being stuck, not wanting to go.  I don’t get the sense that this is “normal”, but rather, this is a product of the anthropocene. If a typical cycle of life and death is a gentle forest stream, right now, the stream is massively flooded well beyond its banks, causing erosion and destruction, and this spillage needs some attention. I think another way of framing what is happening is that spirits of these various species are experiencing new phenomena, a phenomena that their own natural paths and natural cycles are not adapted to. Anything can adapt over a long period of time; that is the nature of evolution.  But it is hard to adapt–for any species or spirit–to such frequent and intense change, the kinds of changes driven by relentless human activity in the Anthropocene.  And that is where the trouble seems to lie.

 

Trees

Trees

Before I get into some of the specific practices I’m going to suggest today for actual psychopomp work, I want to start by saying that each person has different spiritual gifts (a topic I explored before in this blog) and not everyone has the gift of spirit communication (although you can learn to do this over time).  The work I describe below is fairly advanced.  It requires you to have extremely good protection, practiced ways of spiritually cleansing yourself, a solid mental state (do not try this if you are mentally unbalanced, depressed, etc), and excellent self-cares trategies. It also requires you to have basic plant spirit communication and journeying skills.  Finally, it requires inner contacts (guides, deities, spirits, plant spirits, animal spirits, etc) who will partner with you for this work; it is very necessary to have individuals on both sides.  This is a list of some of the many deities and guides that do this work; it might be that you are already connected to someone. Some people find themselves drawn to this work intuitively, and for others, they may seek out training, books, teachers and other such resources.  I think like anything else, it is a skill you can learn to do, and do well, if you dedicate yourself to it. There are plenty of options out there to learn, and I can share some of the best.  I can also direct you to some of the basic skills that you need to do this work: spirit communication and journeying skills being most central. This page provides a good list of books for more information, for those who want to read more and understand.  I also want to stress that this work is not for everyone: there are many other kinds of work we can do in the Anthropocene. I think each of us should do something, but that something should be tied to our gifts and own journey.

 

So to get into the psychopomp work, I’m going to share a few examples to help illustrate some of what I understand to be the basic principles. Again, these are my own experiences; yours may be very different (and if you feel led to share, please do so in the comments–sharing is important at this stage, as we can build our knowledge and help the land in this way).

 

I remember the year the Christmas trees came.  Thousands of them, just after the holiday rush was over. They waited for me, patiently, planting themselves all over my property. I went out and walked among them. They wanted to understand why they had been cut and left to die. These trees, I realized, had never found themselves in the center of the family home and hearth adorned with gifts. Or if they had, once their use was over, they were unceremoniously thrown on the curb without so much as a thanks. They wanted to understand, needed to understand, what had happened and why.  Their whole lives–and deaths–were wrapped up in a cycle they did not understand, and they had to understand it in order to pass. I thought it was a fair question.  And so I showed them; I talked to them about humans and human life today. I invited representatives to join me for a few days in the world, to see how humans think and what they do, and I shared a human perspective. The representatives asked questions, and eventually, they were satisfied. They understood, after seeing me interact with humans and with my translation and explanations, that humans didn’t realize they had spirits. That humans didn’t realize that they were anything other than objects.  I apologized on behalf of all humans who did not understand. This seemed to appease them. When I felt the time was right, about two weeks after they arrived, I opened up a sacred grove in my outdoor grove.  I built a fire and, with the aid of my own spirit guides, helped open a gateway for them to pass. They went through it, one at a time.  It took a very, very long time.  Finally, they were all through.  Afterwards, I got the sense that that work was done, and now, others could pass.  Not through that specific gateway, which we closed at the end of the ceremony, but through their own means. Afterwards, I also did extensive cleansing and self-care; as the energies of the dead are not to be worked with lightly.

 

I’ve always been connected deeply with trees, and have long done this kind of work for forests who were logged. One forest, however, in particular stands out. It was a section of forest that I had spent time in; it was a wild place that, when I was a child, I would often go into with my parents. Maybe eight years ago now, the township decided that their industrial park was going right in the middle of that beautiful forest. They cleared giant swaths of it, put in infrastructure, and there, it sat.  Empty. I drove through it soon after it happened, and I felt such incredible sorrow, such loss, such anger and frustration. The spirits of the trees, of that land, of the animals who died, of insects whose lives were over, crowded up around me and demanded to understand why this had been done. Again, I asked them to choose a representative, which ended up being a spirit of a red maple. First, I sat in the forest for a long time, observing, singing to them, simply honoring them and letting them know that I was there, I was not alone (I describe many such practices in my earlier land healing series in the work of witnessing and apology). I walked along that recently cut land, and I found a piece of wood that had been cut, part of a stump.  I took it with me, along with some other materials, and made them into a piece of art honoring that forest. The artwork and use of the wood in a spiritual way seemed to appease the spirits. But, they still had questions.  Their representative went with me, learned what he needed to learn, and then we returned together to that place.  I did a ceremony for them (similar to the one I described above) and helped them move on.  After that, when I passed other logged sites near there, I got the sense that the spirits were once again taking care of their own work in those kinds of cases.  I was welcome to help, but I wasn’t necessary for me to do the deep work I did with this forest.

 

Former life....

Former life….

On one otherwise ordinary work day when I was working from home, I suddenly sensed a very angry presence. Opening up my spiritual eyes, I saw an entire tribe of lions.  They were angry, they were thrashing about. They could see me, and I could see them.  As their eyes bored into me, I felt almost like prey.  They demanded answers, and they were going to get them. I set my work aside, and told them I would speak with them, but only if they backed off and calmed down.  They left, and I thought that was that, that since I wasn’t feeding into their anger, they were going to go somewhere else.  But, a few hours later, they were back. I asked them about who they were, where they had come from.  They had been poached, they were the last of their tribe in any land as far as they were aware.  I simply listened,  acknowledged their hurt, and apologized for their suffering and deaths. As is the way of things, I invited a representative to come with me for a few days, to better understand the way that humans lived. To see. To understand.  In time, they were satisfied.  I did a similar ceremony to those I had done before: opening up a sacred grove, making an offering, inviting any final conversation, working with my guides to open up a gateway, inviting the spirits to pass through the gateway, and then carefully closing the gateway and space.  Again, afterwards, I did lots of spiritual self care, cleansing.

 

After a number of these experiences, I realized I needed a permanent space on my land where I could properly honor these spirits.  So I did that–creating a shrine that I used to “honor the fallen” and as any spirit interacted with me in this way, I would put a representation of them on the shrine.  When I moved to new land, I took a stone with me from that shrine and took the rest deep into the woods, to lay at peace.  The stone is now the start of my new shrine on our new land here.  I do not photograph these shrines out of respect for the dead, but they are like many others I’ve talked about on this blog: full of natural things and regularly honored. This shrine helps me honor them, to hold them in my memory.  I wrote about them, researched them, and told them that while I lived, they would not be forgotten.  With these words I write, this holds even more true, because they now live in more than just me, they live in you.

 

The Ovate Psychopomp

These examples are fairly consistent with my larger practices surrounding what I now understand to be some of the Ovate work of the Anthropocene, at least from my own perspective and experience.  So what is the nature of this work? We’ll now explore it from two perspectives: first, what I call “prerequisites”, i.e. the things you need to bring to the table to do the work.  And second, the things you do surrounding the work itself.

Prerequisites

The first prerequisite is being open to working in this way.  You have to be willing to see, be willing to acknowledge, and spend the necessary time and energy to do this work. If you aren’t open to it, they are never going to come to you, or you aren’t going to do them justice.  Some people probably read this and know this work isn’t for them, and to that I say, good!  I’m sure some other work is out there that is better well suited for you–like physically regenerating the land, teaching humans to honor nature, fighting to protect forests, fighting for environmental rights, etc.

 

Second, as I mentioned above, it requires some advanced gifts and skills: spirit communication, spirit sight, and solid practices surrounding protection and self-care.  It might be that you aren’t ready to do this till you’ve been walking the path for a number of years–and that’s ok.  I don’t recommend that any new person take this on.

 

Third, you must have guides, spirits, and/or deities working with you.  You need to have those you can trust in the spirit world for this kind of work; both for your own safety but also because this work seems to require it as a balance.  You are helping a spirit move from corporeal life to non-corporeal life, and that requires both someone who is corporeal and someone who is not to do it properly.

 

 

Cultivating connection

Cultivating connection

Fourth, you have to find balance and practice good self care and spiritual cleansing. This is true for everything we do, but especially true for this kind of deep work.  The energies of the dead are not good for the living long term (and if you’ve ever tended a dying person, you’ll know exactly what I mean).  I don’t do this work every day; I do it as necessary, and as individuals or groups of spirits come to me.  I can always refuse to do it if I don’t think I’m in the right state of mind–which I have done more than once.  Don’t let the dead stay near you for long periods of time.  They must pass, and you must find your way into self care and balance and embrace the energies of life.

 

Fifth, you will always have the gratitude of the spirits who pass, however, understand that this is quiet work.  Its work you do on your own, that you don’t typically talk about, and other humans have no idea.  That’s ok, the work isn’t for them.  But if you are someone who needs regular validation from human others, this is probably not for you.  This work is never about you.

 

Finally, a lot of people who I’ve spoken with who have gotten into this work one way or another had almost had some close experience with death, some way that helps them better understand it.  These experiences may have been having a very special person (human or otherwise) die, tending a dying relative, having a brush with death themselves.  Its not always the case, but does seem to be something that a lot of folks have.  I think that experience opens up something within you that then can be used to help others.

 

The Work Itself

Given the above, we now turn to some of the core aspects of psychopomping in the Anthropocene, as I understand it.  They are:

 

One, being open.  If you are doing this work regularly, somehow, the spirits sense it, and somehow they know. Its like you have an “open for business” sign up on the astral plane. Even if it’s just a self acknowledgement that you are willing to do this work, they will come once you are open.

 

Second, being ready to do the work of apology. Humans all over this planet are doing awful things and are causing the genocide of many, many lives and species. Why would these spirits of the recently departed trust a human?  Because you are acknowledging what is happening, you are compassionate, you can offer them perspective, and most of all–you can offer them a true and heartfelt apology.  Acknowledgement and an apology is all that many need to move on.

 

Third, being ready to explain things from a human perspective. This seems to be very, very helpful for many spirits who are dying in the age of the Anthropocene. They want to know why things are happening, and their minds cannot understand human behavior without your help.  And so my basic strategy is to let them tag along for a few days as I’m out and about in the world, explaining to them what they see, answering their questions. This has always led to success, at least in those I’ve interacted with.

 

Fourth, ritually helping them move on, if they need you to (often, I offer, and not all of them accept or need me to help).  I have my specific techniques, which I have shared above through stories, and which I do in the context of druidry.  Some of my techniques are unique to me, some of them would likely work for others. I would suggest learning what will work for you directly from a spirit, guide, or deity that you work with who is on the other side.  For me, I use music, fire, natural gateways, and other such things to help them pass.  These techniques were all taught to me by spirit, so I don’t know how translatable they are to others.

 

Finally, practicing extreme self care. This is not easy work; it can be rewarding but also very draining.  You have to take care of yourself, you can’t do too much of it, and you need to make sure to spiritually cleanse carefully after doing anything like this.  I like to do a herbal vinegar bath: I take a few tablespoons of infused herbal vinegar and add it to my bath and scrub myself all over.  I infuse it with plants that are significant to me personally and that are personal plant allies.  For a general blend, I would suggest sage, mugwort, rosemary, bay, lemon balm, and/or hawthorn.  You can simply throw handfuls of dried herbs into a quart jar, fill it with vinegar, and then have it available when you need a cleansing bath.  In addition to the bath, make sure you take time to do what fulfills you most–and let nature heal you!  For me, spending a lot of time gardening (working with the energies of life), being in healed and whole natural places, and working in my art studio are the ways I heal from this work.

 

There’s a lot here to process, and I hope it is of use to some of you who feel led to do this work.  I never thought I would write this post or talk about this in such a public way, but spirit said otherwise! If you are doing this work, please share if you are willing; I’d very much want to hear others’ experiences.  If you aren’t doing this yet but would like to, feel free to reach out!

 

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

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

 

A less disruptive path to help preserve an ecosystem

A less disruptive path to help preserve an ecosystem

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

 

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

 

The Hard Stuff

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

 

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

 

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

 

Exoteric / Outer Works: Refugia

A safe space for all life

A safe space for all life

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

 

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

 

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

 

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

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

 

Ringing the Bell/Sounding the Bowl

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

 

A simple indoor altar with singing bowl

A simple indoor altar with singing bowl

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

 

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

 

Honoring the Fallen Shrine

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

 

Council of All Beings and Other Rituals

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

 

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

 

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

 

Collaborative and Community Created Rituals without Set Scripts January 20, 2019

One of the questions that many druids face, particularly if they are working in a group of any size, is how to plan a good ritual.  A ritual that is meaningful, powerful, moving, and engaging to all participants.  I’m sure anyone who has attended a druid (or most other forms of pagan gathering) remembers standing around in a giant circle watching people read from scripts. Sometimes, a scripted ritual can be a moving and meaningful experience, particularly with competent ritualists.  Sometimes, however, they are not as moving or enjoyable.

 

The traditional scripted ritual goes something like this: a small group of ritualists design and plan a Samhain ritual. They put countless hours into the planning, and then bring in others to assign roles, practice the ritual, set the stage, and so on. A larger group of participants then come to attend the ritual. They may be able to participate at small points; chanting Awens, making offerings, and so on.  But largely, these roles are passive. The participants, then, are there to experience the ritual, to witness it, and to experience the energies present.

 

Preparing for ritual

Preparing for ritual

Now, let’s rerwrite the above Samhain ritual.  The small group of ritualists again get together prior to the event, but this time, they decide on a framework: honoring the ancestors, with three parts – honoring the ancestors of the land, honoring the ancestors of blood, honoring the ancestors of tradition, and messages from the ancestors (divination). They also establish parts for a standard opening and closing, as befits their tradition. They each take a theme. At the event, time is set aside to talk to all of the event participants about the ritual, and then to allow each participant to select a group to join. In these smaller groups, participants brainstorm ideas, develop a plan, and practice their plan. At the ritual later that day, each smaller group offers one piece of the ritual tied to one of the four themes. One group offers sprigs of cedar as a blessing and shares uses of cedar by ancestors of the land, another group speaks of several prominent ancestors in the tradition, and the other group invites each participant to speak the name of an ancestor and makes offerings. Each group and individual has their own work; nobody is left out, and everyone can make a positive and powerful contribution. No single person knows every part of the ritual, and there is joy in seeing what each group has done.

 

Crazy? Actually, it works beautifully and I’m going to describe in more detail how to do this. My alternative to scripted rituals is what I call the CCC Ritual (community, collaborative, creative). This approach can be done in a group setting, anywhere from 4 to 40 or so active participants: that is, it is appropriate both for a grove of varying sizes or for a small druid gathering. I suspect it could work with a larger group with, but I have no experience facilitating it for a group above 40, so today I’m sticking with my experiences.

 

To script or not to script?

There’s nothing wrong with scripted rituals; Scripts provide consistency: you know exactly what is going to occur in the ritual, who is saying and doing what, and at what points.  From a ritual organization and ritual writing perspective,  they are also useful for people new to the tradition, as the script offers something that can be reflected upon, or a part read from, without concern. They can be carefully planned in advance.  They are necessary for certain kinds of rituals, like initiations, that are meant to always be performed in the same way. These are good reasons to use scripts: but also good reasons to move beyond them on occasion.

 

The occasions where I think the CCC ritual approach is most warranted is when you are looking for a way to allow for more participation and ownership in a ritual, where you are looking to do something new (especially with rituals or events that are starting to fell tired and old).  It’s also highly appropriate in mixed groups where people are coming from different traditions–this allows these multiple faiths to interact positively and each share.

 

Statuary in a Labyrinth

Statuary in a Labyrinth

The Basic Approach

There are essentially two approaches to the CCR, and it is based on the size of the group and the experience level of a group.  For a group that has experience and has been working for a while together, I suggest approach A.  For a larger group or less experienced group, I suggest approach B (approach B was offered as an example in the opening).  I’m going to share both approaches, then offer some real-life examples of how they can work.

 

Approach A: Less Structured.  This approach is really great for groves or other small gatherings when at least half of the participants have some ritual experience. In this case, the organizers of the ritual decide a theme in advance with several interrelated groups and then the group gets together to talk about the theme and break into smaller self selected groups.  You need about 2 hours for this: 25 minutes or so for the larger group discussion, 5 minutes for the groups to form, and then 1.5 hours for the groups to do their planning and practice.  Then, afterward (immediately or sometime later in the day or weekend) everyone comes together and enacts the ritual.

 

Alternatively, you can come together with just a broad idea (e.g. land healing) but then you’ll need more time in a large group to decide the framework for proceeding.  I’ve found it’s a bit more efficient to already have the broad idea and themes present, even if people are able to comment on them in advance (say, in a grove or gathering forum).

 

Approach B: More Structured. The more structured approach would be appropriate for a larger gathering where there are a lot of unknown people.  In this approach, the ritual organizers would select a theme and sub-themes.  Each ritualist then, would be in charge of leading a group, preparing and presenting some options, and helping make sure that group was well prepared.  The difference between approach A and B is the nature of the small planning groups: are they completely autonomous, or do they have a leader who can help the group come up with an appropriate and moving idea?  The example I provided above with Samhain demonstrates this approach.

 

Small group variant.  If you have only a few people, this ritual process can still be done.  If you have only a few people, ask each person to prepare something in advance for the group on a common theme, and see what everyone does.

 

A few more items of note.  First, not everyone who comes to a grove or gathering wants to participate.  You should always reserve an “observers” group that holds space and that does not directly engage in any of the planning or ritual.  This gives anyone who wants it an “out” to simply be present.  Even within small groups, not everyone needs to participate in the ritual–the group of six may elect 1 spokesperson who does that part of the ritual.  Finally, I will also note that it is helpful to give people as much information as you can in advance about the process, the themes, and the ritual.  Then they can think about it, maybe bring something from home they want to contribute, and so on.

 

Examples: Grove and Gathering events

The first  large group ritual I experienced using this approach was at a Pan Druid Beltane celebration that took place a few years ago. One of the big projects was to help build a druid-themed shrine at the Land Celebration in Gore, VA. The Land Celebration already had many different shrines to different spiritual paths, like a Jewish Wailing wall, a Buddhist shrine, multiple labyrinths, and so on.  After we built it, the final step was to ritually consecrate it.  Of course, we could not have planned this ritual in advance because we didn’t even know what the nature of the shrine was going to be.  So, as a group, we set forth to design our ritual, coming up with multiple groups that blessed the shrine, blessed the ancestors and divine, “listened” to the land, made offerings, and opened/closed the space.  It was a beautiful ceremony, and not only allowed the druids of different traditions to share pieces of their tradition; it allowed all to contribute and empower the shrine.

 

Labyrinth

Labyrinth

In a second example, over the summer, we hosted a small Land Healing celebration for about 14 druids. The overall theme was “land healing” and we wanted a healing ritual for the land not just here on the homestead where we were hosting it, but also a way for others to take that healing back with them. Almost all participants were experienced druids who had done multiple kinds of group rituals before and most who had worked together at larger OBOD gatherings over a period of years. Together, we decided on the earth, sea, and sky as our three themes. Participants self selected into the groups. Each group of 3-4 people then worked to bring the healing energy of earth, sea, and sky both inward to this land and outward to all lands.  It was a beautiful ritual: we used a standard opening with assigned parts.  The earth group had us write on and bury stones, sending the energy out to the land. The water group had different waters from around the world, and each person was also asked to bring water to the gathering from their home.  We ceremoniously combined the waters, blessed them, and then each participant later got a small vial of water to take home. The air group focused on bringing healing energy through song (common to wassailing and other traditions), movement, and music.  As the ritual unfolded, everyone was able to experience two new things from the two other groups; we closed the ritual with group divination.

 

Some Themes for Rituals

You can do a lot with this framework, and draw upon various kinds of themes for rituals.  Here are some possibilities:

  • The elements: four groups of air, fire, water, and earth.
  • Earth/sea/sky theme
  • Three druid elements theme: calas (stability), gwyar (flow), nywfre (inspiration)
  • Ritual focused on four sacred trees (oak, ash, thorn, cedar, etc)
  • Ritual that focuses on different aspects of the natural world: waters, air, animals, plants, invertebrates, etc

The CCC ritual creation is a very different kind of ritual, with a very different kind of result.  I would highly encourage you to experiment with it if you are interested!  If you’ve done anything like this, please share in the comments!  Also, if you are planning it, feel free to share!

 

A Summer Solstice Sunrise Observance Ritual June 17, 2018

Summer Solstice Sunrise from the Water

Summer Solstice Sunrise Progression from the Water at Yellow Creek State Park on the Summer Solstice 2017

My alarm goes off at 4:00am.  I’m conveniently camping right along the lake shore, after having spent the evening watching the sunset on the eve of the summer solstice with members of our grove. My kayak is ready to launch, and I roll out of my sleeping bag and slip it quietly into the still, dark water. The starry heavens are brilliant in their glory, the moon a crescent low in the sky. But just as I begin to paddle, the first light on the horizon is present. The mists rise up from the lake water–the lake is warm like bath water even though the air itself is much cooler on this summer solstice morning. I paddle through the mist, finding a good spot from which to watch the sun rise. The lake expands around me, the trees dark shadows in the distance. Everything seems to move very slowly, and then, the light rises, faster and the light seems to rush in with each breath I take. The bullfrogs and birds help call up the solstice sun, their voices begin rising in song all around the edges of the lake. The fish start rising up to the surface; one leaps in front of me. The crows begin to caw, the hawks fly in the distance.  The world is coming awake, and I have a front row seat to all of it. The moon disappears behind some clouds that are rolling in, and for a brief moment, tiny drops of rain fall on the still water.  Then, the sun emerges from behind the mountain.  All the while, I sit, soaking in the moment. Breathing deeply, I am simply happy to be here and to witness.

 

The solstices and equinoxes are special times that celebrate the passage of the sun and the turning wheel of the year. Over the years, I’ve celebrated them in elaborate ways with large groups and also simple ways, by myself. One of the most simple rituals that I know, and use often, to celebrate is simply a sunrise observation ritual, as I began to describe in the last paragraph.  I actually wrote this post a year ago, during 2017, right after my solstice celebration with the hopes of sharing it with you before the solstice in 2018.   I’m going to share the details of this ritual today and how you can do it for this summer solstice–or any other seasonal celebration.

 

Ritual Preliminaries

There are a few preliminaries that you need to take care of to do a sunrise observation ritual.

 

Weather: Weather can be tricky. If there are clouds, storms, or it is overcast, you might not be able to see the solstice sunrise that day. However, in the druid tradition, we hold that the energy of the time is actually present three days before and three days after, so anytime in that 7 day window would work of the day itself does not (of course, the day itself is a better choice).  If you really want to do it on the day of the solstice, you might have to wait a year or two till the weather is right.  This happens, and sometimes, the wait is worth it.

 

Finding Your Observation Spot: Finding “the spot” where you will observe, from land or sea, is an important part of the ritual. You may already have a spot in mind–it should allow you to see open skies to the east, but also as far around as possible. You’ll also need to make sure you can get to that spot early enough to see the sunrise.  Since I live in the Appalachian Mountains, I prefer overlooks and/or lakes–both of these offer a wonderful view.  Last year, my grove rented a cabin for the evening on the lake, and so, I had very easy access to do the sunrise ritual.

 

When to get to the spot. If you look up sunrise times online, you’ll see two numbers, typically “first light” and “sunrise.” First light times can be deceiving; I have found that “first light” actually occurs up to an hour earlier than it indicates. For my sunrise rituals, I plan on being at my spot 1.5 hours before the scheduled sunrise (and staying about 2 hours total).  Depending on mountains and other geographic features, the sunrise time may also be off (last year, I actually saw the sun come over the mountains at about 6:10, even though 5:45 was the specified time).  If you get there 1.5 hours early, it will be completely dark, but within the first 15 minutes, you will see the sky slowly changing–and seeing that part is worth it.

 

Comfort. The Sunrise Ritual is a long one–you spend your time in stillness and reverence, observing the world around you.  Because the sun takes time to rise, you will want to make sure you are comfortable wherever you are.  Bring yourself a chair, a blanket, or get yourself seated in a cozy kayak (like I did) to watch the sun rise.  Even if the days are warm, it is likely much cooler at 4am, so bring appropriate clothes, blankets, etc.  If bugs are a problem, bring bug spray, etc.  The idea is to be as present as possible to witness this wonder of nature, not be worrying about your cold toes, mosquitoes buzzing in your ear, or uncomfortable seat.

 

Second Sunrise Ritual, a few days after the solstice in Summer 2017

Second Sunrise Ritual, a few days after the solstice in Summer 2017

The Ritual

The ritual is as simple as it can be–simply watch and observe the sunrise. Pay attention not only to where the sun will rise, but to the whole 360 degree area where you are. Fully engage with all of your senses (which is why the sacred brew is helpful): your sight, your taste (tea), the sounds, your sense of touch (feeling the temperature, the ground you are sitting on, etc), and your ears. There is so much to take in and it changes so quickly. Even if you are scanning another part of the sky or surroundings, when you look again, the light has shifted. Pay attention to the far edges of the sunrise area–sometimes, beautiful colors will appear and then disappear within 5 or so minutes (last year, there was this amazing patch of hot pink for a little while reflecting on some clouds on the edge of the sunrise).

 

Deepening the Ritual

Here are a few things that can enhance or deepen your ritual experience.  None of them are necessary; just being present is enough. But over the years of doing this ritual, I have found a few additions enhances the experience.

 

A Sacred Brew. I have found that drinking tea or another sacred brew (like elderflower cordial at the summer solstice) is a wonderful way to heighten the power of this ritual.  Prepare something sacred, something wonderful.  I drank elderflower while watching the sun rise.  In the winter, a tea of warming herbs like sassafrass root or ginger would also be welcome.  I suggest brewing the tea in the sun the day before the solstice sunrise, and take that solar energy within as you watch the sun come in.

 

A Sacred Space. If you have the time, you can add to this ritual by creating a simple sacred space around you while you observe.  While this is not necessary, I feel that it really heightens the experience. I did this in my kayak last year, going through the AODA’s sphere of protection as the light began to come in.

 

Bringing In the Sun. If you wait till you can physically see the sun, you can also bring in the light and energy of the sun for your own healing. Draw its first golden rays towards you and bring them deep within. Combining this with breathwork is powerful. Offer gratitude for the sun and its light-giving rays.

 

Music/Singing. The Awen flows strongly at the summer solstice –you might feel compelled to sing or play an instrument.  I was once given a “sunrise song” that I play on my panflute sometimes during this ceremony.  You might see it this way–roosters, bullfrogs, birds, and many others work each day to raise the sun with their voices.  By joining in, you participate in that shared magical practice.

 

Solstice Activities.  Typically, after this ritual, I go off to find some elderflower and brew it up into sacred medicine.  This, or any other solstice-appropriate activity is a great way to keep the energy of the ritual with you.

A beautiful scene from the shore in Maine at the sunrise!

A beautiful scene from the shore in Maine at the sunrise!

May the blessing of the summer solstice sun be ever with you!

 

Ecoregional Druidry: Adapting and Localizing Symbolism October 2, 2017

To follow up from two posts a month or so ago on ecoregional druidry and the wheel of the year  and celebrating rituals, observances, and activities, I want to continue thinking about how druids can adapt basic practices of druidry to their local ecosystems.  This is particularly important for those of us in diverse ecosystems around the world: part of nature spirituality is being with nature as she is in your region. Thus far in this series, we’ve explored a druid’s wheel of the year that is seasonally-focused on a local ecosystem as well as the different ways we might celebrate this wheel of the year with rituals, observances, and activities.  Also tied to these spiritual practices are symbolism associated with the elements and directions; framing symbolism that weaves its way into our practices in a variety of different contexts. And so, in this post, we’ll delve into thinking about basic symbolism we use in the druid tradition and how we might adapt that based on an ecoregional approach.

 

What is symbolism? What does it do for us?

Before I get into why we might adapt symbolism and reasons to do so, I want to talk about what symbolism is in its basic form.  Catherine Bell, who did some of the most important scholarly work surrounding ritual in the 20th century, suggested that ritual practices connect people to archtypical or universal acts, attitudes, structures, or functions.  Symbols, within ritual, work like “a language for the primary purpose of communication” (61); in other words, symbols convey meaning to people who use them, and that meaning should be tied to the broader context.

 

The challenge, of course, comes in balancing individual needs and practices with those of the broader community.  This is a choice that each of us have to make–by moving further away from the traditional symbolism, it may be harder to align with larger community values.  If you are a solo practitioner, this may not be an issue for you.  But if you plan on running a grove or attending gatherings, it certainly may be.  Finding ways of developing a shared vision of what your ecoregional druidry looks like is in part, a negotiation with any others you might be practicing with.

 

Traditional Symbolism

Elemental Wheel with Traditional Animal Symbols

Elemental Wheel with Traditional Animal Symbols

The druid revival tradition draws upon symbolism adapted from the sacred animals and trees of the British Isles.  These symbols are typically as follows:

  • North / Great Bear / Earth
  • East / Hawk of May / Air
  • South / White Stag / Fire
  • West / Salmon of Wisdom / Water

In AODA, we add a few more into the mix (for detailed descriptions on these, you can visit this post):

  • Spirit above / Solar Current
  • Spirit below / Telluric Current
  • Spirit within / Lunar Current

You might also choose to expand the four directions to eight, but they don’t typically include animals.  Recently, at the OBOD East Coast Gathering, the Mystic River Grove added other animals: moose, skunk, turkey vulture, and turtle.

  • North East
  • North West
  • South East
  • South West

The traditional associations of the directions are used in all sorts of ritualized ways (both in OBOD and AODA) including in opening rituals and protective workings.  Because they are so pervasive and such an important part of the tradition, I personally believe that resonating deeply with these symbols is critical. So let’s take a look at how we might adapt any one of these symbols and what is gained–and lost–from doing so.  We’ll also explore adding in new symbolism or alternative symbolism.

 

Localizing Ritual Symbolism and Ecology

In the druid tradition, adaptation of the basic symbolism to your local ecoregion is not only common, it is encouraged.  Part of living with the land is drawing upon the animals, plants, and energies present immediately in that land that speak to you.

 

Beautiful Rooster can hold the east!

Beautiful Rooster can hold the east!

Elements and directions. The elements and their directions are specific to the druid path and other Western Esoteric circles. These associations are widely used by many, and in groups, give people some cohesion and consistency. Generally, I think these associations aren’t worth changing in most circumstances, especially if you are planning on working with others, but there is one instance that comes to mind where you might change them. This comes when you have a powerful elemental force in a different location such as a huge body of water in the east, a mountain in the south, and so on.  I have found it is helpful to “feel out” where the strongest force of the element is and use that if you feel that strong pull or are particularly sensitive to it. When I moved to the Great Lakes Region, for example, water was all around me, but I would often accidentally call water in the East because Lake Huron was closest to me and I was connected with the Lady of the Lake. Eventually, I solved the problem by connecting to a lake that was much closer to me (and much smaller) in the west so that I could keep my traditional associations (which I really wanted to do).

 

Animals. Druids in diverse ecosystems may find that the traditional animals may need to be reconsidered.  This is for any number of reasons: perhaps the animals are not found in the ecosystem, perhaps the druid has no connection with the traditional animals, or perhaps the druid doesn’t have a good connection with that animal.  Some choose to use the traditional animal symbols from the druid revival as well as their own additions in the cross quarters (or may have several sets of symbols depending on the location). Again, careful observation of nature, combined with looking for animal signs and seeing what speaks to you, is a useful practice.

 

In my case, even though three of the four animals are present in my ecosystem (hawk, bear, stag), I have substituted the salmon for a rainbow trout, painted turtle, or river otter.  The river otter is a particularly powerful symbol for me here in Western PA because otter was lost to our rivers and only in the last two decades has been reintroduced and is making a comeback–and as a kayaker, I see them regularly on my trips.  This is a powerful symbol of regeneration that I have experienced firsthand and is something I want to draw upon. When I was in Michigan, I had painted turtles and snapping turtles on my property near the sacred space, so they were what I called in the west.

 

On my land in Michigan, I did have hawks, but I didn’t want them too close (as the hawk would come eat my chickens regularly). So rather than calling in that energy, I called the energy of the “Rooster crowing up the sun” in the east, the energy directly on my property.  I would also sometimes call the Raccoon in the north, since the Bears were so rare in that area as it was more heavily populated.  This felt right and powerful; I was honoring the animals that were immediately present in my ecosystem (and trying to keep away predators that would do my flock harm).

 

Bees

Bees

Since I work a lot with AODA’s symbolism that includes the additional three directions, I also gave animals/birds/insects a place in those three directions as well:

  • Spirit below / the great soil web of life (because it sustains all life and is full of billions of living beings)
  • Spirit above / the white heron (because it was a dominant bird in my region and often flew overhead)
  • Spirit within / the bee of inspiration (because I am a beekeeper and love bees!)

 Spend time in the land around you and see what animals resonate with your own path.

 

Localizing Ritual Symbolism and Folk Culture

Another place you might go for symbolism, rituals, activities, and observances is your own family history or regional history. Look to the folk traditions, find the magic inherent in the landscape, and use that as your symbols, words, phrases, things that resonate. Often, small bits of older traditions (folklore, folk songs, even magical traditions) leave echoes upon the landscape and cultural history, tucked away in old bookstores or even within your own family lore. These powerful symbols may find their way to you unexpectedly and be useful as you are thinking about building your own unique path.

 

For me, a barn-sign tradition was a delightful surprise that offered symbolism that resonates both outward upon my landscape but also in my practice. This is now part of my own druid path, as are some of my grandparents’ Pennsylvania Dutch folk magic traditions, like using the Wooly Bear caterpillar to determine the severity and length of winter. In terms of the Barn Signs, after returning to Western PA, a friend and I were taking a drive through the country when I paid closer attention to the decorations on the barns in Somerset, Bedford, and Cambria counties in PA. Many of these barns were over a century old (one had a date of 1889 on it) and featured certain designs. Out in Eastern PA, they have a different kind of magical barn sign, a more widely known “hex signs” and they are colorful with symmetrical images and pictures painted on a round circle. But in Western PA, the tradition seems to be very different: a (usually) red barn with a white symbol that is cut out and applied to the barn. One of the most amazing had two decorative pentacles surrounded by a pentagram: very clearly a magical sign. I’ve worked some of these, as well as the “country” tradition of using the pentacle everywhere on houses, as one of my primary protective symbols.

Magical Barn sign in Somerset County

Magical Barn sign in Somerset County

Magical Barn sign in Somerset County

Magical Barn sign in Somerset County

Moving Beyond Tradition

You don’t need to stick just with animals or directions for symbolism that you can use to tie to your druid practice.  For example, other symbolism tied to the four (or seven) directions might also be useful for you to consider. These might be songs, movements, hand signals, sacred mountains, images, four sacred places, pretty much anything you want that resonates with you.

 

Fresh elderflower

Fresh elderflower

For example, I have a series of healing plants (for healing work) and sacred trees (for my daily practice) that I call regularly when doing daily rituals or other kinds of rituals. These came through developing relationships with the living earth as well as studying herbalism and using my intuition. I have many versions of healing plant correspondences that I’ve developed over the years. A general one of plants that I like and work with a lot for my own healing looks like this (and I absolutely use the 7 directions cause I want to add in more plants!):

  • Earth / Plantain (a wonderful all around healing plant)
  • Air / Stinging Nettle (nervine, tonic)
  • Fire / Goldenrod (anti-inflammatory, among other things)
  • Water / Calamus (water-based root, good for throat and other issues)
  • Above / Elder (immune support, fever)
  • Below / Sassafras (liver tonic)
  • Within / Hawthorn (heart tonic)

One of my versions, specific to cold/flu healing, looks like this:

  • Earth / Reishi mushroom (for immune system support)
  • Air / New England Aster (specific for lungs and air issues)
  • Fire / Bee Balm (for infection fighting)
  • West / Boneset (fever support)
  • Above / Elderflower (for fever support)
  • Below / Burdock (for nutrition for the body)
  • Within / Catnip (for calming)

Sacred Trees or, you could develop a set of symbols based on sacred trees in the Ogham or locally.  One might look like this:

  • Earth / Apple
  • Air / Beech
  • Fire / Cedar
  • Water / Willow
  • Above / White Pine
  • Below / Oak
  • Within / Elder

 

The possibilities for adapting to your local symbolism are endless–it is a joyful process that will put you more in touch with the living earth. I hope that this post has given you some ideas of how you might further adapt your own druid practices to your ecosystem.  I’d love to hear more from you about how you may have done or are thinking about doing of this adaptation work!

 

Ecoregional Druidry and the Wheel of the Year: Rituals, Observances, and Activities September 3, 2017

Abundant crab apples (the first year after we wassailed!)

Abundant crab apples (the first year after we wassailed!)

A group of people gather in an orchard, the snows quietly falling, the cold brisk and clear.  Our voices ring to the heavens, toast is offered to the branches of the tree. We drum, sing, make noise, and scare away any spirits who would seek to harm the orchard’s harvest. We enjoy hot mulled cider and retreat back inside for feasting and community. This is a wassail for the health of the apple trees, an ancient celebration that is now very much part of my yearly wheel of the year (and one that I’ve described in some depth on this blog earlier this year and a few years ago). This is one of many rich traditions that we can engage in in honoring the land and living an earth-based path. In my last post, we explored how druids in various ecosystems might adapt the UK-based wheel of the year (a set of seasonal holidays) to their local ecosystems and cultural norms. Today, we continue this by exploring how to take your ecoregional wheel of the year you are developing and turn it into a set of rituals, observances, and activities.

 

Developing Localized Rituals, Observances, and Activities

After some research and reflection, perhaps you’ve started to put together your own wheel of the year (see my last post) that includes a series of astronomical observances combined with regional and local observances. And you look at your wheel and think, “now what?” The most immediate thing that comes to mind is that you have to do some kind of formal ritual to celebrate, and that is certainly a possibility.  Today, I’d like to suggest that there are at least three ways you can celebrate these events on your wheel of the year: activities, observances, and rituals.  Let’s now consider each of these in turn:

 

Activities

The first thing you can do to celebrate events on your wheel of the year is to engage in various activities that are associated with the event.  Activities are just that: things you can do, with sacred intent, but not necessarily with formalized ritual.  Activities might include outings/trips, arts and crafts, cooking/fermentation, foraging, gardening/planting/harvesting, making things, and so on.  I like to think of these as activities as supporting a larger seasonal observation or marking a minor seasonal occurrence.

 

Basket of freshly made smudges!

Basket of freshly made smudges!

For example, after the first hard frost (which is a minor observance on my wheel of the year), I go and harvest whatever aromatic plants are left that typically get some frost damage my garden: lavender, sage, mugwort, rosemary, thyme, etc..  I also visit some confiers that are my friends (white pine, white cedar, and juniper) and gather some branches.  I then open up a sacred bardic arts grove and make my yearly smudge sticks.

 

In a second example, as part of my Summer Solstice celebratory events, I have a whole routine I typically do that spans several days. This includes being up for sunrise to witness the sunrise on the longest day of the year. Typically, I make at least two different canned goods: an elderflower cordial from fresh elder harvested on the day of the solstice and a strawberry jam with home grown and wild strawberries (also harvested on or near the day of the solstice).  I open up a sacred grove in my kitchen for canning and do the canning as part of my celebration.  I then give these special labels and enjoy these during the winter months and share them with friends who need a bit of the light of summer in their lives.  Further, as part of my summer solstice celebrations, on the day before or day after, I also go out and harvest certain sacred herbs beyond elder such as yarrow and raspberry leaf for my use throughout the year.

 

In sum, a seasonal celebration can be as simple as a special actitivy you do once a year to celebrate the passage of an important moment.  It can be done with friends, loved ones, and family and doesn’t have to be an “overt” druid ritual (so you can quietly celebrate and still enjoy the company of others, even if they are on a very different path).

 

Observances

The second way you might celebrate one of the events on your wheel of the year is what I call an observance. It is less formal than a ritual (which I’ll cover last), but is still a kind of ceremony. I engage in a lot of observances with anything beyond the eight holy days on my druid calendar.  Observances usually do not take place within a formal open grove, but still with an observance you have the sense that you are stepping out of time for a moment or two in order to experience the sacred. An observance might be a moment of silence, making a small offering, chant a few Awens, drinking deeply of the first flow of maple sap, observe a sunrise, coming to a sacred place and saying a few words, reciting a poem, doing a simple divination, walking in nature and looking for messages, and so on.  These are minor things, yet powerful. They can be planned or unplanned.

 

For example, literally in the middle of me drafting this paragraph, a powerful summer thunderstorm came through. I stopped my writing and went out in it for a time, simply to experience its power and beauty, taking in the signts, smells, sounds, and feel of the rain and wind on my skin.  Then, I gathered a bit of the rain in a small bowl and lathed my head with it to keep the awen flowing, then, I came inside and continued to write. This was not a formal ritual, but it was a chance for me to experience the sacredness of the storm, step for a moment out of “normal time” and witness the power of nature.

 

Another such observance takes place with the first snowfall of the year.  During the first snowfall, I get outside as quickly as I can. There, I chant a number of “Awens” and catch at least three snowflakes on my tongue. Even if I am at work, I will go and quietly chant the awens and catch the three snowflakes, sneaking back into the building after visiting our Oak Grove on my campus.

Small Spiral in Snow honoring snowfall

Small Spiral in Snow honoring snowfall

 

A third such observance is when I encounter any place in nature that resonates with me in any setting. I usually carry a bit of home-grown tobacco offering (combined with lavender and rose petals, my favorite) and make a small offering to that place. I might do a full Sphere of Protection (from AODA‘s practice) or Light Body Exercise (from OBOD‘s practice) or sit for a time in reverence and awe at the moment.

 

I visit the forest once a week in the months of April and May to wait for the first blooming of the hawthorn. I have a particular tree that I visit, deep in the forest, that I wait to bloom. Once the buds open, I leave an offering (of home grown tobacco mixed with lavender leaf and rose petal) at the base of the tree.  Then, I create a floral water (by taking a glass bowl of spring water and holding it to the blossom for a few minutes) and then drink the water.  I sit with the tree in silence and honor the return of spring.

 

As the above indicates, many of the minor holidays on my own wheel of the year list are observances that are “in the moment.”  They are simple ways of connecting with what is happening in the broader world, and bringing the sacred to everyday life.

 

Rituals

The final way you might celebrate the turning wheel of the year is the most commonly known and practiced, and that is a formal ritual, wherein you open a sacred space, engage in some series of activities to celebrate the event (including raising or lowering energy, making offerings, reading poetry, and so forth), and then formally closing the space.  I’m going to have a separate post on ritual writing so for now, I’ll offer some basic information.

 

Having a consistent framework from which to do your ritual (which may include words, actions, or activities that are repeated over time) gives your rituals both power and meaning. Usually, this is done through set opening and closing rituals (of which both OBOD and the AODA offer good onesf or solidary or group use). Using a standard opening and closing practice from an established druid order also means that you aren’t going to miss important steps (like energetically sealing a space or releasing energy from that space once you are finished).

 

Eclipse at full strength near our ritual space

Eclipse at full strength near our ritual space

Assuming you have the openings and closings covered, typically what is missing is the “meat” of the ritual–that is, what is it that you are doing to celebrate it?  Consider three things: first, it should respond to the energy of the moment, second, it should be a ritual that serves a specific purpose that you set (your intentions or goals). and finally, it should also be effective and moving for you.

 

As an example, let’s look at a recent eclipse ritual that a few grove members and I did to see some of the building blocks of a celebatory ritual. In designing this ritual, we responded both to the classical interpreation of the eclipse (that it was a dire warning and a negative event) as well as the events of the last few weeks in our human community here in the US, and also our own challenges in the present moment). We opened up a simple sacred space in our permanent sacred grove in the forest as the eclipse grew in strength.  Given the challenges with today’s age, I played the panflute while my two friends worked to draw from the energy sources we had raised and visualized sending light out into the world (countering the growing darkness of the eclipse). Then, we smudged each other and used a lavender hydrosol (floral water). The smudge was to take away any pain and darkness we might be carrying and the lavender was meant to uplift our spirits and bring clarity.  We then closed out the space and basked in the sights and sounds of the eclipse.

 

So in this ritual, we have four parts: an opening, and acknowledging of the event, and two core pieces of work: radiating light into our human community and purification of our own bodies.  This was a successful and impactful ritual because it held meaning and significance for us.  We had no scripts, had simply talked through it in advance.

 

You can do many different things as part of your own rituals.  Most often, the simple things without the elaborate scrips are the most effective and meaningful. Here are some of many possibilities:

  • Reading poetry that is fitting for the holiday (I love a lot of Wendell Berry’s poetry for this)
  • Speaking about the holiday, and reflecting on its energy in your life
  • Raising energy to radiate into the world as healing/light
  • Removing negative energy from ourselves (casting into a fire is a good one) or from the broader land (see my “Land Healing” series for more on how to do this)
  • Meditation
  • Inner journeying
  • Tending a sacred fire
  • Making offerings
  • Consecrating objects with the elements
  • Sacred movement (dance)
  • Sacred music
  • Moving through gateways (particulary at the equinoxes, moving into the dark half of the year)
  • Connecting with the energy of plants/trees through sitting with them, working with them, drinking tea, etc.

In the end, whatever you might do, it is your intention that matters, rather than whether or not you get the words perfect, or it works out just like you hoped it would.  What matters is the heart of it, the feeling, the experience.  If you mess up what you planned, laugh about it and keep going.  These practices are for us, for the land, for the spirits–and no one minds a few mistakes!

 

The Wheel Turns

As you develop your own rituals, activities, and observances for your own wheel of the year, your connection with the living earth and your sense of the sacred will continue to unfold.  Everything, ultimately, should have meaning to you and be rooted in things that give you a sense of the sacred, of significance, and of purpose.  As you develop these activities for your wheel and with each time you do them, your relationship  to the practices  will deepen.  Over time, some practices you setup will fall away and/or be replaced by new practices.  This is the natural evolution of your own spiritual practice.

 

I’ll continue this discussion next week with talking about localizing symbols and other things commonly used in celebrations and ritual activities.