The Druid's Garden

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

Diary of a Land Healer: February February 18, 2018

A tranquil February morning

A tranquil February morning

February is here, and it is is all about flow. With the accellerating pace of climate change, February becoming is the new March–the most dynamic, engaging, extreme of the months of the year. February is a month of transition. Its a month where the ebb and flow of water, snow, rain and ice are ever present and ever changing. It is a month where the weather apologizes to no one: it is simply raw, powerful, unchecked. Just this past week here in Western Pennsylvania, we had a 60 degree day where the maple sap was flowing, then we had two days of solid rain that caused major floods in the region, and then yesterday it was a very cold day with 3” of snow overnight with a low of 15 degrees. In fact, late winter often has this kind of dynamism rarely found in other times of year. Each day in late winter is a radically different: a different mood, a different temperature, different visuals, different water levels, a complete different experience. The message is simple: adaptability, change, growth, and flow are required of us now. And with this message comes the challenge of managing our own adaptability, emotions, and the change that swirls around us.

 

This post is part of my “Diary of a land healer” series; once-a-month documentation of the healing process of the land here, where I live, for 2018. I offer photos, thoughts, and lessons from this landscape as it heals and regenerates as well as insights I have  as I watch this process unfold. You can read my first entry in this series from January here, and a large number of earlier posts on land healing here.

 

Flowing of the Land

These freezing and thawing cycles have encouraged many different kinds of flows upon the land. One such pattern of flow is from the trees themselves.  Everyone knows of the famous sugar maple with her flowing sap that can be transformed into delicious syrup. However, Maple trees aren’t the only trees to have sap running in their inner cambium this time of year–most trees have flowing of sap, but only certain trees have a high enough sugar content to make tapping them for producing syrup worthwhile. We think this time of year, everything is still under the snow, but a single warm day enocurages the rise of sap up from the roots and into the branches.  These trees well up with pure telluric energy–the sap comes up from the roots, deep within the earth, and into the branches and trunk. The water that flows from many trees–Sycamore, Maple, Birch, Hickory, Walnut, Butternut–is delicious to drink and offers a vitalizing quality that I have only found in fresh spring water right from the mountainside.

 

Flowing of the sap...

Flowing of the sap…

At Imbolc, I made offerings, spoke with the trees, and tapped six of them who gave me permission.  Since that time, each day the weather is warm enough and the sap is running, I have visited the maples and have drank right from the tree, bringing in the vitalizing nywfre (a druid’s term for life force/vitalizing energy) into my body as a  rejuvenating practice. It is incredible–fresh, cold, pure, and putting a spring in my step that is hard to otherwise describe.

 

This same powerful life force, this Nwyfre, will eventually will spark the new beginnings of all of the life upon this landscape.  Nywfre is the spark of life, the magic present in the land that allows healing to take place–the trees just start that process when the rest of the plants and roots are still waiting for the sun to return.

 

Of course, the excess sap will be put to good use as my friends and I boil it down to make syrup, a fine activity on a warm February day!

 

Flowing of the Stream

Penn Run in stillness

Penn Run in stillness

Flow is happening in so many other ways on this beautiful landscape. Given the dynamic nature of the flows of Feburary, I have been paying attention to the stream, Penn Run, which flows behind my house at the bottom of my property. The ebb and flow of the waters come anew with each new day. Its amazing how a single day of rain, ice, or snow transforms the whole landscape and the whole edge of the creek. Just two days before, as is my regular custom, I put on my muck boots and waded across the tranquil stream, enjoying the peace that it offered. But as the flood waters raged and the stream was several feet above its normal height, I stood respectfully from the shore and honored the power of flowing water on this brisk February day.

 

The floods this week were potent and powerful. If we had this precipitation even 10 or 20 years ago, we would have had 2 or more feet of snow, but because it has been so much warmer in February in the last few years, the snow has become rain, sleet, and ice. This is a change I am sad to have to adapt to, for it warns me of further changes to come.

 

Earlier this week,  the nearby town of Indiana, PA, where a number of my local friends live, so many have been sharing photos and stories of flooded basements and posting messages alterting people to the height and flood status of Mill Run, the stream frequently floods and that runs through heart of the town. I am thankful right now that my house is at the top of a hill and the Penn Run creek is at the bottom. This is an important lesson: planting ourselves carefully in relationship to nature. If we haven’t done that—these floods bring terror and sleeplessness.

 

In our quest as humans to do whatever we want, to dominate nature, to tame her, we forget that in the end, when nature wants something, she takes it. As I stood earlier this week looking at the swollen and flooded stream,  and heard stories of flooded and frozen basements, I’m glad to know that I’ve chosen to live somewhere where the path of an angry stream does not impact whether or not I have a home the next day.

 

Flooded Penn Run, two days later!

Flooded Penn Run, two days later!

Its amazing how much of our lives and lands depend on cycles of things that are somewhat unpredictable. Like this weather.  We know that floods will come, but we don’t know when.  In less than 12 hours, the stream went from a children’s wading pool to the point where a whitewater kayaker would have a very good time. We think about the time between Imbolc and the Spring Equinox as a time of renewal and healing. Yet healing is characterized by this stream, the turbulence and raw force of it.

 

The Flowing of Emotion

The powerful transition of the stream from tranquil to flooded resonates deeply with me on an emotional level, and asks me to recognize the power of currents of deep emotion. We often go through our lives like that tranquil stream, peaceful, quite, serene, going to work and coming home, being in the regular rhythm of our lives. And suddenly, out of nowhere, something intense happens: a terrible loss, a tragedy, or an unexpected event that rattles us to the core. And that one thing sets us off on on this raging journey of turbulent emotion.

 

 

Part of that time of healing and renewal is not denying what is inside, but embracing it and saying “I’m going to deal with this right now. I am going to let these emotions flow. I am going to let all of this wash away.”  Water breaks away all that is false, all that is damaged, all that says to us “I can’t…”  A good friend of mine, on the same day this creek was flooding, talked to me about a relationship that she cared deeply about and that was sadly ending. She spoke to me of all of these emotions that were inside of her and shew as afraid to experience. I told her she needed to be like this river, to let it flood, and let it flow.  She did so, and the healing, the release, was powerful.

 

Flowing spring upon the land...

Flowing spring upon the land…

Yet, in the same way that physical floods can bring terror to those who have planted themselves on flood plains, so too, can these deep emotions bring terror. It is scary to watch the rage of incredible emotions flowing through you–or another–like this frothing creek. It’ss particularly terrifying to experience these kinds of emotions if you don’t know how to navigate such a strong current. The current threatens to take you down, pull you under.  And sometimes it can. But, if you have learned how to kayak and you have a worthy vessel or some other way of navigating it, it can be a tremendously beneficial experience for your life.

 

Because when the stream returns to normal, the banks are different. Everything is clear. Debris and detrius is gone, washed away, or buried under sand and silt to become fertile ground.  These floods are exactly nature’s process for renewing the landscape and bringing in fertility. Just as the physical stream has to flood, we too have to be in that flooded, turbulent space for a time if we are going to be renewed. And if we can do this, can gain the benefits of the rich soil, the healing, and the joy that comes in those later summer months as the flood waters recede and land is born anew.

 

But what I worry about, both for the land and humans, is when we dam them up. We know what dams do to ecosystem. And similarly, we know what daming up emotions do to our souls.

 

 

Renewal, in nature’s way, is not a clean process. It is not an easy process. It’s a process of thawing and releasing, of ice and slosh, its rain and ice and snow.  It is a process of unexpected floods rebuilding nutrients along the shore. It’ss hard work. And the land here, in this beautiful February time, reminds us of this powerful lesson.

 

Flowing Anticipation

A common scene this February near the spring! It is almost time!

A common scene this February near the spring! It is almost time!

All across this land, I can see the buds on the trees singing, saying “we are almost ready.”

I can see the maples flowing and drink the sap water every day to rejuvenate myself.  The maples wave their branches, getting redy to bud, and say “it is nearly time.”

I can see the land starting to green again, even the ferns left on the forest floor start to wake up and say “it is almost here.”

 

Before we can look to the promise of spring, we have to deal with late winter’s flows of intensity upon the land. These floods are the floods of renewal. We can’t stop them. We just simply have to learn to adapt and do the hard work of renewal.

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A Druid’s Meditation Primer February 11, 2018

In this time as the light is coming back into the world, the time surrounding Imbolc, I find myself often going deeply inward for healing and strength and turning towards meditation as a guide for spiritual balance.  This deep winter period is, of course, coming on the heels of the frenzied holiday season where many of us get burned out by the amount of hustle and bustle.  Further, many of the demands of modern living, particularly for those working wage-earning jobs, require us to move faster, be always “connected” and present with new technology, and have an increasingly fast stream of information pouring in and out of our heads. This can lead to long-term drain on the spirit. In this quiet time of the year, amidst the snows and frozen earth, various meditation techniques allow for rest, centering, and rejuvenation.

 

The quiet that nature provides...

The quiet that nature provides…

Meditation offers us a quiet moment away from the hustle and bustle of normal life—a sacred moment, a moment that gives us peace and allows us to be only within our own minds. And yet,  I think that “meditation” for a lot of people raises up images of sitting cross legged ohm-ing or doing deep breathwork (the kind of meditation you might see on TV or find in a Yoga class). These forms of meditation are certainly effective, but represent only a small number of possibilities, and may not be as useful or practical to those who are on a druid path and seeking to connect deeply with nature. Particularly for those walking a nature-based spiritual path, other meditative forms might be more effective and connecting.  I would like to explore some of those today.

 

Three Outcomes of Meditation

Its always interesting to talk with a spiritual practitioner of another path. I have several good friends who have deep Yoga, Zen, and mindfulness practices, and when we talk about daily spiritual life, we find a lot of similarity–but also a lot of difference. In conversations with these friends, I have realized how important it is not to assume the word “meditation’ carries the same meaning, and to talk instead about the specific practices that we do. I have come to understand that  meditation is not a single technique but a wide range of techniques that work on the relationship between mind, body, and spirit and that offer spiritual benefit. These goals of meditation can manifest in at least three ways:

 

Clearing Meditation: Some forms of meditation encourage us to disconnect from the troubles and everyday grit of living–to facilitate peace, calm, tranquility. In eastern meditation, we might have “empty mind” kinds of meditation, where the goal is simply to clear one’s mind for a period of time or practice 30 or 45 minutes of quietude a few times a day. In druid and western meditation techniques, this might be when we practice a “fourfold breath” technique at the beginning of a meditation session to simply clear out what was there. Other forms may connect us to universal energies or our higher self. These goals are very “up and out” kinds of goals, and can certainly be useful and spiritually enriching. I also think these kinds of goals are really useful for distressing and finding ourselves again after busy life circumstances–the kinds of meditation that offer us real health benefits and stability.

 

Connection Meditation. Other kinds of meditation practices ask us to work to be fully present with the moment. I see mindfulness practices from Eastern tradition as a great example of this as well as the practices of nature observation, walking meditation, and other goals that connect us deeply with nature. In this broader goal then, the point of the meditation seems opposite of the first–it isn’t to help us clear and get us out of a present reality, but rather, put is in touch with one.

 

Focus Meditation. A final goal for some types of meditation is the goal of focus. I see this goal really clearly in the use of discursive meditation, where the goal of discursive meditation is to help direct thoughts and lead to deep insight. A second meditation where this happens is shamanic trance and journey work, where inner journeys are facilitated by a particular receptive–and yet focused–state of mind.

 

Reconnecting with the land

Reconnecting with the land

Breaking meditation into these three categories has helped me with my own meditation practice, and it has certainly also helped me teach these techniques to others and explain the benefits.  If you simply want to “meditate every day” as many druid and esoteric traditions suggest, you have to figure out what you’d like to get out of the meditation so that you can use appropriate techniques. If you use only one form of meditation always, you are getting a particular benefit but may not be getting the full range of benefits that different styles of meditation provides. You can also combine meditation styles (starting with a clearing meditation and moving into a focus meditation, for example) for maximum benefit.  So now that we have some sense of the goals of meditation, I’m going to share some meditative techniques that can be helpful for us to achieve them, specifically from a druid-based framework.

 

Preliminaries: Posture and Breathwork

Before you begin any kind of meditation, priming the body and mind for the meditation is necessary. This priming includes posture and breathwork.

Posture: Many meditation techniques suggest a particular posture (sitting in a straight-backed chair with the spine upright, sitting cross legged on the ground on a small pillow to elevate the spine, standing comfortably, laying flat on a hardwood floor with a yoga mat underneath, and so on). I have two thoughts on this subject.  First, because different meditation techniques have different outcomes, the position of the body may need to be different for these.  For deep journey work, for example, my preferred posture is laying on the ground on a yoga mat.  For a simple 10 minute clearing meditation, I’d prefer to sit cross legged outside on a stump or on the ground in front of a candle. So as you think about the roles and goals of your meditation, different postures may be helpful.

 

Another consideration is that some bodies do not do well with certain postures.  For example, some people are very comfortable sitting in straight-backed chairs or standing for long periods of time, while other bodies may hurt after only a few minutes of this practice.  While there is a body element to meditation, in that you can train your body, just as you train your mind, you can also be aware of what your body’s limits are.  Early on, for me, trying to maintain a rigid pose when my body doesn’t want to do that led me to frustration and shorter meditations.  When is tarted laying down and using a yoga mat, I was able to gain tremendous benefits without body sensitivity.

 

Breathwork is used in nearly all meditation styles, and styles of meditation connected with druidry is no exception.

  • Three Deep Breaths: Three deep breaths is a technique taught by OBOD and used at the start of many OBOD ceremonies.  It is a very simple clearing meditation technique where you take three deep breaths, typically tied to the elements of earth, sea, and sky.  So you can simply stand and take a deep breath with the sky above you, with the sea around you, and with the earth beneath you.  And those three deep breaths can be a very simple meditation technique in their own right or as a gateway to deeper work.
  • Four-fold breath. The four-fold breath is a breathing technique that helps you settle into a meditation and is used in many esoteric practices and traditions. I see it as being used for both focus and clearing purposes.  I was taught it through the work of John Michael Greer (Druidry Handbook and other works).  In this technique, you focus on counting to regulate your breath in four equal ways.  The way I do it is this: breathing in for the count of three, hold your breath (lightly) for a count of three, breath out for a count of three, and pause (again lightly) for a count of three.  JMG warns that if you close off your throat at either the inbreath or outbreath to severely, it can lead to long term health complications.   I like to see the fourfold breath almost like a pendulum or swing (breathing in to the moment of apex, where there is that pause and then outbreath, with another pause on the other end, except the time intervals are all equal).
  • Quiet Breath. JMG also describes “quiet breath” as another meditation technique–after doing a four-fold breath, for example, you might transition into quiet breath for the remainder of the meditation (this is the technique with discursive meditation, taught in the AODA’s tradition).  Quiet breath is a normal breathing pattern, where you are lightly breathing in and out in your normal rhythm.  The idea is transitioning away from breath being a central focus of your meditation and into other work.

 

Three Nature Meditations for Druids

Now that we have some of the preliminaries covered, I thought I’d share three meditation techniques that can work well for those practicing a druid path, framed within the three paths or perspectives of druidry: druid arts, ovate arts, and bardic arts.  I also want to indicate that I’m sharing new forms of meditation here–ones that are very connected to druid-based and nature spiritual purposes.

 

The flowing of awen and the river

The flowing of awen and the river

A Druid-Focused Meditation: The druid path asks us to connect deeply with spirit, thus, a simple “clearing” meditation is helpful for the druid path. To do this meditation, you should find a source of running water or falling water (so a rainstorm, stream, flowing spring, or seashore would be highly appropriate). Find a comfortable position near the body of water. Begin with three deep breaths followed by the fourfold breath where you work to simply be present and let go of anything you might be mentally carrying with you. You can switch at this point to quiet breath for the remainder of the meditation. As you enter quiet breath, close your eyes and allow the sound of the water to flow through you, within you, and over you. Simply be with the water, taking the sound into you, feeling the flow of it through you. Do this for a time until you find peace, tranquility, and presence.

 

Water is a very good element to start with for this meditation, but you can actually do it with any of the four elements for different effects. A windy day makes a nice air meditation, as does sitting by the fire, or digging one’s feet in sand or earth. This is a very sense-oriented meditation, but the overall goal is to work with that element to help clear and ground you.

 

I will also note that while I developed this meditation for the purposes of clearing, it also offers benefits for connecting and focus–in other words, it helps us meet all three goals of meditation.

 

An Ovate Mediation: The ovate path asks us to connect deeply with nature, so a walking meditation with a primary goal of “connecting” is a useful for this regard.  For this meditation, go to any natural area and be ready to walk.  Ideally, this should be a place where you are not going to run into a lot of other people, certainly, a place where you don’t have to interact or converse if possible. For this, I like to find a quiet and out of the way path at a state park (but you could go into any natural area that fits your . I begin by standing on the path and doing a simple earth-sea-sky breath and a quiet prayer to ask the spirits of nature to inspire me on this journey.

 

The idea of this meditation is a walking-based meditation, where you get into a state of focus on the world around you, and allow the spirits of nature to simply flow through you and be with you.  For this, the goal is to be in the present moment, experiencing whatever there is to experience, on whatever level there is to experience it.  Observing, interacting, and simply taking it all in and being part of the journey.  This practice leads to deep spiritual awakenings and insights–and each walk, even in the same natural area, can be completely different.

 

A Bardic Meditation: A bardic meditation is often a focus meditation, with the goal of the meditation to bring forth something into the world as part of a nature-enriched creative practice.  For this, it is best to find a place that you find inspiring–a place that sings to your soul.

 

For this meditation, you will want to go to that inspiring place and bring with you the tools of a bardic art you’d like to practice or already do practice. So you might bring an instrument, pen and paper, paints, and so on (I think it is ALWAYS a good idea to bring some kind of recording device as well).

 

Begin by opening up a sacred grove and using the fourfold breath and quiet breath to bring you to a receptive state. Transition into a series of Awen chants, and then simply take the place within you. Be like a sponge, pulling in the energy of that place, hearing that sacred place’s song, story, poem, painting–connecting deeply with spirit. The goal here is to be in a meditative and receptive state so if this place has something it would like you to bring forth, you are able to be ready to have a quiet and receptive mind to do so (the meditation part). The first few times you do this, you might not end up creating anything at all.  But with enough visits and practice, these techniques will put you into a receptive state where awen will flow when it is ready to do so.  

 

This technique, for me, has produced amazing paintings, songs, and words…many of which have ended up here on the Druid’s Garden blog!

 

Concluding Thoughts

There are so many other kinds of meditations that you can do that connect you with nature, your own spirit, and the bardic arts.  I think the important thing, with any of these, is making enough time for these connections to take place.  Not all spiritual work has to be planned–sometimes, the best experiences come from the unplanned things, the things that simply happen, or things for which we make space.

 

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!

 

Lessons of the River: Nature Connection, Health, and Healing April 23, 2017

Sometimes, natural places call out to us, and we heed their call and journey within these wild places–often gaining profound insights along the way. For some time, I have been called to a particular creek. I would drive over a bridge as I was leaving town to visit my parents, and I watched the creek flow–its gentle water lapping at the shores, ducks swimming, stones and water babbling. I didn’t know the name of the creek, but I knew I wanted to connect with it. Then, one day after a storm last year, I saw some people kayaking on it when it was higher and a bit muddy.  Having just purchased my own kayak, I grew very excited and began asking people about the creek. Eventually, I learned where I might put my kayak in and where I might take it out, resulting in about a six mile paddling trip.

 

A beautiful and warm spring day on a clean river!

A beautiful and warm spring day on a clean river!

Truthfully, the whole journey was a bit of a leap of faith–I had talked to others who had been out on the creek sometime before, but it had been in prior years, and I knew conditions often change. I have a very good kayak that can handle just about anything and have taken some lessons and training to address emergencies, and this was known as a calm and quiet river. I packed some supplies and did a small ritual to protect the boat and off I went. This particular trip offered me several deep insights–but one I’d like to explore today is humans connecting to nature and land/river health (and I think this is a very appropriate post following up from last week exploring Connection as the Core Spiritual Philosophy in the Druid Tradition).

 

The start of my journey was absolutely incredible–the water was pure, the scenery was beautiful. I could see evidence of many people’s interaction with the creek: in a quiet forest you could see benches lining the river, I saw several fishermen was fishing for trout, I saw bikers by the river taking a short break to enjoy the water, and even at one point, I passed a lovingly built small cabin the creek. I could tell from these signs that the river was well loved and appreciated by many in the area, even in some of its more hard-to-reach and secret places.

 

Miles passed in this serene way. I enjoyed my journey immensely and it allowed me to see so much life.  As I came closer to Homer City, which was the town where I had parked my car and was traveling to my “pull out” place, I turned a bend and saw this waterfall rushing into the creek. From a distance, it looked beautiful–I was excited to get up close. But as I started to get closer, something about that waterfall appeared very, very wrong. As I arrived near it, I realized that the waterfall was full of acid mine drainage (AMD), and it had bright yellows, oranges, and metallic spots all over the rocks and was pouring extremely acidic water (probably about a PH 2.5) into that creek.  Later investigation revealed that this particular stream–quite small–is coming out of a series of abandoned mines some 3 or so miles north with no AMD remediation.

 

AMD Waterfall - note the color of water change

AMD Waterfall – note the color of water change

Where the waterfall fell into the creek, the hue of the river changed–it grew cloudy and sickly pale yellow.  The waterfall left this cloudy trail in the water, a very distinct change from before. At first, only the edge of the river where the waterfall was running in was polluted, but as I went down the last mile of the creek, soon, it all took on that color.  Truthfully, as soon as I saw the waterfall and what was happening, I didn’t want to be on that river any longer–I racked my brain to see if I had a place I could pull out of the river early and call a friend to pick me up instead of paddling back to my car. But I decided to go ahead and finish my journey because there was clearly a lesson to see in all of this.

 

In fact, not so many years ago, this entire creek had once been filled with AMD. Acid mine drainage is a very serious issue anywhere where we’ve had coal mines. The earth’s blood and bones are torn up, and in the process, she bleeds, and that pain spills into our rivers. In this area, we have thousands and thousands of abandoned coal mines.  Most of these mines were put in prior to the laws of 1970 that required that mines clean themselves up, prevent runoff into streams, and replant the land. So we have a lot of problem mines that are from pre-1970 that are continually polluting the streams (in fact, this problem can go on for 1000’s of years–some mine runoff in Europe spans back to the time of the Romans!) Around here, due to the high acid content , AMD kills all of the life in and around streams.  The stream has a characteristic orange color, with all of the stones also turned orange and the water itself orange, cloudy, and toxic. In Pennsylvania alone, we have over 3000 miles of AMD-polluted creeks.  They are so prevalent in my area that when I was child, we had so many creeks and streams like that I thought that’s just how all waterways looked.

 

A typical AMD stream with no life

A typical AMD stream with no life

What I didn’t know was that all of Two Lick Creek that I was paddling had similar problems at one time. However, local conservation efforts by several groups have made good headway in the northern part of the river. One a group called the Evergreen Conservancy has been working to clean up one site nearby–and their efforts show!  The other (where I put my kayak in) is the Waterworks Park, that offers an AMD remediation site and wetland. Without the signage indicating that AMD remediation was happening at the Waterworks Park, I would never have known that the northern part Two Lick Creek had ever had an AMD problem.  The creek banks were beautiful, the creek itself full of life and vibrant.  This speaks, among other things, to the power of humans to heal.

 

And so, I simply observed what the AMD waterfall was doing to Two Lick Creek.  The environmental effects were clear.  As I continued to float downstream, the rocks grew tainted and orange, the river grew cloudy and I could no longer see the bottom.  As the river flowed, the tainted water slowly worked its way into the creek–and entire water grew cloudy and the rocks took on an orangish hue.  It wasn’t a serious case of AMD (like my photo above, another creek that nobody interacts with).  Still, nobody was fishing here, that’s for sure.

 

However, the environmental effect wasn’t the most surprising thing on the river that day, instead it was the shift in human-nature interactions. As I floated past the AMD waterfall, I witnessed an invisible “line.”  North of the AMD waterfall, people interacted with the river. They had chairs out behind their houses by it, they had benches, they had little docks, they were out fishing and enjoying the river, and so on. However, after the AMD waterfall, people no longer wanted to be near the river, and they worked to distance themselves from it.  The difference was very striking. People put up fences and walls, dumped their garbage and burn piles near the river, and simply didn’t not go near it.  It became a neglected thing. Despite the same kinds of houses and people and access to the river upstream and downstream, after the river had AMD, it was no longer wanted or desirable. I realized that it wasn’t just that the waterfall tainted the physical water in the river–it also tainted people’s interactions with it.  Pollution literally disconnected humans from nature.

 

In other words, even a small amount of pollution turned the river from something people cared about to something people didn’t.  It turned the river into a site of enjoyment and connection with nature to something to avoid looking at or interacting with.

Upstream: clear, pure, and human connected

Upstream: clear, pure, and human connected (and you can see clear to the bottom–and avoid the rocks!)

 

AMD water...

Downstream: Cloudy, Irony, and human disconnected…(and it’s hard to see to the bottom, and thus, you hit the rocks)

I wonder how often this happens. As lands are polluted or damaged, people no longer want to interact with them.  When people stop caring, stop interacting, even more pollution is allowed to occur.  The pollution itself disconnects us from the land and the more polluted things get, the less we want to interact. Even I, as a druid and land healer, a person who has long faced these things with open eyes and an open heart, had a first reaction of wanting out of that river as soon as I saw what had happened to it.

 

You can see how we have come to the point, in this time of so much pollution and damage, to where people aren’t in nature at all. Why would you want to spend time next to (or on) a polluted river? In a logged forest? Hiking among fracking wells?  (Only crazy druid healers do such things, that that’s spiritual work, not leisure!)  If that’s the only options you have, it is no wonder so many humans are so disconnected.

 

I am left with two profound insights from this experience. First, the work of land healing has an additional dimension that I had previously not realized.  Just like in the permaculture ethical triad of earth care, people care, and fair share: we see these things all entirely linked with the others.  If we can restore nature to a state of health and allow her to thrive, we can help heal not only the land, but the human-land connections (and in doing so, the humans themselves). This allows more interaction with the land, more connection with the land, and helps us grow more “places that people care about.” To me, care and nurturing is an essential quality of helping us, as a species, return to being in a positive and mutually beneficial relationship with nature.  And so, if we heal nature, we can start to heal those connections.

 

But secondly, if we see ourselves and our work as a metaphor for a river, we can gain insights. In journeying down the river, you get to see the growth of the river over time. As each spring or stream flowed into the river, the river’s power and size grew. The creek began, at the start of my journey, about 15 feet across, and by the time I pulled my kayak out of the water 6 miles later, it was spanning 30 or 40 feet. The small “creek” had grown into a river with power, carving out rock faces as it went.  And so, I see the tributaries as people, and all of us, combined as one, could accomplish much more than a single spring or trickle. There is power in these combined currents, just as there is power in numbers of people working together. This is something that I’ve been learning firsthand since taking the first steps to establishing our intentional community here–but also something that I’ve long seen the value of in various kinds of sustainable living (like permablitzes, barn raising or community groups).

 

As much as we, collectively, are the river, we also need to look for the sources of pollution–those things or people that will cloud us and prevent us from being our true and whole selves.  Otherwise, our entire river can become tainted, just like the AMD tainted this river–and that changes everything.  Tainted waterways can be remediated, of course, and perhaps, there are more lessons in this as well.

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Permaculture Principles for the Inner Landscape (Mind, Spirit, and Heart) October 16, 2016

Patterns in Nature

Patterns in Nature

Let’s start today’s post with a short exercise. Take a look at your hand–look at the patterns of veins under the surface. What does that remind you of in nature? Now, look at the creases on your fingers, again, looking at the patterns of nature.  Turn your hand around and stretch out your fingers, pointing your hand in front of you.  What does that remind you of in nature? Next, make a fist and  keep your arm pointed out. What pattern in nature does your knuckles remind you of? Finally, turn your fist to face you. Take a look at the spiral there, in your fingers. What this exercise shows is that the outer patterns of nature, the patterns we work with in permaculture that I described in my last post in this series, are literally embodied within us. I only just shared a few of nature’s patterns you can find on the human hand: the pattern of the river or leaf (veins), the pattern of the waves/clouds/sand (creases in hand); the pattern of the river delta or branching tree (hand outstretched with fingers apart); the pattern of the mountain range (knuckles); and the sacred Fibonacci spiral (closed fist). Our bodies replicate so many patterns of nature, as we are, after all, part of nature. But we only need to look to our own bodies to remember this important fact.

 

The landscapes of our inner lives are rich and varied. Moving within, our minds are rich landscapes of thought, experience, wisdom; conscious and unconscious realms; these realms allow us access not only to our selves in this life, but our higher selves.  Some of us don’t like to go within our inner worlds, for the fear of darkness or pain we might find there. As we grow older, time creeps up, and more experiences pile on us–things we don’t want or didn’t ask for enter that can weigh us down. But as the ancients understood, and certainly as many magical traditions today explore, the rich landscape of the inner realms knows no bounds and has no limitations–only those we place upon ourselves. It is another landscape, the landscape of our inner lives, and one that very directly reflects outer landscape–the inner and outer worlds are reflections of each other, two parts to the whole.

 

And so, the inner landscape, the landscape of our immediate souls and inner worlds, is well worth considering through the permaculture design principles. Our bodies, and our lives, are a different of landscape from the external one that a permaculture designer would typically explore, but the principles can apply all the same. Today’s post explores some tools for working with our inner landscapes and the possibility of permaculture as a framework for some of the inner work that we can do there. (If you haven’t read my post on design principles, you might want to start there and then return to this one).

 

 

Bee on a sunflower!

Magic of the bee!

Spirit Principles: The Wisdom of the Bee

On the inner landscape, the principle of spirit and the magic of the bee asks us to do the work of transformation. We do not live in perfect bubbles of happiness where everything always goes as planned, and one of the key ways to stay healthy and happy is by learning to transform negative experiences and inner states into growth and healing.

 

Observe, Interact, and Intuit. On the inner landscape, this first principle is critically important. We don’t spend much, if any time, stepping back to fully observe our own patterns, behaviors, thoughts, and feelings because we are typically up close and living those experiences.  Stepping back and simply understanding those patterns is key. I want to clarify here the difference between observation and evaluation (evaluation is covered under “reflect and revise” below). Observation here is simply the act of non-judgmental understanding and acknowledgement. There are many ways to do this, including druid retreat, meditation, deep and open listening of loved ones who know you well, stepping back in an intense moment to re-see a situation, or keeping a journal of our thoughts and feelings (which can help us understand patterns in our lives). Any of these are all observation techniques that can begin to better understand ourselves and our own patterns. Once we have a sense of our own patterns, conscious, subconscious, and unconscious, we are better in a position to do inner landscape work and healing.

 

Reflect and Revise. Stemming from the first principle, the ability to critically reflect on our experiences and patterns and “revise” is tremendously helpful as it facilitates our own transformation, growth, and healing. This is where evaluation comes into play. It might be that we need to re-see painful or difficult experiences in our past and work to transform them. There are lots of ways of doing this, depending on the nature of a painful experience.  For example, I find it helpful is to revisit an old would and explore what good has come of it (for example, I have experienced a number of traumas in my life, and it has really helped me to heal by recognizing the harm/wrong that was done, but also how I was able to transform it and use it to help others in my own life). Reflection and revision also asks us to look at where we, perhaps, wronged others or wronged ourselves and allows us to think about how we can grow to ensure that never happens again. Revision allows us to move forward with the promise of change for the future.  Meditation on these issues is one of the primary tools I use for this work, although I also use the visual arts (and art journaling for healing) when I feel led.

 

Work on Multiple LevelsInner landscape work, like all work, works on multiple levels within our lives. One such level is the relationship between our inner worlds and outer realities: how we manifest inner hurts or joy as our outer realities; also, how inputs from the outer realms become our inner states (see my discussion on waste for one example of this). A second way to consider this principle from an “inner landscape” perspective is that of the conscious, subconscious, and unconscious (which I consider a connection to the higher self).  When we are pained, we are often not only pained consciously, but that pain works deeply within us, causing us to behave in ways that we aren’t always conscious of. Sometimes, we have to work on things consciously for a time, to do some deep inner healing work.  And then our subconscious and unconscious take over, facilitating healing at those multiple levels.  Yet another way to think about this principle is the connections between the mind, body, heart, and spirit–understanding that all of these levels need our attention. This principle asks us to understand that we are multiple-leveled individuals, with multiple kinds of levels, and these levels always present. We can maximize our own growth by attending to them and working with them through healing, reflection, and ritual work.

 

Hawk flying high!

Hawk flying high!

Air Principles: The Wisdom of the Hawk

The air principles on the inner landscape ask us to use our knowledge and logic to work through inner problems before us.  The hawk flies high, and it allows us to gain a new perspective through the application of wisdom.

 

The Problem is the Solution Sometimes, limitations in our thinking prevent us from moving forward. We become stubborn, using words like “can’t” or “impossible.” Some people are defeated before they begin. They go to face a problem believing they will already fail, and they haven’t taken the time to find the solutions through the problems they face.  That, in itself, is a magical act that disempowers them! Or people use words like “I can never change” or “these problems are too big” or “this is how I live” accepting the situation and feeling defeated.  We don’t just hear these on the outer landscape, but we also apply these ways of thinking to our inner worlds.  This is self-defeating talk, and with this talk, the problems really are insurmountable–but they need not be.  There is always way forward, and this principle asks us to turn the problem on its head, look for the solution within that problem, and use this as an opportunity rather than a hurdle. I like to use discursive meditation to work through problems of this nature and see the various perspectives.

 

Mushroom Eyes. One of the unfortunate cultural sicknesses we have at present is what herbalist David Winston calls a “hardening of the mind.” The mind, like the heart, can harden to the point where we become so set in our ways that we can’t see beyond it. We close down, we refuse to see anything other than what we want to see (and for evidence of any of this, I point to the US election at present).  Mushroom eyes asks us to get beyond hardening of the mind by applying multiple lenses and many approaches with which to see the world.  This can mean working to see something from someone else’s point of view, or someone else’s set of experiences. Or to see something with our own lenses removed. It asks us to cultivate an openness and wisdom to see into the heart of issues within and without. This reseeing, through new perspectives, helps guide our inner growth with wisdom and grace. A second way of considering the principle of mushroom eyes for inner work is through the importance of the ternary and ternary thinking within the druid tradition. Western civilization loves binary thinking and often, issues are framed as having only two “sides” when the reality is that three, four, or even dozens of different perspectives may occur. I try to cultivate this practice in my own life by talking to those of diverse perspectives about their experiences, practicing deep listening, and really trying to put myself in other people’s shoes. Speaking to those of different cultural backgrounds and experiences, and even visiting other cultures and places can really help us develop inner mushroom eyes!

 

Design from the Patterns to Details. The hawk flying high asks us to consider our overall goals and patterns, and to use those overall goals and patterns to enact change on a daily or even minute-by-minute detail.  Its not enough to say “I want to change” but rather, we need to set the broad goals that can help us work down to the specifics. Articulating our overall goals, and time frames for those goals, in big terms; seeing how they can weave into the existing patterns of our lives, and then creating a long-term plan are all simple ways to develop inner landscape designs.  There are lots of ways to do this: I like vision boarding, which allows my subconsious and spirit to speak, rather than using my concious mind.  Second, I like setting personal goals for myself–not just what I want to accomplish, but what I want to cultivate (like good listening skills, joy in my life, less tangible things). Setting goals, even for our own inner transformation can help fuel our growth.  For example, if I wanted to work on my own sensitivity to others, I might set that as my larger goal and then set weekly goals of self-monitoring when I am easily upset or offended.  I check in on the progress of my yearly goals during the eight holidays of the year–and set new “yearly” goals for my own growth and development at each winter solstice. 

 

Fire Principles: The Wisdom of the Great Stag

Fire is the embodiment of energy and change; it is the fuel through which we enact transformations on our inner landscapes. The stag in the heat of the chase facilitates our own healing and growth.

 

Catch and Store Energy (Holmgren)On the inner landscape, we should pay attention to our own energy flows and find out how to best harness them–for being masters of our own energy is one way to help us grow. Ultimately, how much energy we have on a daily basis determines everything in our lives: if we can pursue and adapt to our creative gifts, if we are able to meet our goals, how we balance our life and work, how we balance other demands–attending to our energy, and harnessing it for the things we really want to manifest, is key. There are many, many, aspects to this, so I’ll share a few here. First, we need to find out when we can best express our creative gifts or have the right energy to accomplish what we set to accomplish (for example, I like to write creatively during sunrise, and I drafted this post as the sun was peeking through the mountains!). Second, we can also explore ways of balancing our own energy and cultivating the positive aspects of energy in our lives (for this I like the daily protective working of AODA’s Sphere of Protection and OBOD’s light body exercise). Third, I’ve talked at points on this blog about the outer practice of using herbs for healing and support; they can be allies in helping us catch, store, and replenish our own energy. Finally, and most importantly, we need to see how our resources–especially our physical energy–is being replenished. If we are constantly drained and overworked, we are not catching and storing energy for our own growth and work that is most important to us. We need to evaluate our personal lives, work lives, and family lives to see how our energy is being used, and make sure it is in line with our goals (see above, “Design from the patterns to the details.”) A really interesting perspective on life energy and work is found in a book called Your Money or Your Life–it will totally change your relationship with your work!

 

Spiraling Changes (Use small, slow solutions, Holmgren): Spiraling changes also asks us to attend to our energy, but in a different way. This principle suggests that when we make change, we need to make it in a way that is both slow and spiraling; these changes in our inner landscapes are more effective than rash quick ones that can’t be maintained. This principle is about learning to sustain our own energy to  in our inner landscapes and our own healing and growth over the long term.  Spiritual development and inner work on ourselves is a long-term project; think of it like a snail shell where we are every growing, and yet, coming back around to visit things again and again from a deeper perspective.  Keeping momentum going, but momentum you can reasonably sustain, is key here. I’d also mention here the use of small daily reminders and rituals that can keep you on the path of positive change: a five minute daily ritual, even, can offer tremendous growth in your life in the long run.

 

Creatively use and respond to change (Holmgren). When I was in North Dakota some years ago, I went on a trail ride near the Teddy Roosevelt National Park.  The horses had walked this same trail so many times, that at points, the trail was at points 5 or six feet deep and quite dusty–we were literally walking in a deep rut in the desert, made by those horses feet over a period of decades.  This, to me, is a physical representation of a deeper truth:  how we can get stuck in the neural pathways of our own thoughts the more we engage in those thoughts. Change is a constant reminder that we either have to learn to adapt or be like those horses, only seeing the rut that we have inhabited for so long. That we are going to encounter difficulty and that things are going to change is inevitable–how we approach and use that change in our own lives determines so much of not only the immediate outcome, but the long-term growth we are able to have. A key part of this work recognizing change as an opportunity for growth. A good book on this subject is Carol Dweck’s Mindsets.  She describes two mindsets that people can have: growth (where change/challenge is viewed by an individual as an opportunity for growth) and fixed (where change/challenge is viewed by an individual as something to be defensive against).  Its more complicated than that, of course, but these two mindsets surrounding change and challenge really do have tremendous long-term implications for our own growth and development.  Seeing change in a positive light and looking for the good and opportunities even in challenging situations can seriously facilitate our own growth as human beings long term.

 

Being on the water!

Being on the water!

Water Principles: The Wisdom of the Salmon in the Sacred Pool

The Salmon and the element of water focus on interconnections and relationships—this is certainly true of our inner landscapes as much as our outer ones.

 

Integrate rather than Segregate (Holmgren). There are certainly many ways to take integrate rather than segregate. The one I’ll focus on here, however, is one that plagues so many of those in the druid community: the desire to live a whole, authentic, and unified self. So many of us find ourselves in unsupportive environments where we don’t feel we can be unified, and so, we live fragmented lives. We are “druids” in our houses or forests, and “professionals” in our workplaces and “parents” or “children” in our families…and this fragmentation grates on our souls. It takes facing your fears, cultivating the ground slowly, and really considering all aspects, for us to work to integrate our spiritual lives with our physical reality. Part of this means, of course, is finding ways of being open about who we are that allow us to navigate those tricky boundaries; a second part of this means living our principles and living in honor with the land through regenerative and sustainable living practices.  A third part might involve conversations with loved ones about our paths. This work is certainly not easy, but it is worth working towards: the integration and fullness of living who you truly are. I’ll be working on a post just on this topic in the near future!

 

Layered Purposes (Each element performs many functions, Mollison).  Layered purposes suggests, on the inner landscape, that many of the things we do can have more than one purpose. One of the challenges I put before me, for any inner work, is to see if I can find more than one take away or outcome from it: perhaps meditation gives me peace of mind, helps me work through a difficult problem, and reconnects me with nature.  Seeing the purpose, and the multiple purposes, of our daily spiritual practices are certainly useful!

 

Use the Edges and Value the Margins (Holmgren).  When I was taking my permaculture teacher training course this past summer, Lisa DiPiano shared the idea of “pushing your edges.” Each of us has an edge space–this is the space where we move from comfort to discomfort, the space where we don’t quite feel as at home, or the space where we are really in new territory.  Perhaps for our inner landscapes, these are the edges between two parts of ourselves (the “professional” and the “druid”), or the spaces between the “light” and the “darkness” within us, or the other places where we feel less comfortable. It is important to safely explore those edge spaces, as those are the spaces of the most change and growth.  Lisa suggetsed that we all bush just beyond our comfort zone–not so far as to get overwhelmed, but just far enough to know we are experiencing the discomfort that comes from learning and growing. You might think about the edge space like the rings of a tree: a tree grows each year, its bark expanding and another layer of life being added. Each time we push our edges, we are like the rings of that tree, growing stronger and more steady the more we are able to engage those edges and integrate those experiences.

 

Starry heavens

Starry heavens

Earth Principles: Wisdom of the Great Bear of the Starry Heavens

The element of the earth and the great bear focus on the material aspects of our lves; for the inner landscape, we focus on the outcomes and resources that we have.

 

Obtain a Yield (Holmgren). This might seem on the surface like a principle that wouldn’t fit in inner landscape work, but truly, it is one of the most important.  The “fruits” of our efforts–of spiritual practice, of going into nature, of daily meditation, of inner healing work–can be difficult to measure and take stock in because the “yields” are less tangible–but not less real.  I think its important to consider our yields in our own lives: what do we cultivate and bring forth? Happiness? Peace? Creative gifts? Nurturing of others? Calmness of spirit and mind?  One of the ways I like to recognize the fruits of my efforts is to keep regular spiritual journals (a practice I started over a decade ago in my AODA work).  Then, usually at the Spring Equinox, which was the time when I began the druid path, I take time to review one or more of those journals, and to consider my journey ahead.  It is a tremendously useful practice which allows me to see just how far I’ve come and recognize the yields that I’ve gained. And, just as I discussed in the outer principle in my previous post, we need to expand our idea of “yield” to think about the many yields we can have: clarity, peace of mind, joy, creative projects, self expression, depth and understanding, better relationships with loved ones, and more.

 

Waste is a resource (Mollison):  As I’ve written about in past blog posts, we have a lot of waste in our culture, in both our outer lives and in our inner realms. On the inner realms this often includes the wasting of our own time and energy on things that do not help us grow.  I can (and have) written a lot on this subject in the past, so I’ll be brief here. Monitoring our own wasted time (for most, especially with electronic devices) and turning that waste into a resource that we can use is a really important part of our inner landscape work and growth. This is not something you do once but rather is a continual process of self monitoring and adjusting. Limiting time on social media, removing television from our lives, all of these things can help us get back in tune with ourselves and turn waste into a productive resource.

 

Embrace Renewables (Use and value renewables, Holmgren): On the inner landscape, we might think about those things in our lives that renew and replenish (and that renew and replenish us) vs. those things that drain us (temporarily or permanently) and work to embrace renewing activities.  This might mean that we spend time with certain people or we work to bring in certain activities that we enjoy and that bring us energy and peace. We don’t want any “fossil fuels” in our inner landscapes, burning out and polluting the place!  I think the practice of self-care fits here; it is critically important in our own inner and outer work.  If we are not engaging in renewing activities, we will never be able to have enough energy for the inner transformations and healing that we seek.

 

Meditation: One Key to Inner Landscape Work

 

I want to conclude this post by offering a key suggestion for enacting many of the principles above: meditation. Meditation is a practice that can–literally–open up our inner worlds before us.  There are many, many, different practices of meditation, many with different goals.  Most of the meditation I do on inner landscape work is either discursive in nature (a type of focused thought) or inner journeying work.  I find the more culturally dominant “empty mind” meditation or “mindfulness” meditation good for cultivating peace and tranquility, but not good for actually helping me work through various things on the inner landscape.  Now, I need peace in my life and I need to learn to quiet my mind–and these empty mind kind of meditations are really good for that.  But a lot of the work involved in the principles above are about directing your thinking and feeling in particular ways–and this is where I believe discursive meditation really shines.  So if you are going to take up the practice of meditation, understand that there are many different kinds of meditation and that these practices often accomplish very different goals. One meditation style may not yield everything that you need; it is better to have a few different styles available to you for different purposes.

 

Before you can benefit from any of the deeper aspects of meditation, the first step is establishing a regular baseline practice of breathwork and calming the mind.  Some good preliminaries are found here. For those seeking to establish such a daily meditation practice, I would recommend John Michael Greer’s Druidry Handbook or Druid Magic Handbook for more information. The techniques which JMG teaches, including color breathing and the four-fold breath (breathing in for four breaths, pausing for four breaths, breathing out for four breaths, pausing for four breaths) are great introductory ways to open the door of the mind to deeper transformation. Once you’ve established a good practice, you can do some of the more advanced inner landscape work.

 

Conclusion

I hope that you enjoyed this post–I would love feedback on the concept. (As those familiar with permaculture would note that  I am certainly pushing this series, and this post in particular, well beyond the typical uses of permaculture design principles). Blessings!

 

Permaculture for Druids: Design Principles through the Five Elements October 2, 2016

Humans throughout history have looked to nature as the ultimate teacher; nature is the sacred text from which all wisdom flows. As druids, we know the more time you spend in nature, the more you align with its rhythms, and the more you discover its many teachings. One of the reasons I am so committed to permaculture design as part of my outer druid practice, is that permaculture design is rooted in that same natural wisdom. The permaculture design principles, which I’ll be discussing today in this post, are the core of permaculture: we use them, along with the three ethics, to help us make every decision, not only for design work, but also for daily living. If we are going to continue our journey into the inner and outer realms of permaculture, and how this concept ties to druidry and other earth-based spiritual practices, a discussion of the design principles is our logical next step!

 

The elements

The elements

The Design Principles with a Druid Lens

I’ll be drawing my principles from three sources: Holmgren’s (2002) Permaculture: Principles and Pathways beyond Sustainability, Mollison’s Permaculture One, as well as from my Kay Cafasso’s Sowing Solutions Permaculture Design Certificate course.

 

I’ve also found it useful to group the principles under one banner of the elements and the druid animals (with my own addition of the bee of inspiration for spirit). The principles don’t all work in the same way, and this grouping helps us understand them in a new light.  In terms of the actual principles, in some cases,  I have kept the principles the same. But in other cases, I have adapted these principles to be shared and most applicable to those following nature-based, earth-centered paths. This meant that I may given them a more appropriate name that will better resonate with our values, and in other cases, I have created new principles that are rooted in the spiritual traditions in honoring the living earth.

 

I want to note that my lens is by no way present in mainstream permaculture, although certainly can be found on the fringes of the current movement and, I believe, is being woven more and more into permaculture as a practice. As people regenerate and heal the land, they are naturally drawn to it spiritually. As a druid, know that these principles go much deeper. I’ve also included the original design principle in parenthesis when necessary.

 

Spirit Principles: The Wisdom of the Bee

The principles of spirit, through the magic of the bee, ask us to observe what is around us, to rethink and resee those experiences, and to understand the connections to all things.  Bees are master alchemists; they transform nectar into honey that can stay preserved for 1000 years.  Bees embody the principle of transformation, teaching us that we, too, can work our magic upon our earth, especially if we work collectively.

 

Observe, Interact, and Intuit (Observe and Interact, Holmgren). This principle is simple—it asks you, before you do anything else, to spend time observing your surroundings, interacting with them in a non-judgmental way, and (and this is my addition) using your intuition to guide you. We can gain incredible insight from this simple activity, and using the information before us is a way into all else. All living beings use this same principle: observing, interacting, and working on instinct to survive and thrive.  We do this in the AODA, where members are asked to spend at 15 minutes a week in nature in stillness and focus, for example.

 

Reflect and Revise (Apply self-regulation and value feedback, Holmgren). This principle has two parts, and we’ll briefly consider each. There is tremendous value in when we simply stop what we are doing and carefully think and meditate on our actions—this is the act of reflection. Reflection, through meditation, journaling, and quietude is a cornerstone of nature-based spiritual practices as well as permaculture. Revise, here, suggests that if we spend time periodically really thinking through and reflecting upon what we are doing, new insights may arise that we will be able to employ in our sacred action.  Revise here also implies that not being too committed to any particular approach is good—revision is a process where we shape and hone earlier ideas into something better. Sometimes, it takes us working through a project or meaningful change partway before we see a better way we can do something.

 

Work on Multiple Levels (New principle). There are a few ways to think about this principle, derived from both systems theory and hermetic occult philosophy. On the side of systems theory, we need to have an awareness and engage in designs that allow us to consider and work on multiple levels: the micro/individual, and the macro/system.  When we recognize that a single element is part of a larger system, that changes the way we think about that system and about that element.  Working on multiple levels encourages us to think in these two perspectives at once, and consider the interplay between them. This same interplay also takes place between the inner and outer realms. The bee, as both an individual and as a superorganism, helps us better understand this principle: a solitary bee functions on her own, but does so as part of that larger hive (system of bees) working for collective good.

 

On the hermetic side, this practice, is perhaps best epitomized by the magical adage, “As above, so below, as within, so without.” The underling idea here is that what we do on the inner planes (that is, realms of experience beyond the physical), has a direct impact on the physical plane. Similarly, what occurs on the outer planes has an impact on our inner realms. This also applies to us as people—the inner work we do (reflection, meditation, journeying, ritual) impacts our outer living; and vice versa. It is a principle that is well worth including here, as this principle has been enacted by humans, upon the landscape, for millennia. Outer transformations lead to inner transformations, and vice versa. We heal the land, we heal ourselves.

 

Air Principles: The Wisdom of the Hawk

Elemental Wheel

Elemental Wheel

The air principles focus on integrating our knowledge and wisdom to see more paths before us and using the power of air through our logic, intellect, and pattern recognition. These principles ask us to embody the energy of the hawk: first to fly high, take stock of what is before us, and offer us new was of experiencing and interacting as we begin the path towards positive change.

 

The Problem is the Solution (Mollison). This is one of my favorite of the principles, and for good reason. We spend so much of our lives hearing about the problems that plague us and feeling unable to address any of them. This principle turns that powerlessness on its head and suggests that the solution to any problem lies within the nature of the problem itself. For example, lawns are contributing substantially to climate change and the loss of ecological diversity; and the solution is there before us: change the nature of the lawn.  It is often than when we look at problems not as insurmountable obstacles, but as opportunities, we can do a tremendous amount of good.

 

Mushroom Eyes (New Principle). This principle is one I first learned as a wild food forager and mushroom hunter. Before we can act, we must see and in order to see we must understand. Observation and interaction is part of this, but mushroom eyes How we see the world is how we inhabit it and how we interact with it. You might think of this is seeing through different lenses–when you put the lenses on, everything is colored by that experience. But these are lenses of knowledge and wisdom. Think about the hawk here—he knows exactly what he is going for. Nature wisdom is about not only awareness but knowledge. Animals teach their young skills necessary to survive; and humans, part of nature, used to teach these same natural lessons to their own offspring. So there is a knowledge component that is necessary for us to do design, and mushroom eyes helps us be able to see in deeper ways.

 

Design from the Patterns to Details (Mollison). Sometimes, when we are working to solve a problem, we focus on a specific thing we want to do (e.g. I want to build a waterfall) without thinking about the overall patterns (in this case, is there an existing resource flow? What is the overall pattern in the landscape?). Often, designing this way leads to trouble because you have the specific elements you want but you are missing the larger goals and purpose. This principle asks us to start with the biggest picture, like the outer edge of a spiral, and slowly work our way into the details of the problem. We think about the patterns of nature and energy first, and then work or way down to the specifics of that design. We design with the goals first and work our way down to the specific details of how we enact those goals. By starting with the larger patterns that nature provides, we can more effectively design–and attend–to the small stuff.

 

Fire Principles: The Wisdom of the Great Stag

Fire is about energy and change, and these three principles embody what we can do with energy and the many shifting changes around us. The Great White Stag is present in these principles as he lords over the forest: change is a constant in our great earth, and it is the many cycles such as the path of the sun, that we can harness for better life and living.

 

Catch and Store Energy (Holmgren)We live in a time of tremendous expenditure and waste of energy–this principle suggests that we catch and store that energy instead. If we look at a forest as our example, we see that forests are exceedingly effective at harnessing and storing any energy available: the trees grow in fractal patterns to store solar energy, and that solar energy is used over and over again, cycling through the system. In our own lives and designs, catching and storing energy to put to productive use is a key principle. This energy is any resource: external resources like sun, wind, or water and inner resources like time, joy, or passion.  We can harness that energy and store it, later to be used. Humans currently have an unbalanced relationship with energy, and it is cause devastation throughout our lands. This principle, then, asks us to be mindful and think about existing energy flows and how they can be most effectively used.

 

Spiraling Changes (Use small, slow solutions, Holmgren): You might think about your own path as that of spiraling slowly up a mountain. You don’t climb a mountain all at once and you certainly don’t do it without preparation, ongoing evaluation, and occasional breaks.  When we enact spiraling changes, we focus on what is managable for us in that moment and how to build momentum over time.  Because, in reality, it are the small things, done over a period of time, that leave the most lasting impact.Rather than starting big and going all out with a 3 acre design, we create small, slow solutions that allow us to build upon success slowly from within. The principle of the spiral is critical here. We can’t burn ourselves out with trying to do too much, too quickly, and we can’t maintain our momentum. This principle also asks us to consider, for example, the role of ecological succession: we like to create designs thinking 100 years in the future, not just the immediate goals of tomorrow.

 

Creatively use and respond to change (Holmgren). Change happens whether or not we want it to; the world is always moving. Rather than see change as a bad thing, in permaculture we anticipate and embrace changes as a way to open up new possibilities and growth. This closely ties to one of the air principles, “the problem is the solution.”  We often see change as a negative thing–we like how things are going, we don’t want things to be different.  But change brings opportunity, if only we can see it.  Here’s an example: I try putting up an arbor and my plants are so abundant that the thing collapses without adequate support.  A creative response to this is to cut the vines back, use the cuttings for wreaths, and build a better arbor that allows me to sit under it!

 

 

Water Principles: The Wisdom of the Salmon in the Sacred Pool

The Salmon and the element of water focus on interconnections and relationships—and the three water principles ask us to attend to those connections. In order to be effective as practitioners and designers of permaculture, we have to pay attention to many relationships. Permaculture, like druidry, is ultimately a path of understanding and facilitating connections and relationships, and the energy of water helps do this very thing.

 

Integrate rather than Segregate (Holmgren). When you look at a typical vegetable garden, you see the veggies all in nice little rows, just waiting to eaten by whatever pest enjoys a good monocrop. Permaculture sees things differently: a healthy forest, after all, is never a monocrop but rather an integrated system. By integrating multiple elements in a design, we allow them to work with each other for good. This principle asks us to consider diversity in our designs; a diverse ecosystem is more diverse and resilient—it can handle pests, disease, and drought much better than a monoculture cornfield. So, too, is a diverse group of people more resilent! This principle asks us to consider how each part in a system is related to each other and to the whole system. This principle suggests that parts work best when they are working together, rather than in isolation. This principle also builds on the spirit principle of working on multiple levels and understanding better how each individual part plays a role.

 

Layered Purposes (Each element performs many functions, Mollison). This principle suggests that each element can serve multiple purposes. For example, meditation works for calming the mind, focused thought, relaxation, and spiritual development (that’s at least four functions, there are others).  My chickens produce eggs, create compost from household and garden waste, provide enjoyment and companionship, and reduce problematic insect populations. The more purposes a single element has, the more effective the design.  Any single plant or animal species in the forest offers an example: an oak tree provides shade, captures the energy of the sun, prevents erosion, drops leaves to offer habitat, offers nuts, and so many more things.

 

Use the Edges and Value the Margins (Holmgren). As a wild food forager and herbalist, I know that the margins are always the most abundant and diverse in an ecosystem–that’s where I go for much of my medicine and food. The edge of the pond or forest is where the activity is happening, where the bursting of life is taking place. This same principle can be applied to many other things: it is often at those edge spaces where we find the most interesting things happening!  This can be the space between a forest and a field, the edge of your yard or, even, the spaces between two people, the spaces where we overlap.

 

Earth Principles: Wisdom of the Great Bear of the Starry Heavens

The element of the earth and the great bear focus on the material things: what we do with the resources that we have and how we gain those resources. The earth principles ask us to manage and understand our own resources so that we can live in an earth-centered way.  The bear, and his medicine, is often of root, seed, and stone.

 

Obtain a Yield (Holmgren). This basic principle says that we should work to obtain some kind of yield for our efforts. However, in permaculture, the idea of a yield is not limited to that which benefits humans (like a crop of tomatoes). Yields can certainly include food and medicine (the most obvious) but also intangibles like beauty, harmony, and peace. Yields in the natural environment can include blooms for nectar; fruit, seeds, and nuts for wildlife; habitat; soil fertility; erosion prevention, and more. This principle asks us to go beyond our own immediate needs and understand, ultimately, that the abundance of nature is for all to benefit from.  Nature is a great provider, and intentional design can help maximize the many yields she offers.  This principle also asks us to see a yield beyond that which is immediately physically beneficial to our own lives.

 

Waste is a resource (Mollison): Our culture is drowning in our own waste; I detailed some of the problems we have with waste in earlier posts on waste and humanure. In permaculture, waste (of any kind) is seen as a resource that has not yet been given a proper place.  We can work to, as Holmgren says, “produce no waste” by focusing our efforts on redirecting waste streams towards productivity.  For example, human waste and urine can safely be used as a fertilizer under certain conditions.  Old office paper can be turned into greeting cards using basic papermaking practices.  Spent grains from brewing can be added to the compost pile, and so on. Producing no waste goes far beyond recycling and instead encourages us to re-envision our waste streams.

 

Embrace Renewables (Use and value renewables, Holmgren): Stemming from the permaculture ethic of earth care, one of the major issues we have in industrialized culture is an over-dependence on fossil fuels and other non-renewable sources of energy and goods. Our planet has finite resources and the extraction of these resources is causing increasing suffering, destruction, pollution, and habitat loss. In permaculture, we instead embrace things that are renewable or free (like the sun or wind for energy).  When we integrate renewables into our designs, we slow and/or eliminate our dependency on fossil fuels.

 

 

Elemental Wheel

Elemental Wheel

Weaving the Design Principles and Elements into Practice

Just as we weave together the elements in rituals and in our own lives, so too, can we weave the different permaculture principles into our daily living.  As I discussed in my post last week, these principles aren’t just useful to us as “designers” when we are planning, but they also can be useful to us as mantras for meditation and just as principles for daily living–I try to use the principles as I go about my daily practice.  In the past, when I was first learning permaculture, I spent a month intensively studying each of the principles (you could do this for a week or even a day). This meant that for the “problem is the solution” month, I would spend time reflecting on it in meditation and working to embody the principle, seeing where it would work in my daily life, and using it to explore and think through larger societal problems.

 

It has taken me the better part of two years to come to this understanding of permaculture and how it maps onto the druid animals and elemental symbolism. I hope that this framing, along with my new additions and revisions to the principles, are a useful way of understanding these principles and how they can work in your life. In our next post, we’ll explore these same principles from an “inner landscape” perspective and then subsequent posts will move into exploring each individual principle and how we can use it to change our lives, regenerate our lands, and better our world.

 

PS: I especially want to thank David N. for his conversations and feedback on this line of thinking!

 

Spiritual Practices to Finding Equilibrium in the Chaos: Grounding, and Flow through the Druid Elements July 22, 2016

A tremendous amount of really difficult occurrences are happening in the world right now. It seems like the more time that passes, the more we balance on the edge. The edge of what exactly, nobody can say.  But the edge of something, and likely, not something any of us are looking forward to. Things seem to be spinning faster, and faster; the light growing darker and darker.  A lot of folks are having difficulty just coping with reading the news or even being on social media, the enormity of everything–social, political, environmental, personal–weighing down.  Responses to this range from rage and anger to numbness. There is a heaviness in the air that cannot be discounted.

A good place to seek the stability of calas

A good place to seek the stability of calas

 

And so, many of us turn to spiritual practices as a way of helping make sense of it all, to find a way forward, finding a way to keep ourselves sane and to levy some positive change in the world. For me, any outer healing or change in the world begins with my own inner work, finding my own inner equilibrium in order to compassionately respond and enact change. I find myself returning, again and again, to the elemental work I did in my AODA and OBOD curriculum: working with the healing power of the elements, seeking balance within. And so, I’m not going to talk about everything that is happening (as a lot of it is well outside of the scope and purpose of this blog), but I am going to share with you some ways of self-care and balance seeking that I’ve found helpful in dealing with all of this. Specifically, I’m going to use the framework of the three druid elements: gwyar, calas, and nywfre, and discuss how we might use those elements (particularly the first two) to help maintain our own equilibrium during difficult times.

 

Equilibrium

We have a lot of terms that get raised when we are faced with instability (instability of any type: culturally, locally, politically, or personally). These terms most often focus on grounding, but may also include balance, composure, equilibrium. I actually prefer the world equilibrium, for a few reasons. One dictionary suggests that equilibrium is “a state in which opposing forces or influences are balanced.” What I like about the definition and concept of equilibrium is that it doesn’t require one response (e.g. grounding) but rather a range of responses based on the needs of the moment.

For example, if I am feeling really disconnected, scattered, and unfocused, I might do some grounding techniques that help more firmly root me back in place. But there are times that being rooted firmly in place is not the best idea, and instead, I need to let go and simply learn to flow. Equilibrium implies both of these things: finding and maintaining it is situational based on the context and your own needs.

 

Grounding, or the work of Calas

When I talk to spiritual friends about these times and all that is happening, I think a lot of them talk about “grounding” and grounding strategies. Grounding usually happens when we connect with the energies of the earth, of stability, of calm. In the three druid element system, this grounding is clearly represented by calas, which is the principle of solidity and substance. Calas represents the physical substance of things, the strength in the cell walls of the plant, the stones beneath our feet, the stable and unchanging fathoms of the deepest caves. When we ground, we plant ourselves firmly and solidly on the living earth–we plant our feet strongly and with purpose. We stand our ground, so to speak, we dig in our heels, we spread ourselves out upon the earth and feel its stability and strength.  Now, there are times when grounding is the correct response, and there are also times where I actually think it does more harm than good. The key questions to determine whether or not grounding is an effective approach seems to be: do I need stability in my life right now? Do I need something firm to stand on, to hold on, and to simply be present with? If the answer to these questions is “yes”, then by all means, ground away. But recognize that sometimes, holding fast to something is a reactionary response, rather than the best response.

 

There are so many practices and ways of grounding–I’ll just share a few of my favorites.

Earthing and forest walking. I really love to take a barefoot walk through a path in a very familiar forest (even better if it is raining, lol).  I wouldn’t do this in an unfamiliar forest, or one that has a lot of poison ivy or brambles. But certain forests, dirt paths, and mossy areas lend themselves really well to this kind of activity. It is the most simple thing–you take off your shoes and socks, and simply walk on the earth.  Feel the land beneath your toes.  Walk, perhaps in movement meditation, for a period of time. You can combine this with energetic work.

 

Energetic work. When I do the forest walking, I like to stand a spot and envision the energies of the telluric current, those of the deep earth (envisioned in green-gold) rising up through my soles of my feet and into my body, clearing me and filling me with a sense of calm and stability.  The OBOD’s Light Body Exercise, for those that practice it, works quite well as a grounding and clearing activity.  Really, most kinds of energetic work can be good during the forest walking.

Some shagbark hickories can provide amazing grounding!

Some shagbark hickories can provide amazing grounding!

 

Weeding and Garden tending. Spending time with earthy things, like in the garden, can be extremely grounding and stabilizing. Planting, harvesting, weeding–even laying in the garden with a good book is a sure way to help do some grounding work.

 

Working with the stones. Carrying a small stone with you is a grounding activity in and of itself.  I have one that I’ve been placing above my heart if I am feeling really awful about all this stuff–I clear it once in a while by placing it in running water or sunlight, but at some point, I know I will be casting it off back into the earth permanently. This stone work is good for trauma and really deep healing.

 

Eating nurturing and nutrient-dense meals. Sometimes, when we are upset, we forget to eat.  But food has always been a grounding thing, and the more nutrient-dense and protein rich, the better.  An omelette of sausage and eggs and kale, for example, is just about as grounding as one can get!  Remember to eat.  The body and the soul both benefit.

 

Burying your feet in the earth. Similar to my earthing and forest walking, I have found great comfort in taking a shovel, digging a hole in my garden, and sticking my feet in it, covering them up with the soil. Sit there for a time in quietude, doing perhaps energetic work as well, or simply being and soaking up the sun while you sit. It works.

 

Sitting with Hardwood Nut Trees. When I am feeling ungrounded, I seek out hickory or oak trees and spend time sitting with them or hugging them. There is something about the energy of the hickory that I found extraordinarily grounding. Many of the hardwood nut trees also have this quality, as well as some others. I’m not sure I’d use a walnut, they have a bit different of an energy, like an expelling energy, which also has its own magic (but is not really well suited for this purpose). .

 

Sitting with a flock of chickens. Maybe this is just a personal thing, but I get great stability out of simply being near chickens. Chickens do many of the activities on this list, after all: dust baths, burying their feet in the earth, eating nutrient dense food, walking on the land barefoot–and they have tremendous connection to the energies of the earth. Spending time with them can be very grounding.  It is fun to watch them find bugs, peck, scratch, take dust baths–and most flocks that were raised with love will welcome your company and companionship.

 

Truthfully, as delightful as the above activities have been, I haven’t been drawn to grounding much lately–it seems like, in some ways, I am already too grounded and connected to what is happening.  Like my feet are planted so firmly that maybe I’ll just fall over if the wind comes by.  And so because of that, I have really been embracing the second druid element this year: the principle of gwyar.

Flowing, or the work of Gwyar

The element of Gwyar, often represented by water, represents the principle of fluidity and of flow.  Gwyar is the principle of change, opposite of the stability of Calas.  All things grow and change, and sometimes, we must learn to be adaptable and embrace that change.  Water teaches different lessons than the grounding of the earth–it teaches us the power of flow.  The babbling brook cascading over the stones, the water flowing off the leaves during a storm, the air flows pushing clouds and rain further across the landscape, the constant flow of time: these are all part of the power of gwyar.  Like Calas, there are times when embracing Gwyar is the right approach, and there are times when being too “go with the flow” is not the right strategy.  Questions I like to ask to determine this are:  Am I in need of letting go? Am I in need of trusting the universe to guide my path?  Am I feeling to rigid or inflexible?  Affirmative answers to these questions suggest a need to embrace Gwyar.

I have found that embracing Gwyar has been helpful for me as there are a number of things in my life, and certainly in the broader world, that are out of my immediate control. As much as I would like to control them, I am unable to do so, and attempting to exert control is only going to lead to my own suffering.  Instead, I must learn to accept these things at present, and flow with them, and the act of releasing my attempted firm hold is in itself a very powerful magical act.  And so, here are some ways to embrace the power of flow:

 

Getting on the water!

Getting on the water!

Get on the water. This summer, I bought a kayak, and have spent nearly all of my free time out on lakes and rivers, learning how to flow with the waves.  This has its own kind of healing work, but in a watery sense–rather than being firmly planted, I am learning the power of flow.  Of riding the waves, leaning into the current, anticipating–and simply moving along.  Not fighting the current. Putting up my kayak sail, and simply letting the wind and waves take me on an adventure.  Kayaks and other water vessels are easy to come by–you can rent them at many state parks or local lakes; you can also ask around and I’m sure at least 1-2 friends will have one you can borrow.  I would suggest a kayak, rowboat, or canoe for this kind of flowing work–you want to be closer to the water, as close as possible.  The other option is tubing–a lot of rivers offer a tubing option where you rent a tube, bring a cooler, and spend the next 4-6 hours floating down the stream.  This is really, really good for connecting to the principle of flow.

 

Whitewater Rafting: If you really want a more extreme version of “getting on the water,” whitewater rafting or kayaking is a good choice.  The stronger currents force you even more to get into the physical embodiment of flow and adaptability, which is a powerful spiritual lesson. In fact, the reason that this post is two days early from my normal schedule is that I am getting on the extreme waters this weekend and heading out to one of my very favorite rivers, the Youghiogheny, for some rafting!.

 

Water observations. Sitting by moving water (or even still water) can teach you a lot about flows and the importance of going with the flow. I love doing this by small streams and creeks–playing with the rocks, seeing the interplay between gwyar and calas as the water tumbles through and down the stream.  What amazes me even about still water, like lakes, is that the lakes themselves change as the weather conditions change–from choppy waters to still and clear waters–and this, too, is a powerful lesson.  As I observe the water, I think about the places in my life where I need to embrace gwyar and flow, and the places where calas is a more appropriate path.

 

Energetic work.  Similar to the work above, I have found that I can connect to the element of gywar energetically, especially at points of water or other kinds of movement or flow (a dance, for example).

 

Mindful drinking of water.  Drinking high quality water mindfully, paying attention to the taste and the feel of it as it flows, and sipping it quietly while you mediate, is another simple activity that you can do.  Try to find local spring water, if you can, for this, but any spring water or well water would do nicely!

 

Bathing.  We all need to be clean, and bathing rituals and activities can certainly help.  Even if it is simply a matter of turning your awareness for a few minutes to the flow of the shower around you, or the comfort of the tub, it can be tremendously useful for  connecting to gwyar.  I sometimes will let the water drain out of the tub as I sit within it, feeling the waters flowing around me and cleansing.

 

Getting in the mud....

Getting in the mud….

Standing and walking in the rain.  Take a walk in a rain without an umbrella (and preferably without shoes). Pay attention to how the water feels as it soaks you, flows around you.  Pay attention to how it runs down the road, down the trunk of the tree, see where it goes afterwards.  This is tremendously useful and I try to do it often!

 

Swimming in a lake or stream. Jumping in the water, and floating for a time, is a really fun way to embrace gwyar.  I have been combining this with kayaking–I kayak out to a secluded spot and then jump into the water for a bit.  It has really been great.  I’ve also been working to visit the many local swimming holes near this area!

 

Sitting with a flock of ducks.  If chickens epitomize an earthy and grounding being, the duck is a good representation of gwyar.  I like sitting with ducks a lot–they have a very different energy than chickens, and observing them can help teach the principles of flow.

 

Some Methods of Bringing Balance and Unity of Calas and Gwyar

A third possibility, of course, is that in order for equilibrium, you need both the energy of gywar and calas.  I have found that if I’m generally just so overwhelmed, feeling both ungrounded and unadaptable, the unification of these two elements in my life can really help me find my footing.  You can combine activities above together, or engage in activities that innately emphasize the unity of the two elements.  Here are a few of my favorites:

 

Playing in mud puddles. Playing in the mud should never be discounted as a fantastic method for seeking equilibrium.  We knew this well as children, but have often forgotten the most important truths as adults.  Wait for a good summer rain (it has been dry here, but I am waiting) and find a puddle in the field or abandoned dirt road somewhere–somewhere safe and clean.  And get on the oldest clothes you can, take off your shoes, and just jump in it. Or make your own mud puddle with the hose.  Make mud pies, just like when you are a kid.  This is a most healthy antidote to present day reality!

 

Natural Building. An alternative is to visit a natural building site and become one with the cob.  Natural building requires initial flow and wet materials that dry into strong structures.  Making some cob with the feet and the hands, and plastering it on there, is a great experience.

 

Frankfort Mineral Springs - Embracing Gwyar

Frankfort Mineral Springs – Embracing Gwyar

Visiting Springs.  Springs are another place where you can see the interplay and balance between gwyar and calas in a natural setting. I have been visiting springs all over Western PA since moving here a year ago. I recently went camping at Raccoon Creek State Park and had the delight of visiting the Franklin Mineral Springs while I was there. It was really a cool spring–completely unexpected–with heavy content of iron (I shared a photo of it above). It had a basin where the water flowed so cold–I dunked my head in it, soaked myself up in it, and observed the flow of this spring. It was awesome! What I have found about these natural springs is that, at least here, they really do represent the intersection of gwyar and calas–the flow interacting with the stability of the stone.  This particular spring resonated strongly with balance of the elements: the stone where the water issued forth and the basin for stability, the ever-flowing gush of the water from the stones, and the mineral content in the water itself representing the unification of the elements.

 

Stillness. Stillness of the body and of the mind is another way to embrace the intersection of gywar and calas.  We spend so much of our time running around, dashing to and fro, and never really just being present in the moment, in ourselves. After the AODA’s practices, I like to sit in stillness in nature, quiet my mind, and simply be present in the world around me. This work requires us to both physically stop moving and be more stable, but also flow into the moment and simply observe what comes. It is powerful and profound!

 

Dancing: The principle of dance is all about the intersection of the stable earth and other objects with flow, and participating in some dance yourself (even if you aren’t very good, it doesn’t matter, go do it in the forest or wild areas where nobody can see you). I like to do this with ribbons or flags or something to even more appropriately attend to the energies of flow.

 

Throwing Pots. Any art forms that encourage the intersection of calas and gwyar are useful activities for seeking equilibrium. I have found that pottery, for example, is one of the best ones (for reasons similar to natural building/cob building, above). The intersection of the water to shape the clay, and then the application of heat, offers powerful spiritual lessons and opportunities.

 

As we all navigate these difficult times, I hope that the above material will provide you with some strategies for seeking equilibrium.  Blessings upon your path and journey!