The Druid's Garden

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

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

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

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

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

 

Developing Localized Rituals, Observances, and Activities

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

 

Activities

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

 

Basket of freshly made smudges!

Basket of freshly made smudges!

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

 

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

 

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

 

Observances

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

 

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

 

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

Small Spiral in Snow honoring snowfall

Small Spiral in Snow honoring snowfall

 

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

 

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

 

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

 

Rituals

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

 

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

 

Eclipse at full strength near our ritual space

Eclipse at full strength near our ritual space

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

 

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

 

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

 

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

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

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

 

The Wheel Turns

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

 

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

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Ecoregional Druidry: A Druid’s Wheel of the Year August 27, 2017

In the 1990’s, now Grand Archdruid of the Ancient Order of Druids in America, Gordon Cooper, developed the idea of “wildcrafting your own druidry”; this practice is defined as rooted one’s druid practice in one’s local ecology, history, legends and magic.  In today’s age of adapting and drawing upon many different traditions in the quest for spiritual wholeness, we sometimes forget that all knowledge, regardless of how ancient it is (like the Celtic Tree Alphabet and divination system, the Ogham) was originally developed in a local culture and ecosystem.  Thus, too, I believe our spiritual practice reflect our own local ecologies and ways of understanding.  I’m going to expand on some of Gordon’s ideas here and talk about my own work with “local druidry” or “ecoregional druidry” and how to put some of this into practice to create a “druid’s wheel of the year” that is specific to your local ecology and customs.  While I’m using druidry as an example here, anyone who is following a nature-based spiritual path and using the wheel of the year as their structure of holidays would benefit from such information.

 

Dividing Up the Landscape

The Laurel Highlands (Alleghney Mountain Range in the Appalacians).  These are the mountains I call home--my inspiration for my localized wheel of the year.

The Laurel Highlands (Allegheny Mountain Range in the Appalacians). These are the mountains I call home–my inspiration for my localized wheel of the year.

Before we get into how to adapt some of the druid path practices and material to a local setting, it’s important to understand the different ways in which we can divide a landscape into smaller units that are more uniform. Most of us understand divisions from a political sense: the line that separates two countries, states, or provinces. These divisions may help us understand some of the different cultural practices that we can draw upon that are regionally or locally-based. Local feasts, local foods, local agricultural practices, local traditions and folklore all may contribute to our own understanding of ecoregional druid adaptations (and I’ll talk more about those in a second post).

 

However, political lines only occasionally follow ecological boundaries, and so we also need to understand something about ecological boundaries. At the largest level are ecozones (like the Nearctic ecozone, which constitutes most of North and Central America) and bioregions (like the Eastern United States). These bioregions are very large areas that have many, many different ecosystems within them, but do share some broader characteristics (such as patterns of light and darkness throughout a year).  For our purposes, likely the most appropriate place to look is at the level of ecoregion (or ecological region) which is, according to Brunckhorst (2000) is a “recurring pattern of ecosystems associated with characteristic combinations of soil and landform that characterize a region.”  This may include patterns that repeat in the geology, physiography, vegetation, climate, hydrology, flora and fauna, and soils of a land area. In the case of the United States, the Laurentia ecoregion which also includes all of New England, the Mid-Atlantic, the upper Midwest east of the Mississippi as well as parts of South-Eastern Canada. Within this ecoregion, there are many ecosystems which are unique to their specific locations but also broader species that are shared across them.

 

With knowledge of both your regional or local traditions and ecoregion and local ecosystems, you are well on your way to adapting your druid practice.

The Adapted Wheel of the Year

The holidays that make up the wheel or cycle of the year in the druid tradition follow the path of the sun and include the solstices and equinoxes are determined by the path of the sun. The solstices, equinoxes, and cross quarter days manifest differently upon the earth in quiet dramatic ways. The modern wheel of the year, which is celebrated by druids, was developed in Great Britain from older agricultural holidays from Europe. While it fits the UK ecosystem quite well, it may be far less appropriate Texas, USA or Australia. Particularly, while the astronomical event of the longest day and longest night are present always, how they manifest on the earth is tied to how the holidays are celebrated. For example, in the UK or Eastern US, the Fall Equinox is a ritual devoted to harvest because that’s what’s happening in the landscape. Many different adaptations of the wheel of the year have been created by druids all over the world, unique to their ecosystems.

 

A radically different ecosystem that would not abide by the UK-based wheel of the year

A radically different ecosystem that would not abide by the UK-based wheel of the year

Further, the four season model present and assumed in the Wheel of the Year is based on a temperate climate. Some druids don’t live in regions with four seasons. Even within a temperate ecosystem each season may vary considerably by weeks or months, with different bloom times. Each year also is variable; a warm and early spring equals a growing season that has flowering and fruiting maturing earlier.  And so why the sun and solar currents are steady, dependable, and predictable, the hydrological cycles, weather, and manifestation of the season on the earth herself is ever changing.  It seems, then, to create a truly representative body of holidays, we must observe both the progress of the sun across the sky, but also consider the role of the specific season upon the earth and how it manifests where we live.

 

While the overall themes of the wheel of the year manifest in most ecosystems (a time of light/spring, a time of harvest, a time of being indoors/shelter (which might be from sun or cold, depending on the location), these are not consistent with the traditional wheel of the year in many places.  Not all locations have traditional spring, summer, winter, and fall. And so, some druids may find it necessary to develop a modified seasonal cycle and wheel of the year. For example, a wheel of the year in the tropics might include a dry season and a stormy season; this would drastically change the nature of the seasonal celebrations and the overall themes.

 

Deepening the Wheel of the Year: Adding Ecoregional Sacred Observances

Even if you live in a temperate climate (like I do) that is fairly representative of the standard wheel of the year, one of the ways you might adapt the wheel of the year is by adding in what I call minor sacred observances. These, unlike the path of the sun or cross quarter days, do not have specific dates on a calendar set by the consistent path of the sun and patterns of light and dark. Rather, they mark a period in time in the ecosystem, and that specific occurrence changes from year to year.

 

Through a period of observation and interaction, which involved being out in every season and through all kinds of weather, certain events seemed particularly meaningful and salient in my ecosystem.  These were events that I noticed happened with regularity and also that were notable or strikig to me in some way. I also used some of my own knowledge of past local history and lore. This wheel of the year took me over a decade to fully develop and, just as importantly, changed substantially when I made the move from Michigan to Pennsylvania a few years back.  Here it is in its current form:

Dana's Wheel of the Seasons

Dana’s Wheel of the Seasons

 

Anything that is in between the eight holidays is mostly variable – like the first hard frost or first snowfall.  These are particularly significant events that happen each year, and I make note of them and honor them when they occur. I also have noted important dates that connect me to seasonal activities and the land–the yearly creation of Pysanky eggs, a longstanding family tradition. Additionally, all of my gardening and homesteading activities that help root me firmly in the ecosystem like starting my seeds, preparing beds for the fall, harvesting, and so on.  You’ll also see that I have included what I consider to be important markers of changes in my local ecosystem, like the chirping of the Kaydids or the blooming of the hawthorn.

 

You’ll notice on my map, Groundhog Day is included for a simple reason: I live 40 minutes south of Punxsutawney, PA, who has an annual tradition of doing a groundhog weather prognostication (a fancy word for divination) describing how soon winter will end by reading Phil’s shadow. Because of that bit of regional and honored folk magic, I tie my own Imbolc celebrations in with the general regional celebrations for Groundhog day on Feb 2nd and do divinations for the coming year at that time.

 

Of course, a different druid (even one living in the same ecoregion) might have a very different calendar of events. For example, when I lived in the Great Lakes region of the US, the full freezing over of the ice on the lakes (so that you could walk, skate, or ice fish) was a memorable occurrence, as was when the first crack in that same ice appeared. For some druids near the coast, the monthly “tidal bulge” might be particularly salient or the blooming of the beach rose. This is all to say that your own earth-centered holidays and even more specialized seasons themselves can be developed in line with your observations of local ecosystems and ecology. The more that you know about the world directly around you, the more you will have a sense of what is sacred and meaningful about that world.  Perhaps you don’t have a winter, but you have a season of fog—that would change how and when you celebrated that season.

 

Suggestions for Developing and Extending Your Wheel of the Year

First snow....

First snow….

I see this kind of ecoregional calendar as a next step in the druid tradition: we have a set of solstices, equinoxes, and cross quarter days that occur with regularity and that help bring us together. And these are determined by the path of the sun.  But each druid or group of druids might find their own way forward: the general principle here is that part of the druid tradition ties sacred ecological knowledge with a honoring of the cycles of nature and the cycles of the year. Or, you might choose to keep the solstices and equinoxes and do away with the cross quarter days entirely (as they are agricultural) and instead, build in other holidays or sacred moments that are important to you and your region.

 

How you develop your own seasonal calendar is up to you—it is about what is salient on your immediate landscape, the landscape you inhabit each day. Here are some suggestions:

  • Nature observations: You might start by observing nature in your area for a full year and then noting: what is changing? What is different? How important are those changes to you?
  • Interview the Old Timers and Wise Folks: Talk with the old farmers, wise women, grannies, and grandpaps in the area who have an innate knowledge. Ask them how they know spring has arrived, or that fall is coming.  You might be surprised with the level of detail you get!
  • Look to local farmers and farm products. A lot of traditional agricultural customs and products are directly dependent on the local ecosystems.  You’ll see that reflected in my map above—the flowing of the maple sap, for example, as well as the budding of the maple tree are significant to me both because I have done sugaring most years, but also because of the broader cultural custom in this part of the US.
  • Look to local customs and traditions. You might pay attention to regional or local fairs (like the celebration of the maple tree present in my region) and/or look at regional calendars to see what the important dates are.  Some of these may be contemporary customs (like Groundhog Day) or customs that used to take place but no longer do (like Wassailing in January).  Reading about the history of your region, particularly, feasts, celebrations, and traditional activities, might give you more insight.
  • Consider family observances. Some families develop their own traditions, and some of those might be worth considering.  For others, family traditions are often religious and may belong to a religion that you no longer want to associate with, and that’s ok too.
  • Consider where the “energy” is. What is this season about? Where is the energy and power in the land at present? For example, for me around the Spring Equinox here (late March) nothing is blooming. But what is happening are the robins are starting to return and the maples, birches, hickories, and walnuts are running with their sap. And the maples, in particular, are in a place of their highest power of the year (which I understand from talking to them and sensing their energy over a long period of time).  Maple, then, features predominantly in my local druid calendar as well as in ritual work that I do at that time.
  • Speak with the nature spirits.  Perhaps the most powerful thing you can do is to connect with the nature sprits, the powerful energies of the landscape where you live, and see what wisdom they have for you (using any number of inner communication or divination methods).

 

And so, with some observation, intuition, and research, you can develop a highly personalized “wheel of the year” calendar that is eco-regional and very specific to your druid path.  I’ll continue to examine this topic next week, when we explore how to develop localized rituals, observances, and activities for your wheel of the year.

 

(PS: If any of my readers are heading to Four Quarters Interfaith Sanctuary for Stones Rising next weekend, I hope to see you there!)

 

 

Cycles of the Sun and the Moon in Our Lives October 8, 2015

Humans evolved in alignment with the movement of the sun and the moon. As the sun moved, so did human camps of hunters and gathers. As the sun moved, so still move many birds, fish, and mammals as they migrate to avoid the biting cold. As the moon moved, so do the cycles within our bodies, the tides and flows, and wildlife. The sun and moon cycles are literally woven into our blood, into our DNA, and however disconnected some of humanity currently is from the cycles of the sun and moon, they are still there, ever present. How many friends or co-workers still talk about the full moon and how intense people get? How many people in the USA celebrate thanksgiving and a harvest season? How many people feel like staying inside during the darkest time of the year? The cycles of the celestial heavens are there, shining each day, if we only heed them. So today, I’d like to spend some time reflecting on the cycle of the sun in our lives, and how we can use this cycle within and without. This is especially pertinent because, at least where I live, the grumblings of winter have already begun and reflection helps us through the cold and the dark times.

 

The Moon and the Sun’s phases repeat themselves throughout our lives (whether or not we want them to), and we can see their same patterns occurring again and again. The graphic that I’ve used as a teaching tool that accompanies this post helps explain one way we can interpret these phases of the sun (and also we can apply this to understanding the moon phases as well). These are my own interpretations, but they are drawn from many years of living by the seasons as a homesteader, herbalist, and wild food forager, as well as 10 years of study in two druid orders, where we celebrate and meditate upon the cycle of the seasons.  Even if you don’t celebrate these events as holidays, they still have much to teach all of us in terms of life cycles.

Wheel of the Sun

Wheel of the Sun

The yearly cycle of the sun encourages us to understand that there are times of scarcity and abundance in our natural world, that there are times of high energy and growth and times of death and quietude, and that everything has a season. Why does winter come? So the trees and land can rest before spring is reborn anew. This cycle encourages us to understand that we must have both of these times in our lands and in our lives. The summer solstice (Alban Hefin in the druid tradition) is the high point of energy of the year, with the longest day. The winter solstice is the low point of energy of the year, with the longest night. On either mid-point, we have the equinoxes–the explosive growth and time of new beginnings at the spring equinox, and the harvest and reaping rewards and winding down at the fall equinox. The Sun’s full phase takes 365.256 days, and often teaches us lessons that are more long-term in nature (as each “year older” we are is a passing full phase of the sun); while the Moon’s full phase is 28 days (with each phase 7.38 days), and mirrors the phases of the sun in a shorter period of time. As the moon goes from dark to full and back again, it energetically creates periods of growth and beginnings, building energy, peaking energy, falling energy, and quietude.

 

Each of these phases is consistent, unavoidable, and part of the human experience. I think we’ve forgotten this quite a bit in our modern world, where each day is regimented into work weeks and we are always supposed to be at our peak performance. Dear workplace and modern life, it is not always high summer in our lands–why should you expect high summer performance 365 days a year? There isn’t a time for rest, there isn’t a time for reflection–its just go, go, go. Modern life gives us no time for anything but full “high summer energy” from us, and yet, that’s not realistic of human limitations and needs. This unrealistic expectation and leads to the glorification of busyness and the burnout of so many of us.

 

I think its interesting that we talk about it as a sun cycle, because that’s how we see it from earth. But its really an earth cycle that we are talking about–the movement of the earth around the stationary sun. The cycles are affected by the sun, but they are really earth cycles–how the sun is impacting the earth. The sun is masculine, and it is protective in nature. The moon, on the other hand, revolves around the earth and is impacted by earth much moreso than the sun–and the moon is the passive and feminine principle. So even the movement of the celestial bodies themselves reflect the principles they embody.

 

One of the wheel’s main lessons is that everything comes in a season and a cycle—if we feel we are in a time of darkness (as we might find ourselves in the Winter Solstice), we know that this will pass and that the sun will eventually be bright and full again. The cycle of the Sun, therefore, provides us the promise of change and growth.  Let’s take a look at each of these periods of time:

 

Balancing and Planning: Its during the Spring Equinox (March 21st) that we can first look to the start to a new season and begin to cultivate plans in our lives. The spring is a time where, after the long rest and rejuvenation of winter, we are able to start anew and build new ideas.  When we are excitedly making plans for the future, the message of balance is a critical one, and one that physically manifests during this period. In the physical landscape, by this point, farmers and gardeners have ordered their seeds and have begun to start them; and while we don’t see much in the way of new growth in many places in the Northern Hemisphere, the melting snows and returning light show the promise of spring. I remember on my homestead in Michigan, as soon as the pond ice would melt around this time period, you would see life in the pond. The water was only a few degrees above freezing and the ground was still covered with snow, but there was all this moving about on the warm edges of the melted water!

 

Sowing: May 1st marks the point where the “spring” energy is really coming back into the land. Traditional celebrations around May 1st (May Day) involve many fertility symbols, like the maypole or the Beltane fires. The energy of this time isn’t only about physical fertility, but rather how we might sow seeds for many other kinds of things: creative projects, more positive relationships, finding ways of expressing ourselves, and more. This is the time when the flowers come back, when the nectar begins to flow, and when green is slowly returned to our lands.

 

Energizing and Growth: With the sun shining at its brightest and strongest of the year on June 21st, the Summer Solstice is a time of energizing and growth! The sun provides Vitamin D, a critical nutrient that supports strong bones and teeth—the very foundation of our bodies. Upwards of 60% of Americans are deficient in Vitamin D–we are all in need of more sun. Spending time observing nature at this time shows us that we are in the height of summer—the first summer berries are in, the plants are growing vigorously, the trees are thick and lush, and much herbal medicine is ready.

 

Celebrating: Its not surprising that July and August are traditionally the months where people take a vacation—these months, even in a traditional society—were less busy than the coming fall harvest season. We don’t take enough times in our lives to truly just celebrate the positive things in our lives and simply spend time with those we care about—and this period of the sun’s cycle (around August 1st) encourages us to do this. These are the lazy days of summer, before schools begin again, when there is time to camp, to frolic in the fields, and to enjoy the coming harvest.

 

Balancing and Harvest: With all the work of planting, sowing, and growth comes the expectation and excitement of the harvest—when all of our hard work pays off. The land, too, is literally bursting at the seams in late August and throughout September with many of the traditional foods that would sustain people through the long winter: nuts, fruits, apples, pumpkins, winter squash, potatoes, and more. The Fall equinox (Sept 21st) also marks the point where we move from the light half to the dark half of the year—and a time for us reflecting and regaining balance in our lives.

 

Composting: We are uncomfortable with compost in this culture. Things are thrown away, discarded, but not always composted. The lesson of this time in the sun’s cycle can be a difficult but necessary one. As things that are no longer needed or no longer serve us build up around us, it is critical to clear them away and transform them so that we can move forward in our lives. Composting, in a physical sense, is what happens when the trees drop their leaves each season—these leaves turn into soil over time and that soil is host to a whole web of life. In the life of a farmer or gardener, this is when you clear out the old annual plants, trim things back, mulch your perennials, and prepare for the cold season—this is necessary work if anything is to grow. Failure to clear out the old prevents the new from coming forth. And by Samhain around November 1st, the land (at least where I live) is cold and appearing lifeless.

 

Resting: Despite modern surrounding productivity and cultural values encouraging staying busy and being workaholics; the lesson we learn from the sun cycles is that in order to be abundant and produce a harvest, we must rest, and this rest must be equal to every other phase in our lives. It is at this point, during the darkest night of the year (December 21st), that we can look to nature for guidance. The trees are still, their roots growing deeper into the earth; the perennial plants are alive and yet resting in their toots; living off of the stored nutrients of the past year. The beehive is sealed up, living off of honey stores, waiting for spring. Even many animals rest and hibernate during this part of the year. Without this resting period, the land would quickly be worn out. Without rest, we too are quickly worn out. This period of the sun’s cycle also provides an additional lesson: this is the time of darkness on our lands, but it is a naturally occurring process. This does not suggest that the dark are evil or to be avoided—they are a natural parts of our lives, and we can learn from them—and look forward to the sun’s light again.

 

Rejuvenating: As part of our rest in the dark half of the year, we need to find ways of rejuvenating our bodies, our minds, and our spirits—and February 1st is a perfect time to do this: light candles, take hot bubble baths, drink warm teas, find creative time, and get a weekend away! Rest is different than rejuvenation—after a period of rest, we are ready to inspire ourselves, treat ourselves, and start to look ahead.

 

Even if our lives in practice don’t reflect the cycles of the sun, what they do reflect for us is the importance of these periods of time in our lives. Do we get real relaxation? Do we get to nurture our own creative energies and birth things in the world? Do we have times to celebrate, to harvest, to compost, and to simply be still? The sun is there, each day, teaching us its careful and patient lesson. The moon, too, is always in her phase bringing in her quiet light. These cycles give us deeper understanding of ourselves, and principles to live by, principles that can help us create harmony and balance in our lives every day of the year.

 

I like to take time regularly to reflect upon the sun and moon cycles in my life. They help me balance, they remind me to rest, they comfort me when the composting or dark times are happening. I hope they do the same for you.

 

For more writings on the yearly cycles, see my posts on the Druid Wheel of the Year, a guided meditation, and Sustainable Activities for the Fall Equinox, Winter Solstice, Spring Equinox, and Summer Solstice.

 

Druid Tree Workings: Communicating and Connecting with Trees on the Inner Planes March 6, 2015

Fairy Knoll in the forest

Fairy Knoll in the forest

This post is third of a series of posts on Druid Tree Workings–ways of connecting, communicating, and working with trees. In my first post on the series, I described finding the face of the tree. In the second post, I explained some “outer” techniques to working with the trees through using your five senses. In this third post, I’ll describe some “inner planes” techniques–that is, using intuition, knowing, meditation, and senses beyond our physical ones to communicate. These are the techniques of the spirit and the soul, the deep inner knowing, and allow us to go deeper into the Mysteries.

 

On Inner “Listening”

One of my blog readers  asked me in the comments of my first post on the face of the tree about how you know that the tree is speaking or trying to send a message on the inner planes. I’m going to start here, because this isn’t as straightforward as it may seem to people new to this kind of work.

 

Many who work within a druid tradition (or other kinds of nature-based spirituality or esoteric studies) engage in practices that can help one be more open to the messages of the world–and these practices come in many forms. The absolute best and most necessary of these is regular meditation (and by regular, I mean daily or as close to daily as you can get). The reason that this forms the cornerstone of the work is that most of us don’t spend enough time managing our thoughts, directing them, or being in stillness.  We have continual internal monologues that make it difficult to gain messages from anything out in the world. But daily meditation, especially in an outdoor setting, over time can allow us to be in a receptive state. I primarily practice discursive meditation, a western-style of meditation taught by the AODA that focuses on directing one’s mind rather than clearing it. John Michael Greer describes this in more detail in his Druidry Handbook, which I highly recommend. I also practice various mind clearing techniques such as counting one’s breath, mindfulness, and empty mind–all are useful for inner tree workings. Meditation allows you to clear your mind and remain focused in such a way that external messages can come forth.

 

After you’ve practiced meditation for long enough that you have some control over the inner monologue and can quiet your mind even for brief amounts of time, go outside, and ask a tree if you can work with it (or go to a tree that you already have established a relationship with). Sit near the tree and simply quiet your mind enough to to attune to the tree. Don’t go in with any expectations–the tree may not be interested in communicating, or you may not be ready to hear. This practice may take weeks, months, or even years before you get results–but with regular meditation you WILL get results.  Practice, openness, and patience are the keys to all good mysteries.

 

King of the Forest- A Tree in Costa Rica!

King of the Forest- A Tree in Costa Rica!

When you do receive a message, the message can come in different forms. You may hear words, you may get a feeling, you may have a strong “knowing”, or you may see something in your “inner eye.” I have found that in training others to do this work each person has one kind of inner sense that comes easier than the others, sort of a default setting that we start with.  Here’s what I mean–one friend has an empathic gift, so she feels everything–she goes into the forest and feels the energy of that forest strongly. Sometimes she sees lights and colors with her inner eye that blend harmonious patterns when the energies of a forest are pleasant. But for years, this friend never is able to hear verbal messages of any kind. Another friend is a strong verbal communicator–she often receives messages in her outdoor meditations and prayers; they are usually one short word or phrase. Yet another friend can have long chats with trees easily, especially when the spirit of the tree reveals itself to her on the inner planes (see below). So, this “default” way of communicating or sensing doesn’t mean the other forms of communication aren’t open to you, but it does mean that this method comes easiest and the other forms might take some work in order to use. These ways of communicating that come easy should be honed with meditation–like anything else, regular practice creates improvements.

 

Outer Plane Checks for Inner Work

The challenge with inner messages is that they are just that–inner messages. The question is: how do we know an inner message we’ve received isn’t just in our imaginations, isn’t just our own minds playing tricks on us, isn’t just us talking to ourselves? I think its wise to always question what we are getting in any form. My mentors have taught this to me as an “outer plane check”; that is, we can and should see external confirmation of something sensed or interpreted internally.

 

Here’s one such example: The face of the tree technique is something that I’ve been thinking about for a long time. After a series of meditations and observations, the concept continued to solidify in my mind. But was it just in my mind? A few months ago, while walking with two good friends in the forest, we came across a tree with an unmistakable face–a very human-looking face–and my friends both pointed it out –I didn’t have my camera with me that day, or I would have photographed it for this post! And we all commented on it and spent some time with the tree. I told my friends afterwards about the face of the tree theory and they were in complete agreement. So this experience served as one kind of “outer plane check” to my inner understanding.

 

Here’s a second such example of an outer plane check, this one related to a body of water and a large rock.  A friend and I went to a rock called “White Rock” which used to be a very sacred site for Native Americans; it is located north of Port Huron in one of the great lakes, Lake Huron. She told me she had intuition about the place and that we should go there, but told me little else. We arrived and both sat for a bit and simply listened.  After sharing, we both had the same message–that we were to do a protective working there (we did AODA’s Sphere of Protection, an experience that I wrote about in the first issue of Trilithon: The Journal of the Ancient Order of Druids in America).  The key here is that we sensed and experienced first, and then shared, and found strong commonality in our sharing.

 

Outer plane checks don’t always happen so quickly however–sometimes it takes months or years to confirm messages received–but they do come.

 

Druid and the tree!

Druid and the tree

What Kinds of Communication Can I expect? 

I think one should be open for whatever messages come and go into a tree working without expectation. Most of the time, if a tree is willing to communicate with you, its for a reason–they aren’t much for small talk, I’ve found. In my experience, many trees have stories to share, stories they want humans to know. I’ve shared a few such stories on this blog. They may have a request, and it might sound odd (like taking a bowl of earth somewhere else, giving some water to a nearby tree, or spreading their seeds) but a request should be honored.

 

Once you have spent some time establishing relationships, you will find that the trees can provide you with insights and advice; they are quite wise and will guide you as only an elder can. I recently had a very difficult decision about my future and life to make about whether or not I was selling my homestead, packing up my life, and moving to a new state (more on this soon)–and one of the things that were critical in helping me make the right decision were three conversations with trees on my property and woods. The trees helped me understand the decision in the context of some of my broader calling and work with the trees in the world, and they told me where my energies were most needed. They also gave me a sense of what was to come for my current home and land, and the gifts that I’ve shared. These conversations helped lift the burden of such a difficult decision.

 

Trees also have ways of communicating with each other, sometimes over great distances. This is another important thing to understand–conversations with one may lead the way to conversations with others as you establish relationships with them. When you are building a relationship with trees in one place, in some sense, you are building it with many of that species, that region, and so on.

 

"The Hermit" paining (by D. Driscoll)

“The Hermit” paining (by D. Driscoll)

Connecting to the Spirit of the Tree

Some of the deep tree work done through mediation and working on the inner planes can be done by connecting with the spirit of a tree (and yes, they do have spirits).  Go, sit a the base of a tree or hold a piece of the tree in your hand (if possible), work on connecting with it. If neither of these are possible, focus on connecting with the tree at a distance.  You might be able to connect with the tree spirit–the soul that resides within a tree.  I have found that species have a representative spirit, but you can also connect with individual tree spirits.  In other words, there is a chief oak spirit, but also, each oak has its own spirit.  Working with these spirits can be extremely rewarding and fruitful–many traditional western herbalists also talk about working with the spirit of the plant (or their plant ally). You can learn much from the tree by taking this approach.

 

Trees and Ritual Work

Another way to build relationships with trees is by honoring them through rituals and ceremonies. There are numerous traditional ceremonies, such as apple orchard wassailing, that honor trees in various ways. But within the druid tradition, you can also dedicate portions of seasonal celebrations to tree workings (or honor a different tree at each of the eight holidays).  Some traditions (like OBOD) do build various trees into their ritual workings (for example, the battle between the Oak King and Holly King at the Winter Solstice).  In addition to seasonal celebrations, I also like to do ritual work honoring my trees regularly–I use the Gnostic Celtic Church‘s communion ceremony as a land blessing fairly frequently. I also have a small ceremony that I do to bless new trees when I plant them.  These small ways of honoring the trees in a sacred manner do much for inner relationships with trees.

 

Inner and Outer Work as Reflections

I’ll end this post with a statement on the relationship between inner and outer work. If you want the trees and spirits of the forest to take you seriously, you must take the work seriously. This means dedicating time and energy to the work, of course, such as honing your skills through regular meditation. But there is another piece to this, and it is best expressed through the the old Hermetic adage, “As above, so below. As within, so without.” While this adage applies to any magical work or transformation work, it most certainly applies to tree workings. In the case of tree work–if you want to cultivate positive relationships with trees, really deep relationships, you must look at your other behavior and living in the world and what energies you are cultivating and allowing into your life. If one is heavily into consumerism, greed, materialism, and other things that damage and destroy nature, the trees know it. We carry that energy with us….it pervades everything that we do; it works its way into our auras, and any advanced spiritual worker or nature spirit can sense it. By making shifts in our outer world, we open ourselves up in the inner worlds for deeper connections…this point cannot be stressed strongly enough.  But this work goes the other way too–as we transform ourselves with the help of the trees, the outer consumerism and materialism becomes less and less important.

 

Correspondences Painting, Part I – Information on Seasonal / Directional / Animal / Elemental / Magical / Moon Phase / Growth / Astrological Correspondences March 21, 2013

About a month ago, I painted piece below hat used the traditional elemental symbols, the four animals in the druidic tradition, the directions, and the astrological symbols of the four elements.  I posted this a few places, and people were really receptive to it.

Elemental Wheel - Animals in the Druid Tradition

Elemental Wheel – Animals in the Druid Tradition

After the success of that painting, I decided I wanted to do a much larger correspondence painting.  I want to post what I have so far so that I can get some feedback from the community before I start the actual painting.  I’d really like this chart to be quite thorough, and to include information on phases of the moon, holidays, elements, animals, directions, magical work, activities, growth phases, astrology….and maybe more.  I’ve been studying the connections between these various things and how different traditions use them, and I hope that this material will be useful to others.  This chart is compiled from a variety of sources including material from the OBOD’s website, the Druidry Handbook and Druid Magic Handbook by John Michael Greer, the OBOD East Coast Gathering Community, our Grove’s rituals and as well as my own experiences and practices. WordPress doesn’t seem to let me create a big table, so I’ll do it in list format and I hope its readable.

If you, dear blog readers, have any suggestions for improvements or changes, I would be most happy to hear them before I begin painting this piece–which might be one of my most ambitious paintings ever (I plan on painting it at 22″ x 30″!).  Am I missing information?  Should I include material in other places?  Does the magical and activity information fit?  The hardest thing about this list was the moon phases…..there aren’t quite eight of them, so matching them up to the wheel of the year and the directions were a little difficult.  But I think what I wanted to show was that the seasonal cycle of the year can be linked to the phases of the moon and to particular activities that we could do on both a yearly basis but also in line with the moon. 

So without further explanation, here’s my current working list.

North

  • Element –  Earth
  • Animal – Bear
  • Holiday – Winter Solstice / Alban Arthan (usually Dec 21st)
  • Growth phase –  Seed/stasis
  • Moon phase – Dark moon (2nd day of new moon)
  • Magical activity – Focusing inward, working on self or inner worlds, earth magic
  • Other Activities – Reflection and rest
  • Astrology – Capricorn  / Sagittarius

North-East

  • Element –  Earth/Air
  • Animal – Spider (ok, not an animal, but perfect.  The alternative is the flying squirrel or fox)
  • Holiday – Imbolc
  • Growth phase –  Germination/Sprouting
  • Moon phase – New Moon (3rd day of new moon)
  • Magical activity – Healing, refreshing, rejuvenation, insight
  • Other Activities – Rejuvenation, reading and study
  • Astrology – Aquarius

East

  • Element – Air
  • Animal – Hawk
  • Holiday –  Alban Eilir / Spring Equinox
  • Growth phase – Seedling
  • Moon phase –  First quarter / waxing crescent
  • Magical activity –  Air magic, initiations, dedications, seeking inspiration
  • Activities – Raising energy/awareness of projects, gaining knowledge, planning projects, balancing
  • Astrology – Pisces, Aries

South-East

  • Element – Air/Fire
  • Animal – Bee
  • Holiday – Beltane
  • Growth phase –  Budding
  • Moon phase – Gibbous waxing
  • Magical activity – Growth/nature magic, dance, raising energy, fertility
  • Activities – invigoration, progressing, bringing forth, creativity, bardic arts
  • Astrology – Taurus

South

  • Element – Fire
  • Animal – Stag
  • Holiday – Summer solstice / alban hefin
  • Growth phase – Flowering
  • Moon phase – Full moon
  • Magical activity – awareness, high energy, empowering, full moon magic, fire magic, expanding mind, otherworld travel
  • Activities – progressing, being present
  • Astrology – Gemini and Cancer

South-West

  • Element – Fire/Water
  • Animal – Salamander
  • Holiday – Lughnasadh
  • Growth phase – Fruiting
  • Moon phase – Gibbous waning
  • Magical activity – connecting with spirits, gatherings, removing negativity or negative influences
  • Activities – cleansing/removing, harvesting (1st harvest)
  • Astrology – Leo

West

  • Element – water
  • Animal – salmon
  • Holiday – Fall Equinox / Alban Elfed
  • Growth phase – Harvesting
  • Moon phase – Waning crescent / last quarter
  • Magical activity – honoring spirits/deities, giving thanks, making offerings, water magic
  • Activities – reaping rewards, celebrations, balancing
  • Astrology – Virgo and Libra

North-West

  • Element – Water/Earth
  • Animal – Turtle (or seal, beaver)
  • Holiday – Samhain
  • Growth phase – Composting
  • Moon phase – Old Moon (1st day of new moon, usually invisible)
  • Magical activity – walking between worlds, exploring past lives, spirit journeying/astral travel, working with otherworld, ancestor magic
  • Activities – meditation, stillness
  • Astrology – Scorpio