Tag Archives: Wildcrafting

The Allegheny Mountain Ogham: An Ogham for the Northern Appalachian Mountains in the Eastern USA

By Dana O’Driscoll, The Druid’s Garden Blog (druidgarden.wordpress.com), Copyright 2020.

The Ogham is an ancient alphabet, used to write early Irish and later Old Irish. The inscriptions that survive of Ogham, some 400 or so primarily on stone, are found throughout Ireland, Wales, and England. The inscriptions are thought to date from the 4th century and onward, although how old the tradition is is subject to some disagreement. In the modern druid tradition, the Ogham has also been associated with divination, and many druids use Ogham as a means to connect with sacred trees in the landscape. However, for people living in places outside of the British Isles, making local Oghams allows them to connect both with some of the roots of our tradition in druidry but also wildcraft and localize their druidry. This Ogham is designed for the Northern Appalachian mountain region in the United States while being rooted specifically in the Allegheny Mountains of Western Pennsylvania.

The Northern Appalachian Mountains range from the Mason Dixon line between Maryland and Pennsylvania and into Eastern Canada. This Ogham is specifically based in the Allegheny Mountains in Western Pennsylvania (Laurel Highlands and Pittsburgh Plateau regions), so some adaptations may be needed for people who live at other parts along the Appalachians. This Ogham would be most appropriate for druids living in Pennsylvania, New York, West Virginia, and Virginia, but could easily be expanded outward.

When creating this Ogham, the selections are based on the following criteria:

  • Prominence: I selected trees that are abundant and widespread. Abundance varies from region to region, however, so you might want to make your own adaptations. The reason to use abundant trees is twofold. First, abundant trees have a considerable impact on the ecology and landscape. Second, for people who want to make their own Ogham, it is helpful to be able to find all of the trees. (This is why trees like pawpaw and chestnut are not on this list, even though they are important to this region).
  • Equivalency: In over half the Ogham fews, we have equivalent trees in the Allegheny mountains to the traditional Ogham (like Oak, Elder, and Birch). But there are also other very abundant trees that should be included in any North American Ogham like Hickory, Cedar, and Maple which have no equivalents in the British Isles.
  • Ecology: How the tree functions in the ecosystem is another critical factor for developing a regional Ogham, especially when looking for equivalents to the original Ogham fews. Does the tree grow quickly and help regenerate damaged parts of the forest? Is it an understory tree? Nitrogen fixer? How does the tree interact with other life in nature? Additionally, a preference for native trees is present.
  • A final factor is the health of the trees and tree species. Ash tree populations, including all mature ash trees, have been decimated on the US East coast due to the Emerald Ash Borer—thus, I’ve replaced Ash as the Ash here in the US cannot hold the energy that it traditionally did in the British Isles. Eastern Hemlock is also under serious threat from the Hemlock Wooly Adelgid, but at the time when I wrote this, the Eastern hemlock populations are still strong in Western PA—but may not be where you are located. Considering the health of the trees can help make decisions on Ogham inclusion or exclusion.

For each of the entries, I have also included possible alternatives when they made sense. Alternatives can be used when you can’t find the trees or if you feel drawn toward other options. Finally, you are also most welcome to adapt this Ogham as you feel necessary to your own bioregion. Pronunciations are based on those described by John Michael Greer in the Druid Magic Handbook.

This page includes the quick guide, a visual overview of the Allegheny Ogham, an in-depth discussion of each tree, as well as various means to use the Ogham in druid practice, including through the Bardic, Ovate, and Druid arts.

Allegheny Mountain Ogham Quick Guide

Original Ogham Allegheny Ogham Appalachian Tree Keywords Pronunciation
Birch (Beith) Black Birch

 

Sweet Birch / Black Birch (Betula Lenta), Yellow Birch (Betula alleghaniensis), White Birch / Paper Birch (Betula papyrifera) Beginnings, rebirth, purification, regrowth BEH
Rowan (Luis) Sassafras Sassafras (Sassafras albidum); Redbud (Cercis canadensis) Protection, Judgment, Discernment LWEESH
Ash (Nuinn) Shagbark Hickory Shagbark Hickory (Carya ovata); Bitternut Hickory (Carya cordiformis); Pignut Hickory (Carya glabra); Mockernut Hickory (Carya tomentosa) Interconnection, Magic, Connections NOO-un
Alder (Fearn) American Sycamore American Sycamore (Platanus occidentalis); American Hornbeam (Capinus caroliniana) Bridge between spirit and matter; spirit, transitions, individuality FAIR-n
Willow (Sallie) Black Willow Black Willow (Salix nigra); Pussy Willow (Salix discolor) Change, cycles, fluidity, receptivity, flexibility SAHL-yuh
The Second Aicme
Hawthorn (Huath) Hawthorn Hawthorn (Crataegus spp.) Patience, restriction, danger, protection OO-ah
Oak (Duir) White Oak White Oak (Quercus Alba); Eastern Black Oak (Quercus velutina); Swamp White oak (Quercus bicolor); Northern Red Oak (Quercus rubra); Pin Oak (Quercus palustris); Scarlet Oak (Quercus coccinea); Chestnut Oak (Quercus montana) Power, strength, durability, grounding DOO-er
Holly (Tinne) American Holly American Holly (Ilex opaca) Courage, Challenge, Opposition CHIN-yuh
Hazel (Coll) American Hazelnut American Hazelnut (Corylus Americana); Beaked Hazelnut (Corylus cornuta); Witch Hazel (Hamamelis virginaia) Creativity, Inspiration, Awen, Artistry, Fine Craft CULL
Apple (Quert) Apple Apples and Crabapples of all varieties (Malus spp.) Celebration, Love, Harvest, Contentment KWEIRT
The Third Aicme
Vine (Muinn) Wild Grape Vine Summer grape (Vitis aestivalis), Fox grape (Vitis labrusca); Frost grape (Vitis riparia). Vitis spp.

 

Freedom, Honesty, Prophecy MUHN
Ivy (Gort) Blackberry Blackberry (Rubus allegheniensis); Black Raspberry (Rubus occidentalis) Entanglements, Slow Progress, Determination

 

GORT
Reed (Ngetal) Cattail Cattail (Typha spp.) Swiftness, Speed, Transformation, Healing NYEH-tal
Blackthorn (Straif) Black Locust Black Locust (Robinia pseudoacacia); Honey Locust (Gleditsia triacanthos), Devil’s Walking Stick (Aralia spinose) Upheaval, Fate, External Forces, Unavoidable Change STRAHF
Elder (Ruis) Black Elder Black Elder (Sambucus nigra) Resolution, Endings, Permanent Change, Otherworld RWEESH
The Fourth Aicme
Fir (Ailm) White Spruce White Spruce (Picea glauca); Black Spruce (Picea mariana) Vision, Understanding, Perspective AHL-m
Gorse (Onn) Eastern Hemlock Eastern Hemlock (Tsuga canadensis) Hope, Potential, Learning, Possibility UHN
Heather (Ur) Mountain Laurel Mountain Laurel (Kalmia latifolia); Rhododendron (Rhododendron spp.)

 

Spiritual Power, Spirit connection, Energy, Creation OOR
Aspen (Eadha) Tulip Poplar Tuliptree (Liriodendron tulipifera); Big Tooth Aspen (Populus grandidentata); Cucumber-tree Magnolia (Magnolia acuminata); Quaking Aspen (Populus tremuliodes) Hard work, Endurance, Courage, Bending rather than breaking EH-yuh
Yew (Ioho) Eastern White Cedar Eastern White Cedar (Thuja Occidntalis); Eastern Redcedar (Juniperus virginiana) Legacy, Things that abide, Wisdom from Experience, Eldership EE-yoh
The Forfedha
Grove (Koad) Grove of Trees All trees in a forest Balance, Community, Conflict Resolution, Communication, Listening KO-ud
Spindle (Oir) Black Cherry Black Cherry (Prunus serotine); Choke Cherry (Prunus virginiana); Pin Cherry (Prunus pensylvanica); Fire Cherry (Prunus pensylvanica) Obligations, Honoring Commitments, Persistence OR
Honeysuckle (Uilleand) Sugar Maple Sugar Maple (Acer saccharum); Red Maple (Acer rubrum); Striped Maple (Acer pensylvanicum); Silver Maple (Acer saccharinum); Mountain Maple (Acer spicatum) Hidden meanings, secrets, subtle influences, mysteries ULL-enth
Beech (Phagos) American Beech American Beech (Fagus grandifolia);   Eastern Ironwood Wisdom, Learning, History, Ancient Knowledge, Memory FAH-gus
Ifin (Pine) White Pine White Pine (Pinus strobus); Red Pine (Pinus resinosa); Jack Pine (Pinus banksiana) ; Pitch Pine (Pinus rigida); Virginia Pine (Pinus virginiana) Vision, Awareness, Making Amends, Self-work, Guilt EE-van

 

The First Aicme

Black Birch – Beith

Allegheny Trees: Sweet Birch / Black Birch (Betula Lenta), Yellow Birch (Betula alleghaniensis), White Birch / Paper Birch (Betula papyrifera)

Original Ogham Tree: Birch

Pronunciation: “BEH”

Meanings: New beginnings, a fresh start, turning a new chapter in your life. Spring and the promise of things to come. Renewal, rebirth, and purification.

Ecology: In the Allegheny Mountains we have three dominant species of birch: White Birch, Yellow Birch, and the Sweet Birch / Black Birch. Any of these specific trees are excellent representations of Birch for Ogham. Birch is easily found in areas where trees were logged; many times the first trees that will come up in a large thicket are birch trees after logging. You can also find birch trees along rivers and in mixed deciduous forests. Black and Yellow Birches can be found mixed in Eastern Hemlock forests as well.

Alternatives: Birches of various kinds are quite widespread in the Northern Appalachian region. No alternatives given.

Sassafras – Luis

Allegheny Tree: Sassafras (Sassafras albidum)

Original Ogham Tree: Rowan

Pronunciation: “LWEESH”

Meanings: Discernment about current events or people, using your best judgment, and protection from harm. Positive finances and financial futures.

Ecology: Sassafras tree was widely imported to Europe after early colonization of the US and was, at one time, believed to be a ‘cure-all’ for illness in Europe. Sassafras is a widespread and a quintessential “American” tree. It has fragrant roots and leaves that are used widely as a food and medicine. Sassafras trees grow in groves and propagate primary by sending new roots off of a mother tree to create a small grove of babies surrounding the tree. Due to the history and use of Sassafras, it has long been associated with protection.

Alternatives: American Mountain Ash (Sorbus Americana) or Redbud (Cercis canadensis) are a good choice for individuals living north of the native range of Sassafras.

Shagbark Hickory – Nuinn

Allegheny Trees: Shagbark Hickory (Carya ovata); Bitternut Hickory (Carya cordiformis); Pignut Hickory (Carya glabra); Mockernut Hickory (Carya tomentosa)

Original tree: Ash

Pronunciation: NOO-un

Meanings: Interconnectivity, interconnection, and connection of all things in existence. Magic, nature magic, and the magic of connection. The great web of life present in the earth, the soil, and the universe.

Ecology: The Hickory tree is a hardwood nut tree that is widespread throughout the eastern US. Hickory trees are slow-growing trees that can produce abundant nut harvests as they mature. Reaching up to 130 feet in height and featuring a variety of shaggy, gray bark, hickories form an important species throughout the region. They are easiest to spot in the fall, when their leaves turn a deep golden sun-yellow shade. The wood is very hard and straight-grained and most hickories have delicious, edible nuts, enjoyed by people and wildlife alike.

For the last decade, nearly all of the Ash trees in the US Midwest and East coast have been dying from the invasive Emerald Ash Borer beetle—this destruction has radically shifted the energy of the Ash tree here in the US. Due to the millions of deaths of Ash trees, it cannot hold the energy of Nuinn in North America. Because of the plight of the ash tree here, I have offered an alternative in the strong and mighty Hickory tree, which like ash, offers strong and tough wood and a commanding presence. Hickory trees are strong, dominant, have deep root systems, and in the fall, offer a wonderful alternative to the Ash.

American Sycamore – Fearn

Allegheny Tree: American Sycamore (Platanus occidentalis)

Original tree: Alder

Pronunciation: FAIR-n

Meaning: Bridging between spirit and matter; spirit transitions. Individuality. Oracular guidance, messages from spirit. Transitions between realm to realm. Using one’s instincts or intuitioin.

Ecology: In North America, the Sycamore tree, which is often found along the edges of rivers and thrives in damp river bottoms, swamps, and bogs is an excellent choice to replace the water-loving Alder tree. Sycamore trees with their gray, greenish, brown, and white mottled bark which flakes off as the tree ages. As you drive through the river bottoms in the Alleghenies, you will see the sycamores reaching up from the bottoms, their whitish branches stretching out. Sycamores produce small seed balls that stay on the tree throughout the winter, looking almost like ornaments, dropping and spreading seeds in the spring.

Alternatives: The original Alder tree in the UK is a water tree that grows in swamps and bogs; it is often used to construct underwater and the wood grows harder in wet settings. Any other trees that grow in wet settings would be appropriate here. One such tree is the American Hornbeam (Capinus caroliniana).

Black Willow – Sallie

Allegheny Tree(s): Black Willow (Salix nigra); Pussy Willow (Salix discolor)

Original tree: Willow

Pronunciation: SAHL-yuh

Meaning: Change, growth, cycles, moon cycles. Women’s mysteries. Fluidity, receptivity, and flexibility.

<Ecology: Black Willows have a wide range within the Eastern US and Canada. Black willow is widespread, and grows thick and tall as it ages. As a water loving tree, it is often found along the edges of water. Willows are excellent for land and waterway restoration, as they have a high tolerance of pollution and can break down certain toxic substances in the ecosystem. The Willow, with its deep roots, can regularly handle flooding and changes in water levels.

The Second Aicme

Hawthorn – Huath

Allegheny Tree(s): Hawthorn (Crataegus spp.), including Pennsylvania Hawthorn (Crataegus tatnalliana)

Original Tree: Hawthorn / Huath

Pronunciation: OO-ah

Meaning: Restriction, danger, warnings. Patience. Heart and emotional protection. Hawthorn’s thorns are not aggressive, as in the snag and tear (like blackberry) but rather they are protective, surrounding the tree closely. This offers insight on the kinds of protection that hawthorn provides: thorns that protect but do not attack, thorns that create space for healing.

Ecology: The Eastern US has over 70 native species of Hawthorn. While leaf patterns vary widely, all has the ubiquitous thorns, 5 petaled flowers in the spring signaling the return of spring (Beltane), with ripening haws (fruit) in the time between the fall equinox and Samhain.

White Oak – Duir

Allegheny Tree(s): White Oak (Quercus Alba); Eastern Black Oak (Quercus velutina); Swamp White oak (Quercus bicolor); Northern Red Oak (Quercus rubra); Pin Oak (Quercus palustris); Scarlet Oak (Quercus coccinea); Chestnut Oak (Quercus montana)

Original tree: Oak / Duir

Pronunciation: DOO-er

Meaning: Wisdom. Durability. Be strong and steady like the oak. Find your grounding. Power within and without. Growth. Protection.

Ecology: The Oak is one of the keystone species in the Eastern part of the US and into Canada. The White Oak can reach 80 to 100 feet tall at maturity, with a massive canopy and deep root system. White oaks live up to 300 years or more. Oaks produce acorns, but often do not produce large crops of acorns until after their 50th year of life. Every 3 years is a mast year, where Oaks produce a very large crop of nuts. Acorns were the staple food of many indigenous cultures and can be used in a wide variety of cuisine.

American Holly – Tinne

Allegheny Tree(s): American Holly (Ilex opaca)

Original Tree: Holly / Tinne

Pronunciation: CHIN-yuh

Meaning: Facing challenges, being a warrior, being dynamic and responsive. This is a plant of warriors and protectors. It also ties to the changing of the seasons, courage, and moving forward, and bringing light into dark times.

Ecology: The American Holly is an evergreen shrub or small tree that grows slowly. It is shade tolerant and can live in the understory of most forest canopies. It is spread across the southern and northern Eastern US, find in wild areas as well as cultivated areas. The holly berries are dominant at the winter solstice.

Alternatives: Any other evergreen species is appropriate here. Winterberry Holly (Ilex verticillata), which is north of the native range of American Holly, is an excellent alternative for more northern areas.

American Hazelnut – Coll

Allegheny Tree(s): American Hazelnut (Corylus Americana); Beaked Hazelnut (Corylus cornuta)

Original tree: Hazel / Coll

Pronunciation: CULL

Meaning: Poetry, wisdom, divination. Bringing ideas to the surface, awen; artistry or creativity; inspiration; divine inspiration, finding the muse. Honing one’s craft or skill in a subject. Letting the flow of inspiration (awen) come and opening to that experience.

Ecology: The American hazelnut is a shade-tolerant small tree or large shrub, usually not reaching more than 3-10 feet tall. It grows in large thickets and even when cut back or coppiced, can powerfully regrow. It is shade tolerant, often growing in the understory. Hazels produce delicious nuts that have a high protein content and can be enjoyed both by humans and wildlife.

Alternatives: Witch hazel (Hamamelis virgniana) is a different species, but may be appropriate as a substitution.

Apple – Quert

Allegheny Tree(s): Apple (Malus spp.)

Original Tree: Apple / Quert

Pronunciation: KWEIRT

Meaning: Celebration, love of all kinds, harvests and success, contentment. Paths of learning that are open. Making a good decision. Learning and growth.

Ecology: Although many species of apples were introduced to North American in the 17th centuru, the “crab apple” is native to the US. Crab apples are edible like their more cultivated counterparts, but are usually smaller and tarter due to lack of thousands of years of cultivation. Today, it is common to find crabapples and abandoned apple orchards all through the Allegheny mountain region.

Alternatives: Another domesticated fruit tree.

The Third Aicme

Wild Grape Vine – Muinn

Allegheny Tree(s): Summer grape (Vitis aestivalis), Fox grape (Vitis labrusca); Frost grape (Vitis riparia), New England grape ( V. novae-angliae), Vitis spp.

Original tree: Muinn / Vine

Pronunciation: MUHN

Meaning: Freedom, truth, honesty, trustworthiness. Release of prophetic powers, prophecy and divination.

Ecology: A variety of wild grape species grow in the Allegheny region; all are characterized by flexible steps that send out tendrils to cling, grow, and climb. Wild grapes often have gray bark that peels easily off the vines. Some wild grapes can grow massive and create a canopy of grapes that, if too heavy, can pull down trees around them.

Alternatives: Virginia Creeper (Parthenocissus quinquefolia).

Blackberry – Gort

Allegheny Tree(s): Blackberry (Rubus allegheniensis); Black Raspberry (Rubus occidentalis)

Original Tree: Ivy

Pronunciation: GORT

Meaning: Making slow progress, being entangled or prevented from moving forward. Having delays, setbacks, and unforeseen challenges. With these setbacks, however, comes the determination to keep going. This is a time of persistence and determination.

Ecology: Blackberry is a native perennial shrub that can grow up to 7’ tall with many canes. Canes live for two years—the first year, the cane is green with many thorns. In the second year, the cane goes a dark red/brown with thorns. After the second year, new canes can sprout up from the same root system. The fruits are abundant and purple-black when mature, excellent for pies and jams—if you are willing to brave the thorns and canes to get them. If you’ve ever been caught in a big blackberry patch, you understand how the blackberry canes can catch, snack, and stall you.

Cattail – Ngetal

Allegheny Tree(s): Cattail (Typha spp.)

Original Tree: Reed

Pronunciation: NYEH-tal

Meaning: Swiftness and speed, the idea that things are moving forward, perhaps rapidly. Transformation. Healing and the healing that only changing circumstances can bring.

Ecology: Cattails are upright perennial plants that live on the edges of ponds, lakes, and other slow-moving or stagnant bodies of water. They are characterized by their long tall leaves and the stalk that produces a brown, elongated head, which, over the winter months, eventually turns to small seed fluff and flies off. Cattails are a keystone species in much of the Appalachian region and are also a useful wild food source.

Alternatives: Rushes, Phragmites, and other water-loving woody species.

Black Locust – Straif

Allegheny Tree(s): Black Locust (Robinia pseudoacacia); Honey Locust (Gleditsia triacanthos)

Original Tree: Blackthorn

Pronunciation: STRAHF

Meaning: Unexpected or unavoidable change, upheaval, or chaos. Fate, external influences, and external forces working for change, such that change happens regardless of your own actions. Having courage through such having courage through these circumstances.

Ecology: Black locust is a native tree that blooms late, drops leaves early, and has a general skeletal appearance with thick gray-brown bark, and large thorns on young branches. The black locust produces a very dense, strong wood that is rot resistant, and thus, useful for a variety of building applications. Large clusters of pea-shaped white flowers with a yellow center bloom on the black locusts usually in early June; these fragrant clusters are edible and delicious.

Alternatives: For those that are within the range, Devil’s Walking Stick (Aralia spinose) is a fantastic alternative for Straif.

Black Elder – Ruis

Allegheny Tree(s): Black Elder (Sambucus nigra)

Original Tree: Elder

Pronunciation: RWEESH

Meaning: Endings, with the understanding that something new will come. Life in death, death in life; changes from old to new. Having resolution and closure. Connection to the otherworld, gateways to the otherworld, and fae connections.

Ecology: The Black Elder is a widespread, native tree to the Eastern US. Black elder can be found in full sun, part shade, and full shade, although it is often found along the margins of forests and fields. By the summer solstice, it produces beautiful clusters of tiny flowers, reaching up to the sun. By Lughnasadh, these clusters have turned into ripe, purple berries, bending down to the earth. The Black Elder has a hollow core and pith like other species of Elder in Europe. In Europe, the “sambucca” was an ancient woodwind instrument made of elder; and that’s where the Latin name to the plant comes from.

The Fourth Aicme

White Spruce – Ailm

Allegheny Tree(s): White Spruce (Picea glauca); Black Spruce (Picea mariana)

Original Tree: Fir

Pronunciation: AHL-m

Meaning: Having clear vision, being able to see what is to come, having insight into a situation. Perspective and the ability to look at a situation in a new way. Having an understanding or coming to an understanding about an issue or situation.

Ecology: Spruces are an important tree in the Appalachian mountain region, along with several other conifer species. Spruce trees can live up to 300 years and grow to a height of 150 feet tall. All spruces have a whorled branch structure (a spiral pattern) and a conical form (like many other conifers). The world’s oldest living tree is thought to be Old Tjikko, a Norway spruce located in Sweden, which is though to be 9,550 years old.

Alternatives: Any other conifer species would be appropriate.

Eastern Hemlock – Omn

Allegheny Tree(s): Eastern Hemlock

Original Tree: Gorse/Furze

Pronunciation: UHN

Meaning: Hope, potential and possibility. Hope in a brighter future. Learning and growth. Possibility.

Ecology: The Eastern Hemlock is a keystone species in the Eastern US. It is a shade-loving tree, often found in deep forests or along the banks of forest streams and rivers. The world’s oldest known hemlock is in Tionesta, PA, being 554 years old. The tree can reach up to 170 feet tall and 5 feet across. The hemlock needle underside has two light green lines and the hemlock, for its large size, produces tiny cones less than 1” in length. Hemlocks are currently under threat from the hemlock wooly adelgid, which was introduced to the US in 1924 and has been in the range of hemlock trees since the 1960’s.

Alternatives: Any other dominant conifer species.

Mountain Laurel – Ur

Allegheny Tree(s): Mountain Laurel (Kalmia latifolia);

Original tree: Heather

Pronunciation: OOR

Meaning: Spiritual power, spiritual connections, energy, and creation. Passion and generosity. Close contact with spirit world and healing.

Ecology: Mountain Laurel is an evergreen shrub with broad leaves in the heather (heath) family. When it flowers in early June, the flowers range from pink to white and look like beautiful little parasols. In the more southern end of its range, mountain laurel can grow to the size of trees; in the northern end of its range it stays shrub size.

Alternatives: Rhododendron (Rhododendron spp.) is an excellent alternative, and functions in much the same way in the ecosystem (showy flowers in June, evergreen leaves, shrub or small tree size, similar growth habit).

 

Tulip Tree – Edhadh

Allegheny Tree(s): Tuliptree (Liriodendron tulipifera)

Original Tree: Aspen

Pronunciation: EH-yuh

Meaning: Hard work leads to success. Endurance, courage, and will. Bending rather than breaking, the ability to endure and triumph.

Ecology: The Tulip tree (also known as yellow poplar, tulip poplar, or whitewood) is the tallest eastern hardwood tree. It can grow up to 160 feet tall, and often grows very straight in large stands in the region. Flowers, looking like beautiful yellow tulips, grow on the tree in May or early June, eventually turning to seedpods. Even in the winter, you can still see the remnants of the dried pod, reaching up from the tree.

Alternatives: The range of Tulip poplar stops in mid-new York and the bottom of Massachusetts. Other good options for those further north would be Big Tooth Aspen (Populus grandidentata); Cucumber-tree Magnolia (Magnolia acuminata); or Quaking Aspen (Populus tremuliodes)

Eastern White Cedar – Ida

Allegheny Tree(s): Eastern White Cedar (Thuja Occidntalis)

Original Tree: Yew

Pronunciation: EE-yoh

Meaning: Death and rebirth. Legacy. Things that abide (like ancestral knowledge, traditions, or lore). Wisdom from experience. Eldership and honoring the elders. Endings.

Ecology: The Eastern White Cedar, also called the Arborvite or the Tree of Life, is a small-sized conifer averaging about 40 feet high. Scale-like leaves form massive branches that go out in many directions. Eastern White Cedar trees are some of the most long-lived trees in North America; some trees on the cliffs of Lake Superior are known to be at least 1600 years old. Even in death, cedar lives on through rot resistance in the wood.

Alternatives: Eastern Redcedar / Juniper (Juniperus virginiana) is an excellent alternative. Although it is also called a cedar, Juniper is actually in a different family.

The Forfedha

The Druid Grove – Koad

Allegheny Tree(s): The entire forest, the grove.

Original Tree: Grove

Pronunciation: KO-ud

Meaning: Resolution of conflict with others, peacemaking, and deep listening. Being a peacemaker and promoting a path of peace, justice, and understanding. Communication with others, particularly to promote understanding and harmony. Community and tribe.

Ecology: Forests are made up of thousands of species: trees, plants, insects, animals, reptiles, amphibians, birds, mushrooms, macrobiotics life—and within a forest, within a grove of sacred trees, there is harmony. This Ogham represents the grove, in whatever ecosystem you live in—this is harmony, community, and the circle of trees around you.

Black Cherry – Oir

Allegheny Tree(s): Black Cherry (Prunus serotine); Choke Cherry (Prunus virginiana); Pin Cherry (Prunus pensylvanica); Fire Cherry (Prunus pensylvanica)

Original Tree: Spindle

Pronunciation: OR

Meaning: Fulfilling one’s obligations, honoring one’s commitments, and staying true to one’s word. The determination, dedication, and persistence sometimes needed to complete obligations.

Ecology: Cherry trees are widespread in North America, the black cherry spans from Florida the whole way to Newfoundland. Cherry trees are pioneer species, often rapidly growing after a forest has been disrupted. All cherries produce small “cherry” fruits, although the flavor of the cherry fruits vary widely, and thus, are usually eaten by birds. The cherry seed reminds us of the meaning here: cherry seeds have incredibly tough shells and require scarification to germinate (the surface scratched, perhaps by going through an animal’s digestive system). Determination is necessary for these seeds to sprout.

Sugar Maple – Uileand

Allegheny Tree(s): Sugar Maple (Acer saccharum); Red Maple (Acer rubrum); Striped Maple (Acer pensylvanicum); Silver Maple (Acer saccharinum); Mountain Maple (Acer spicatum)

Original Tree: Honeysuckle

Pronunciation: ULL-enth

Meaning: Hidden desires, pleasures, and possibly distractions. Finding our true selves, and discovering insights along the path of our own growth. Subtle mysteries, secrets, and hidden things.

Ecology: Maples are widespread in North America, and since they are also planted for show, they are easy to find even in urban areas. The fall color of maples is fantastic, ranging from deep purples to bright reds, oranges, or yellows, which is why some maples are called ‘fire maples.’ Maples all produce a delicious sap that can be boiled down into syrup or sugar, although tapping trees and boiling it can take some effort. The maple encourages us to look within and find our true selves.

American Beech – Phagos

Allegheny Tree(s): American Beech (Fagus grandifolia)

Original Tree: Beech

Pronunciation: FAH-gus

Meaning: Wisdom, learning, history. Ancient knowledge, memory. Beech trees have long been associated with human learning, particularly through words, books, and stories written down.

Ecology: Smooth and light-barked beech trees are often found growing with Eastern Hemlock, Yellow Birch, and Sugar maple on rich and wet slopes here in the Alleghenies and represents a final stage in ecological succession. Beeches are shade tolerant but can also reach up to 115 tall. Throughout history, the smooth bark has invited humans to carve “arborglyphs” into the bark of the beech—some of these in North America date back to pre-colonial times.

Alternatives: Eastern Ironwood (Ostrya virginiana) is an excellent alternative.

White Pine – Ifin

Allegheny Tree(s): White Pine (Pinus strobus);

Original Tree: Pine

Pronunciation: EE-van

Meaning: Vision, awareness, perception. Self-work and shadow work. Guilt. Making amends, possibly after a long and bitter time.

Ecology: White Pine is a dominant species on the US east coast, spanning throughout the Appalachian regions and beyond. As the tallest tree in eastern North America, White Pines have been recorded up to 230 feet tall and they can live up to 500 years. Needles that are long, green and flexible, typically come grouped in bundles of 5. White pines were heavily logged in the US in the 18th-20th century for shipbuilding and industry, but still some old-growth forests that contain White Pine (and often also Hemlock and beech) remain. These are a spectacular sight, walking within them is truly like walking in a cathedral. White pine can live up to 500 years.

Alternatives: Red Pine (Pinus resinosa); Jack Pine (Pinus banksiana) ; Pitch Pine (Pinus rigida); Virginia Pine (Pinus virginiana)

 

Using the Allegheny Ogham as a Bard, Ovate, and Druid

            Working with any Ogham system can be a long-term learning process. The Ogham is a flexible system that you can use for magic, divination, meditation, art, studies in ecology, and more. This section offers some ideas for how to best work with the Allegheny Ogham.

Preliminaries: Creating Your Ogham Set

Foraging for your Ogham Set. For long-term Ogham study and developing a deeper understanding of the ovate arts, you might want to seek out and forage for each of the Ogham fews that you are going to work with. While the symbols are useful, having the wood itself and meeting each of the trees can be a very effective way to work with the Ogham and understand it from the perspective of the ovate arts: that is, the perspective of ecology, identification, and experience.

Foraging for your own Ogham can take considerable time, sometimes a period of months or years, depending on how often you go out. Once you find a tree, you will want to spend some time with the tree. Ask permission to harvest a few from the tree (living or dead, your choice) and make sure you leave some kind of offering (I like to use a home-grown herbal blend. I also will pee on the base of the tree to offer nitrogen if I do not have any of my regular offering blend).

As you collect your Ogham, you can work with and meditate on each of the fews, doing some of the other work as outlined in this guide.

Ogham for dyslexics!

Ogham for dyslexics- with all of the words burned in.

Creating Your Own Ogham set: There are two ways to go about creating your Ogham set. The first is to use a single wood (maple, apple, etc) and create all of your fews from that wood. I recommend that if you want to get into the Ogham and start working with it immediately as a divination tool, you consider this option. You can also use this initial set as you are foraging for your own Ogham, as described above.

To make your set, you want to start by making sure that each of your fews are about the same length. A pair of hand pruners is an easy way to cut them to size. I would then recommend at least some light sanding to take the hard edges off of your Ogham staves. From there, you will want to burn in the images of each of the Ogham. The most common way is to take a sharp blade (knife, box cutter, or the like) and shave off an inch or so of the bark, cambium, and some of the wood so that you get a smooth surface. From there, you would draw, paint, or woodburn the specific Ogham symbol into the wood. If you have difficulty remembering the symbols (or you have dyslexia), you could also burn the name into the wood or add some other detail to help you, like an image of the leaf.

In this specific Ogham, Cattail and Blackberry are not trees, so they do not have a woody stem. For those, I would not cut away any of the branch structure but would rather mark the symbol right on the wood.

Storing your Ogham. You should have something to keep your Ogham in when you aren’t using them. Traditional materials include linen or silk, both of which are known in esoteric circles to be fairly neutral energetically. You can also store them in anything else you like—a small leather bag or small wooden box also works great. If you want to use a casting cloth, you can also store your cloth with them (or use the cloth as a wrap itself).

Ogham and the Druid Path: Divination, Meditation, and Magic

Ogham for Divination. Learning how to use the Ogham for divination is an art form—while its easy to get started, you can also deepen your understanding over a period of time. You can keep it simple or get very advanced with casting cloths and stave directions. Here are three such ways to start to use the Ogham. I would also recommend a book-length work for more info on using Ogham for divination such as Ogham: Weaving Word Wisdom by Erynn Rowan Laurie and the Druid Magic Handbook by John Michael Greer.

The Daily Draw. To start to use Ogham, and to continue to build your skills, I suggest a daily Ogham draw. This can be an Ogham few that offer you a message for today—something to reflect upon, meditate upon, and carry with you as you go forward in your day (or if you do it at night, as you rest and start your new day). Take a few minutes and breathe deeply, arriving at this moment and allowing other thoughts, feelings, and issues to retreat. Set your intention for your divination. Reach into your Ogham bag and feel for an Ogham few that speak to you. Pull that Ogham, and look at the meaning. Reflect on it for a few moments.

Three Rays Draw. The three rays draw has a number of different possibilities and interpretations. For this, you will be drawing three staves. The three staves can represent any of the following (choose in advance what you’d like them to represent)

  • Light aspect (right), Dark aspect (left), how to bring them into balance (center)
  • Current situation (left), suggested action (center), possible outcome if action is taken (right)
  • Mind (left), Body (center), Spirit (right)
  • To bring stability (left), to bring flow (right), to bring balance (center)

To engage in any of these draws, you will use the techniques described in the daily draw and draw three Ogham fews. Lay them out, look at their meanings, and meditate on the message.

Additional draws and options. Once you’ve done the above draws, you might want to get more elaborate in your divination. Many different methods exist for this. You can start by selecting a number of Ogham (three or seven) and then dropping them on a surface to see how they land. Pay attention to the interaction between them (e.g. are any of them touching? Which direction are they facing? How do they interact?) This gives you additional insights and experiences with the Ogham. Once you’ve practiced this a while, consider adding a casting cloth to your experience. A casting cloth allows you to “cast” any number of Ogham (I usually use 7) and where they land on the cloth, and in what direction, can help you interpret the meanings. You can create your own casting cloth or purchase one (there are a number of options out there, including some typically used for runes that will work great for Ogham).

Ogham for Meditation. A second way to use Ogham is to use it as a meditation tool. Meditation on the Ogham, their meanings, relationships, and associations can help you have a deeper understanding of what the Ogham means and their divination meanings. Meditation on the Ogham can also put you in a deeper connection with these trees and your local ecology. Here are three meditation strategies:

  • Energy meditation. The first meditation is one where you simply feel the energy of the Ogham few. Relax and get into a receptive space (with breathing, candles, quietude). From there, breathe deeply and allow the air to flow in and out of your lungs. Once you have found quiet within, turn your attention to one of the Ogham fews. See how it feels in your hand. Run your fingers over the bark. Engage it with your senses. Now, close your eyes and feel the energy of this Ogham few—is it welcoming? Cold? Strong?   Try picking up a second few and comparing the two. What is the difference?
  • Discursive meditation. Discursive meditation is a type of mediation based on focused thought. Prepare yourself for meditation by getting comfortable, engaging in deep breathing, and grounding yourself. When you are ready, focus on one of the Ogham fews (one you draw or select in advance). Consider the meaning of this few. Work your way through this meaning, allowing your thoughts to go where they would like as long as they continue to focus on the meaning. If you find yourself straying too far from the Ogham few itself, retrace your thoughts and focus back on the main theme—the Ogham few, meaning, and the tree itself. You can repeat this meditation for each few and work your way through them. I have found it useful to meditate on each one as I was learning, and then, about once a year, return to these meditations as my own experiences with the trees themselves and working with the Ogham deepened.
  • Journey Meditation. A final way you can use these Ogham for meditation is through spirit journeying. Journeying can allow you to meet the spirit of the trees and Ogham directly. Journeying, in this sense, involves meditating on the specific Ogham you wish to connect with, envisioning an inner grove where you can meet that tree, meeting that tree, and engaging in conversation, travel, or receiving teachings on the inner place from that tree. While it is out of the scope of this article to describe this in detail, I’ve written extensively on spirit journeying with plants in The Plant Spirit Oracle: Recipes, Meanings, and Journeys as well as on my blog (see: https://druidgarden.wordpress.com/2018/09/02/plant-spirit-communication-part-iii-spirit-journeying/ ).

Ogham for Chant Magic

A final way you can incorporate the Ogham into your druid practice is to use it for chanting.  This can be simple, simply chanting the Ogham itself so that you can bring that energy into your life.  Or, you can do something much more elaborate, like this Hemlock Galdr ritual!

Ogham and the Ovate Arts

As I described above under “preliminaries”, foraging for your own Ogham set and finding all of the 25 sacred trees is certainly a fantastic way to connect more deeply with nature and learn about these Ogham trees. That search, in itself, is a very powerful journey that allows one learn a variety of ovate skills: plant and tree identification, observation and interaction, getting out in nature, and communing with nature.

Beyond that work, I would also recommend seeking out places where these trees are dominant and doing some ritual work in these places. For example, some of the trees on this list, including Oak, Eastern Hemlock, and White Pine, can be found in old-growth groves throughout the East Coast. Visiting some of these groves and doing a kind of Ovate pilgrimage to these places is an excellent way to commune deeply with them. Bring your Ogham set with you (if you have one) and intone the Ogham as you sit among these trees.

Planting and tending some of the 25 sacred trees is another way to practice the ovate arts. You can get most of these from the Arbor Day Foundation (if you are in the US). Consider also learning how to forage for these trees for medicine or food—ethically and sustainably, of course.

Finally, you might learn about these trees in more depth: what other plant species are associated with these trees? What insect, animal, or bird life depends on them? What is their life cycle? How do they look at different points of the year? The more you can learn about the trees on the physical plane, the more that your spiritual connection with them will deepen in time.

Ogham and the Bardic Arts

Beyond making your own Ogham set (which is certainly a very Bardic skill), you can learn about the Ogham and work with them in a number of ways, both the trees themselves and with the symbols and sounds themselves.

The Ogham can be an inspiration for you for the Bardic arts. You might consider how the Ogham might be developed into chants, music, dance, or song. Poetry, short stories, or other literary works would also lend themselves well to considering the Ogham. If you are a visual artist, you might work the symbolism of the Ogham into various artistic creations.

Another option here for the Bardic arts is to work with the woods and materials from these sacred trees. Tulip poplar, for example, allows you to make amazing bark baskets—if you find a Tulip tree that has recently fallen, you can harvest the bark and learn basketry. The cambium of this same tree is excellent for using as kindling for fire starting. The woods of many of these trees, including Cherry, Sassafras, Oak, and Beech, are excellent for woodworking (including woodburning, turning, carving, and more). Learning each of the trees by working their wood in a Bardic tradition allows you deeper insight into the trees themselves.

Conclusion

I hope that this guide has inspired you to work with the Ogham or deepen your practice. Questions and comments about the guide can be posted to this page.  I welcome your comments, feedback, and thoughts!

Wildcrafting Druidry: Getting Started in Your Ecosystem

One of the strengths of AODA druidry is our emphasis on developing what Gordon Cooper calls “wildcrafted druidries“–these are druid practices that are localized to our place, rooted in our ecosystems, and designed in conjunction with the world and landscapes immediately around us. Wildcrafted druidries are in line with the recently released seven principles of AODA, principles that include rooting nature at the center of our practice, practicing nature reverence, working with cycles and seasons, and wildcrafting druidry.  But taking the first steps into wildcrafting your practice can be a bit overwhelming, and can be complicated by a number of other factors. What if you are a new druid and don’t know much about your ecosystem? What if you are a druid who is traveling a lot or is transient? What if you are a druid who just moved to a new ecosystem after establishing yourself firmly somewhere else? This post will help you get started in building your own wildcrafted druid practice and will cover including using nature as inspiration, localized wheels of the year, pattern literacy, nature and relationship, and finding the uniqueness in the landscape.

 

AODA Principles

Prior to this post, I’ve shared some of my earlier ideas for how you might develop a localized wheel of the year, consider the role of local symbolism, and develop different rituals, observances, and practices in earlier blog posts.  The three linked posts come from my own experiences living as a druid in three states: Indiana, Michigan, and now Western Pennsylvania. For today’s post, I am indebted to members of AODA for a recent community call (which we do quarterly along with other online events).  In our 1.5 hour discussion, we covered many of the topics that are present in this post–so in this case, I am presenting the ideas of many AODA druids that flowed from our rich conversation. For more on upcoming AODA events that are open to AODA members and friends of the AODA, you can see this announcement.

 

Nature as Inspiration and for Connection

While the principle of wildcrafting seems fairly universal, in that all druids find some need to wildcraft to varying degrees, there is no set method for beginning to engage in these practices or what they specifically draw upon in their local landscape. The details vary widely based on the ecosystem and the individual druid’s experiences, history, culture, and more. What an individual druid chooses to follow is rooted in both the dominant features of that landscape, what they choose to focus on in the ecosystem, and how they choose to interpret and build a relationship with their landscape. Here are some of the many interpretations:

  • Following the path of the sun and light coming in or out of the world (a classic interpretation) and looking for what changes in the landscape may be present at the solstices and equinoxes
  • Following clear markers of the season based in plant life: tree blooming, sap flowing, colors changing, tree harvests, dormancy, and more
  • Following clear markers of migrating birds and/or the emergence or stages of life for insects (monarchs, robins)
  • Following animal patterns and activity (nesting behavior, etc)
  • Following weather patterns (e.g. time of fog, monsoon seasons, rainy season, dry season, winter, summer, etc)
  • Following patterns of people or other natural shifts in urban settings (e.g. when the tourists leave, patterns of life in your city)
  • Recognizing that some places do not have four seasons and working to discover what landscape and weather markers mark your specific seasons
  • Drawing upon not only ecological features but also cultural or familial ones (family stories, local myths, local culture)

Transient druids or druids who travel a lot may have a combination of the above, either from different ecosystems that they visited or from a “home base” ecosystem, where they grew up or live for part of the year. There is obviously no one right or wrong way to create your wheel.

 

Another important issue discussed in our call tied to using nature as inspiration is viewing nature through a lens of connection rather than objectification.  When we look at a tree, what do we see? Do we see the tree as an object in the world? Perhaps we see it as lumber for building or as a producer of fruit for eating. But what if, instead, we thought about the interconnected web of relationships that that tree is part of? What is our relationship with that tree?  Thus, seeing nature from a position of relationships/connections and not just seeing nature as objects is a useful practice that helped druids build these kinds of deep connections with nature.

One interpretation of the wheel of the year

One of my own interpretations of the wheel of the year

Wheel(s) of the Year: Localizing and Adapting

The concept of the wheel of the year is central to druidry. Druids find it useful to mark certain changes in their own ecosystems and celebrate the passage of one season to the next–practices which we’d define in terms of a wheel of the year. But to druids who wildcraft, the wheel of the year should be a reflection of nature’s cycles and seasons, things that are local and representative of the ecosystems that they inhabit.  While many traditional wheels of the year assume either a fourfold or eightfold pattern and are based entirely on agricultural holidays in the British Isles and the path of the sun, this system does not map neatly–or at all–onto many other places of the world. The further that one gets from anything resembling UK-like temperate ecosystems, the less useful the traditional wheel of the year is. The disconnection and divergence encourage druids to build their own wheels of the year.

 

Druids describe widely divergent wheels of the year in different parts of North and South America. Some reported having only two seasons (rainy and dry) while others reported having up to 7 different distinct seasons in their wheel. Wheels of the year might be marked by some of the kinds of events described in the bullet points above:  the return of a particular insect to the ecosystem, the migration of birds, the blooming of a flower, first hard frost, the coming of the rains, and so forth. I shared my own take on the wheel of the year here, and also wrote about my adaptation of Imbolc to my local ecosystem and local culture–these are two examples that might be useful to you.  Even if you live in an ecosystem that isn’t that divergent from the classical wheel of the year, you still may find that you want to adapt parts of it to your specific experiences, practices, and connections.

 

From my earlier article on the wheel of the year, here are some practices that you might do to start building your own wheel:

  • 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, or what they understand to be the seasons. You might be surprised at the level of detail you get!
  • Look to local farms and agriculture. Most traditional agricultural customs and products are directly dependent on the local ecosystems. You can learn a lot about important things that happen in your local ecosystem by paying attention to the agricultural wheel of the year and what is done when.  If you have the opportunity to do a little planting and harvesting (in a garden or on your balcony) you’ll also attune yourself to these changes.
  • Look to local customs and traditions. You might pay attention to regional or local fairs and festivals and/or look at regional calendars to see what the important dates are.  Some of these may be contemporary customs from much older traditions (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? What is changing?  Observation and interaction will help.
  • Speak with the nature spirits.  Perhaps the most powerful thing you can do is to connect with the nature spirits or spirits of the land and see what wisdom they have for you (using any number of inner communication or divination methods).

 

Pattern Literacy: Nature’s Archetypes

All druids seeking to wildcraft and connect deeply with the world around them would benefit from understanding what permaculturist Toby Hemingway called “Pattern literacy”.  Patterns are nature’s archetypes;  they are the ways that nature repeats itself over and over through broader designs, traits, configurations, features, or events.  Each unique thing on this planet is often representing one or larger patterns. Learning pattern literacy is useful for all druids as a way of starting to engage with and develop wildcrafted druidries.

Rosaceae – Patterns from Botany in a Day book

 

Let’s look at an example of pattern literacy from the plant kingdom to see how this works. The rose (Rosaceae) family is a very large family of plants and includes almost 5000 different species globally–including blackberries, apples, hawthorns, plums, rowans, and much more.  Members of the rose family are found on nearly every continent in the world. Rose family plants have a number of common features, including five petals, five sepals, numerous stamens, serrated leaves (often arranged in a spiral pattern).  If you know this pattern, then even if you don’t know specific species in the ecosystem you are in, you can still do some broad identification–you can recognize a plant as being in the rose family, even if you don’t’ know the specific species.  This information–along with lots more like it, comes from a book called Botany in a Day, which I highly recommend to anyone interested in learning plant patterns.

 

For those of you who are transient, traveling, or looking to connect to a new ecosystem, pattern literacy offers you a powerful way to form immediate connections in an unfamiliar ecosystem.  Connections are formed through relationships, experiences, and knowledge–you can have a relationship with one species and transfer at least part of that connection to similar species in a new area. With pattern literacy, you an learn the broad patterns of nature and then apply them in specific ways to new areas where you are at. Once you can identify the larger patterns, you are not “lost” any longer, you are simply seeing how that familiar archetype manifests specifically in the place you are at.  These kinds of immediate connections in an unfamiliar place can give you some “anchoring” in new places.

 

The best way to discover patterns is to get out in nature, observe, and interact.  Reading books and learning more about nature’s common patterns can also help.  In addition to Botany in a Day which I mentioned above, you might be interested in looking at Philip Ball’s series from Oxford University Press: Nature’s Patterns: A Tapestry in Three Parts. The three patterns that he covers are: Branches, Shapes, and Flow. Mushroom and plant books also often offer “keys” or key features that repeat over many plant families (e.g. shelf mushrooms, gilled mushrooms, boletes, agarics, etc).  These kinds of books are other good sources of information.  Learning nature is learning patterns–and pattern literacy is a critical tool for druids.

 

Recognizing the Uniqueness in the Landscape

Another useful way of wildcrafting your druidry is thinking about what is unique and special about your landscape.  These can be natural features, beauty, diversity, insect life–and these unique features can be a land’s journey through history and restoration from adversity, the story of that land.  Finding and connecting to these unique features may give you a way of seeing how your land is unique in a very local way.  Some landscapes have old-growth trees, others huge cacti, others endless fields of flowers, and still others huge barren mountains with beautiful pigments.  Each place is different, special, and unique.

 

For transient druids, traveling druids, or druids who are new to an ecosystem, recognizing the uniqueness in the landscape has added benefit. It allows you to focus on what is special and best about the landscape you are in rather than focusing on a landscape that you miss (e.g. being able to appreciate the prairie for what it is rather than focusing on the fact that there are few to no trees).  Thus, this offers a way of orienting yourself in an unfamiliar environment.

Ready, Set, Wildcraft!

Hopefully, this post combined with my previous writings on this topic can help you develop a connection with your landscape, and thus, find new ways of deepening your wildcrafting practice.  Find the cycles, find the patterns, discover what is unique, and discover what changes–all of these suggestions can help you better understand the world around you.  If you have any strategies or ideas that weren’t shared here that have helped you wildcraft your druidry and connect with your local landscape, please feel free to share!

Recipe: Wildcrafted Herbal Blessing Oil

A herbal blessing oil is a simple magical tool that you can make that directly comes from the living earth. The herbal blessing oil can be used to bless tools, seed balls, trees, yourself, other people, or anything else you like. You can include it as part of your Druid’s Crane Bag. Your own unique blend of herbs and wildcrafted ingredients will make it an amazing and potent tool for your practice.  While druidry doesn’t use oils extensively, other traditions, like the American folk magic and Hoodoo, use oils a lot to dress candles and do other kinds of energetic work.

 

Choosing Plant Material

You can harvest material from one plant or from a variety of plants and combine them. Here are some possibilities for you:

  • Lavender, Sage, Rosemary, Thyme, Lemon Balm, Majoram, – Garden herbs that offer healing and protection.  Add one or more of these as a blend.
  • Mugwort, Yarrow, St. Johns Wort, Goldenrod, Aster – Field herbs that offer protection, vision, and inspiration.  Mugwort is particularly good for dreaming.
  • Needles from White pine, eastern hemlock, and/or blue spruce – Tree herbs that offer strength, consistency, and vitality

You might also look at my series on sacred trees ( Elder, Walnut, Eastern White Cedar, Hemlock, Sugar Maple, Hawthorn, Hickory, Beech, Ash, White Pine, Oak, and Birch) to create a specific tree oil that will be useful to you and the work you are currently doing.  You can also refer to my longer list on smudge stick making for details about many plants and their uses.  You can also refer to any good magical herbal, like John Michael Greer’s Encyclopedia of Natural Magic or Beryl’s Master Book of Herbalism.

The oil in my photos is a journeying oil for dreaming and deep journeying work.  It contains mostly plants I grew and dried myself, but also some wildcrafted ingredients.  The recipe is: mugwort, bay leaves, rosemary, tobacco, lavender, borage, and heather.  Given that its winter here, these materials have been preserved from earlier in the year.

Plant material for a dreaming/journeying oil

Plant material for a dreaming/journeying oil

Gathering Materials

You want to gather fresh or dried plant material.  Fresh material can be obviously gathered in season; you can purchase or dry your own plant material otherwise.

Gathering Material. At a time of power (full moon, one of the eight holidays, another day of significance) go out and gather aromatic plant material. Aromatic plant material is that which has a high concentration of volatile oils (which is what essential oil is made from). When you crush the leaves of a plant or needles of a conifer and you can smell that wonderful smell, this is an aromatic plant. Even if its winter, you can gather conifers to make a potent oil.

You can gather your plant material from a variety of places a cultivated garden, an abandoned lot, an edge space, a field, or a forest. Before you gather your material, ask for permission from the plant and use inner listening skills to see if you can gather–I do not advocate taking any plant material without permission and an offering (see this herbal blend as a potential offering). If you are given permission, make an offering  and then harvest a small bit of the plant.

Purchased material. If you purchase your material, make sure it is organic and ethically sourced.  You don’t want any chemicals in your blend, and certainly, no suffering of the land.  Even though you purchased it, I suggest still making an offering to the land in thanks for the herbs before proceeding.

Dried material.  You can also use home-grown and dried materials from your garden or wildcrafted.

 

Making Your Oil

Fresh plant material. Once you’ve gathered your plant material or have obtained dried material, chop up the plant material into small pieces (1” or so in length). Spread the plant material out on a baking tray or similar surface. Allow the plant material to wilt on the counter indoors for a day so that some of the water is removed from it (wilting it in the sun will strip it of the aromatic oils). Wait till it dries out at least partially to reduce and/or eliminate the water in your sacred oil–water makes the oil go rancid.  It shows up like small bubbles at the bottom of the oil.

 

Open Up a Sacred Grove. Open up a sacred grove for magical crafting; as I described in my hawthorn post. You don’t have to do this, but I think if you are making an oil for magical purposes, its good to do so with intention and the right energy.

Making your Oil. Get a pint jar or other glass jar.  Using a pair of scissors or a mortar and pestle, break up the large plant material/grind up the plant material.  You can do this while changing, loosely pack the plant material into the jar. Now, take a good quality olive oil or other shelf stable oil (fractionated coconut oil or almond oil are other good choices) and pour the oil over the plant matter until it is completely covered.

Pair of herbal scissors with multiple blades easily cuts up dried plant matter!

Pair of herbal scissors with multiple blades easily cuts up dried plant matter!

Infusing your oil. Let the plant matter infuse in view of the sun and moon (like in a windowsill) for at least seven days.  If the plant matter is wet, you want to infuse it no longer than 7 days.  For dried matter, you can infuse it longer, up to a single lunar cycle.

Coconut oil is being used for this recipe

Coconut oil is being used for this recipe

On the seventh day, get a fine strainer and strain the plant matter out. If you don’t have a strainer, 1 ply of a paper towel can work, but it takes a while to drip through. Sometimes, a cheesecloth or thin paper towel (one layer) can be used to get final bits of plant matter out. Getting out as much plant matter is critical because plant matter will make the oil go rancid much faster.

 

Finishing Your oil: At this point, if you want, you can add a few drops of your favorite essential oil. You can get a small portable bottle and take the oil with you. Store your oil in a cool, dark place.  It will stay good 1-2 years.  Make sure you label it carefully and write your recipe down so if you want to make more, you will remember how to do so!

 

Using Your Oil

Here are just some of many uses for this kind of oil:

  • Put it in your crane bag or in a bottle necklace and take it with you to bless trees, rocks, or any other aspects of nature on your journeys.
  • Consider using it to support meditations and dreams; you can dab a bit on your temples before meditation, dreaming, ritual work, journey work, and more
  • Dress candles with it, using traditional folk methods.  Dressing a candle means putting oil on your finger and holding the candle in front of you.  If you bring your finger from the bottom of the candle and up, toward you, you are “bringing in”.  If you do the opposite, and move your finger away from you and down the candle, you are “removing”.  You can do this and then burn the candle (I like the little 4″ chime candles for this purpose).  Use this for healing, meditation, and more.

I hope this is helpful to you as yet another druid tool for your crane bag!  Readers, can you share any additional tips for how you’ve used magical and sacred oils in your practice?

A Druid’s Guide to Connecting With Nature, Part III: Nature Engagement

Leading you in deeper!

Leading you in deeper!

I’ve heard a lot of conversation in the nature spirituality community, including the druid community, about not touching nature, leaving it alone, to simply “be”.  I remember one influential druid speaking at an event and saying, “The best thing you can do in nature is pick up the garbage and get out.”  From a certain standpoint, this perspective makes a lot of sense. It is the same perspective held by many conservationists trying to preserve pristine lands or lands that have been replanted and are healing; the best thing that can be done is figure out how to keep people from mucking them up, pick up garbage, and leave them undisturbed. Because people have a tendency to come in, move things about, pick things, disrupt ecosystems, and generally cause havoc.  Or worse, much, much worse. Further, in a world where most humans can’t identify even five trees or have any idea if the ecosystem they are looking at is healthy or not, it is a good perspective for nature to be on her own.  This is a perspective ultimately rooted in the desire to care for nature, to preserve nature, and to do good. I do think there are cases, for ecologically sensitive areas, during breeding season, and so on where this is still the best philosophy.  But I think in many more cases, it is not.

 

However, as I began my own journey to understand and connect with nature more deeply, I came to a different understanding.  Through deep study of permaculture, bushcraft, wildcrafting, and so on, and reading the works of many authors, including M. Kat Anderson’s Tending the Wild, Jon Young, and Wendell Berry, I came to a different understanding. The perspective of “pick up the garbage and get out” implies that we put nature on a pedestal; that we enshrine her and look at her from afar, that we leave her alone. She becomes like the object in the museum behind the glass wall with the lights shining on it; interesting to visit once in a while, but please don’t touch.

I see at least three problems with this perspective, as a general principle:

 

  • It fosters separation and disconnection from nature. The minimal interaction with nature maximizes separation.  But we are part of nature, we are not separate from her.
  • It fosters fear about nature or about our own interactions with nature. Particularly, the fear to do harm, the fear to do the wrong thing, makes us fear doing anything. And so then, we do nothing.
  • It fosters ignorance about nature. Last week, I talked about how nature wisdom had two parts: the book learning through nature knowledge and the  experiential interaction through nature understanding. Because we are separate from it, we have no opportunity to learn from experience.

 

An alternative perspective–which I’m advocating today through nature engagement and next week through nature reciprocity–is a very different one. It is a perspective rooted in connection, wisdom, and in a deep-rooted responsibility. Nature engagement is the opposite of “pick up the garbage and get out”–its the idea that we are part of nature, we can learn to use her, to work with her, help her grow, and tend her, and use her responsibly. (And for earlier posts in this series, please see the framework, nature wisdom, and nature engagement).

 

A place to explore...

A place to explore…

One of the concepts that really shaped my thinking on this was how M. Kat Anderson describes the indigenous peoples of California’s view on “wilderness”.  While in English, the concept of wilderness is a largely positive, in that it has been untouched by humans, it is pristine, it is wild, the concept of “wilderness” for the indigenous peoples of California is very negative: it meant that land was unloved, untended, and not under anyone’s care. For western people, humans touching nature is assumed to be bad/destructive, so wild places that are untouched are therefore good (as long as that wild place isn’t someone’s front lawn). But for the indigenous Californians, touching nature and interaction is good and nature that was left to go “wild” was a sad thing. Indigenous peoples all over the world and, going back far enough, everyone’s ancestors, understood and still understand this: if we are going to survive, and thrive, we do so in partnership with nature.

 

What I’m actually talking about is dependency. With the rise of industrialization, factories and mass production replaced home cottage industries; consumer goods and purchasing replaced hand-created, foraged, and grown goods; and humans in western civilization, in a few short generations, lost the ability to learn to live from nature. Today, for many people living in industrialized nations, we have lost nearly everything our ancestors knew about how to live abundantly from the land. This included everything from growing food to foraging, from fishing and hunting to natural crafts, to building things naturally or with wood (a topic I explored in my “way of wood” post some time ago). We need nature, we depend on her, her survival is our survival–even if systems present in consumerism and industrialization have separated many of us from this truth.

 

If we enshrine nature, if we put her on a pedestal and look at her from afar, we will never develop the sacred relationship and co-dependency that leads to deep love and knowledge.  If all we are willing to do is “pick up the garbage and get out” then that’s all we will ever be willing or allow ourselves to do. The connection stops there–with a distance of respect, and reverence, but without interaction or interactivity.  Part of why nature is so powerful to us is that she can–and does–provide all of our needs. You step on a lawn; there is an incredible abundance of healing food and medicine there. Each time you walk into a forest, there is so much there to offer you.  Looking at a beautiful plant is one thing; looking at a beautiful plant that can help heal your pain is quite another. Through interacting with nature, and instead, prefer to interact with nature, to learn how to use her, to learn how to heal her (which all go hand in hand).

 

And, with all of the above in mind, we come to the three ways of nature engagement:

To engage with nature we can:
use nature for healing, living, and sustenance
enjoy nature’s beauty and adventure
be creatively inspired by nature

Using Nature

Humans use nature every day–it is how we survive as a species. From the oxygen in the air to the clothes on our back, nature is with us.  Everything that clothes us, feeds us, heals us, and shelters us ultimately comes from the earth in some form.  We in the western world might be very disconnected from the original source of materials used to create the things we wear, sleep on, or eat every day, and see it as wholly human made–but in the end, it has a natural source, and it is important that we learn to reconnect with nature as provider.

 

Elderflower harvest

Elderflower harvest

Because of exploitation, because we have such damage in many ecosystems, we are hesitant to directly take anything from nature; hesitant to do harm, when the very materials we thrive upon and food we eat comes from the land.  But “using nature” in a druidic sense needs to account for more than what we take–for a nature-based spiritual experience, it is less about “what can I take” and more about relationship, both give and take. Previously, I’ve mentioned Wendell Berry’s concepts from the Unsettling of America: approaching the natural world from a perspective that exploits (which is only taking, taking without reservation, and taking in a way that degrades and destroys life) vs. a perspective that nurtures (taking only enough, paying attention to the health of the land and considering long-term issues). If we approach using nature in a place of nurturing, we are already in the place to develop a relationship with nature. To me, I see this issue as one of reciprocation. I know that with each meal, with each moment I spend in a warm and heated home, I am taking from nature.  So my goal, then, is to give back in every way that I can.  If I pick our native black raspberries to eat (like I did this morning–yum), I save some and scatter them into new areas where they will grow and I leave some ripe ones for the wildlife.

 

Here are a few, of many, ways that you can learn to more fully “use nature”:

  • Foraging and Wild Foods: This hobby is a wonderful way to learn how to use nature and enjoy some tasty treats. I always balance foraging activities with ways that I directly give back to the land: scattering rare woodland species seeds, helping the plants I am harvesting (when native) by spreading their seeds, and so on (more on this next week). Sometimes, foraging helps manage species that are too abundant (or what others might call “invasive”); thus helping keep that species in check. You can never harvest too much japanese knotweed, garlic mustard, kudzu or dandelion!  Two posts (here and here) introduce you to foraging activities and give ideas and suggestions.  Lots of websites and books are available–and I often post material on foragable treats (like Hostas and Milkweed, both of which I covered this year).
  • Bushcraft. Another take on the “using nature” is by learning bushcraft skills. These are various wilderness survival skills like shelter building, fire starting, making cordage from natural materials, and more. There are various bushcraft skills scattered throughout the country and they offer a rich variety of classes. One I have attended is the North American Bushcraft School in West Virginia, who offer a wide range of classes on a variety of topics.
  • Herbalism. Learning how to heal the body with plants is another amazing way to “use” nature and learn how to engage with her more fully. I have found the herbalism community in the US to be rich, and delightfully earth-affirming and earth-honoring.  It is a wonderful practice to learn with a lot of good people to learn from. I have a post here detailing some of the ways to get started in this practice. You can learn both how to grow your own herbs and also how to harvest from nature and tend to wild patches of herbs to help them better grow.
  • Natural building. One of my long-time favorite ways of learning to use nature is through building using materials right from the land–through timber framing, cob construction, and more. I’ve written on this topic a bit here and will have some upcoming posts on the topic later in the year!

 

I actually think that part of the great tragedy of the modern consumerist movement is that nature has lost much of her “value” to humans.  I watch people cutting down apple or walnut trees, cutting back big swaths of dandelions or burdock, cutting down whole forests–and there is so much “of value” in those spaces, but the value isn’t known any longer.  When I teach wild food foraging classes in the summer, what strikes me the most is how learning something even small about a plant completely changes a person’s perspective on it–it changes their relationship, changes the “value” the plant has, and ultimately, connects them more deeply not only with that plant but with the ecosystem in which it grows. I’ve had people come back to me several years later after attending a plant walk and saying how they stopped spraying their lawns because they didn’t know that you could make wine from dandelions and salve from plantains, etc.

 

And use of nature absolutely builds nature connection. What I’ve found as I’ve delved more deeply into the above practices (some moreso than others) is that the more that I learn to use nature, the more connected I am, and frankly, the more value something has.  As a druid, I approach every aspect of nature with reverence and respect. But, its amazing to come across a patch of wild dogbane in the summer and be so excited because in the early winter, I know I can come back and harvest the dried stalks for cordage.  That really adds something to my interaction with this incredible plant and the ecosystem in which she grows.

 

Nature Activity

Being on the water!

Being on the water!

Our second category under “nature engagement” is nature activity. This refers to the many nature-based activities that we can engage in and be out with and part of nature.  Hiking, kayaking, cross-country skiing, backpacking, camping, and much more are an assortment of things that can be done in nature. My general rule, as someone who is focusing on cultivating a nurturing relationship with nature, is to focus on activities that have minimal impact or no impact and use minimal to no fossil fuel.  So I am happy to kayak down a river paddling using my own human power and navigating the river’s current, but don’t want to take a big speedboat. There are so many ways we can engage in activity, exercise, and healing through “doing” nature. I also think that activity can be paired with wild food foraging and herbalism, which really enhances your experience with being part of nature and connected to nature!

 

Another thing I like to do is combine sacred activities in nature (nature reverence, which we will explore in more depth in two weeks) with getting out in nature.  So planning a kayaking trip that also has a ritual component; bringing along a healing blend of herbs to make offerings to the land and a bag of American Ginseng and Ramp seeds to scatter, and so on.

 

Creating With/Through Nature

In addition to providing all of our needs and offering us incredible experiences through exploration, nature offers us inspiration.  Many poets, artists, musicians, dancers, fine crafts people and other creative artists throughout the ages have found their inspiration in the living earth, in the flow of the waters, in the spark of first light in the heavens, in the bloom of a flower or the soaring of a hawk.  In the druid tradition, we cultivate and work with the Awen, the force of divine inspiration, that flows from nature and through a person seeking to create.  Here are some ways that we might create with/through nature:

Learning basket weaving from downed willow

Learning basket weaving from downed willow

  • Nature as a muse: nature can be an incredible muse for all different kinds of creative practice.  I am a visual artist, and I am often sketching and photographing what I see to bring into my paintings; a dancer might choose to interpret the pattern of the clouds through motion, where a musician might play the song he hears in the waterfall.  Being present with nature, being in nature, being observant in nature, learning to meditate in nature–all of these can bring you inspiration.  I also find that when I travel somewhere new, outside of my usual places and outside of my own bioregion, inspiration of new natural places often floods within me.
  • Nature and Artistic Media: Using nature as part of your creative process is another way to bring nature centrally into creative practice.  This might be doing woodcarving and using wood, creating berry inks, vine-based charcoals, hand papermaking, and more.
  • Wildcrafting: There are many kinds of artistic materials and craft projects that you can do. I love finding ways of working with nature directly in my artistic and bardic practices. Berry inks, handmade papers, homemade decorations, smudge sticks, herbal offering blends, and so much more can come right from the living earth. For these, I only take what is in abundance, what I grow myself, or what needs to be managed.

I’ve also seen artists who work with whatever is abundant–a wonderful basket artist who works with bittersweet vines; harvesting the vines helps keep them under control and produces lovely works.  Or a woodworker who collects deadfall from the side of the road and turns it into masterpieces.  Or a mosaic artist who works with stones and shells from the ocean. Part of this, I think, is finding the parts of nature that speak and resonate with you and that bring you inspiration.

 

Conclusion

This post has covered a lot of ground–so we’ll end for here, and next week, we’ll pick up and explore the other side of the coin to  “nature engagement” which is “nature reciprocation.”  Blessings as always!

 

A Druid’s Guide to Connecting with Nature, Part I: A Framework

A lot of people find druidry because they want to “connect” with nature.  They want to attune to nature, feel part of it, gain knowledge and wisdom about it. But what does “connecting” to nature look like in practice?  Going out in the woods and feeling good?  Knowing the name of trees?  Walking with sacred intent in a natural place?  Spending time in nature?  All above the above? And so, over the next few posts, I want to spend more time with the concept of “connecting to nature” and share some strategies for what people can do to connect with nature in a multitude of ways.

As I’ve written about earlier, part of what I see as the core of druidry as a spiritual tradition is the work of “connection.” In that post, I talked about connecting to nature, connecting to the spirit, and connecting to the creative practices as three ways in which connection is manifest in this tradition. And, I believe, it is this search for connection that underlies so much of the interest in nature-based spiritual paths like druidry and the growing amount of druids worldwide.

Connecting to nature at the rocky shore

Connecting to nature at the rocky shore

 

A Framework for “Nature Connection”

I find that older books on nature can really offer perspectives that we’ve sometimes forgotten about. For example, The Field Book of Nature Activities and Conservation (1961) by Wiliam Hillcourt, five nature-oriented actions are outlined in the opening chapter. He suggests that we can know nature, probe nature, use nature, do nature, and conserve nature. I think this offers a beginning of a useful framework for thinking about this topic.

 

Drawing upon his five categories, and adding in my own definitions and additional areas that are pertinent to druids gives us a nature connection framework with four major areas with three specific activities for each area.

Nature Wisdom

The basis of much of nature connection is rooted in building an understanding and knowledge of the living earth. This first category, which I call “nature wisdom” helps us do just that.

  • Knowing nature – Knowing nature includes two aspects: knowledge, that is, learning about nature and being able to identify aspects of nature, ecosystems, ecology, botany, and much more.  This knowledge is typically gained from books, classes, and teachers.  It is knowledge that is passed on to us as part of human wisdom.  While knowing about nature used to be something that every human had, and was part of the formal or informal knowledge that was passed to each generation, for many of us living in western contexts, this often needs to be learned anew.  From my perspective, if I am going to honor nature, I better know something about her as well, and that “knowing nature” helps me begin to do that.
  • Understanding nature – As the druid’s prayer suggests, there is a distinction between knowledge and understanding. Knowing is having a piece of information in your head (e.g. wild yam is a forest-dwelling vine that has heart-shaped leaves). Understanding is the kind of knowing that can only be gained through direct experience in nature.  (Wild yam grows up this tree in this particular pattern and has these variations in the leaves. And it has a good energy about it.) Direct experience leads to understanding. I truly believe that both knowledge and understanding are necessary for building “nature wisdom.”
  • Probing nature – Probing nature is not something that everyone does, but it is something that everyone could do.  This can mean anything from scientific observations and interactions where we build knowledge about nature to well as building your own understanding of nature through systematic nature journaling, observation, and so forth. This is what the great naturalists did as they built systematic knowledge of nature; this what every citizen scientist does as she logs the first blooms through Project Budburst. This is also what any organic gardener does as he carefully tracks yields of vegetables based on different soil amendments. Asking questions and seeking answers about nature is what “probing nature” is all about.

Abundance of harvest

Abundance of harvest

Nature Engagement

Nature Activity is the second broad category that helps us establish a connection with nature by engaging with and through nature. This category includes how we use nature, interact with nature, and do things in nature.

 

  • Using Nature – That humans can–and need to–use nature is a key part of not only our connection with nature, but also for our survival. Using nature is twofold: on one hand, it is about learning how to use the natural world for meeting our needs; on the other, it is about the reciprocation activities that must be present in that use so that it is sustainable over a period of time. So using nature includes learning the uses of many plants, animals, and other aspects of nature and would include foraging, natural building, hunting, and bushcraft skills.  This is about how to work with nature to bring productive abundance to our gardens and lands, how to make dyes or spin cloth from plants we grow, and so many more ways that we can turn a part of nature into something that we can eat, wear, or make.  And, it is also understanding local plant or animal populations, understanding the carrying capacity of the land, and learning how to give back.  That is,  engaging in sustainable (minimally) or regenerative use where we give as much as we get (through tending the wilds, scattering seeds, and doing other regenerative activities, see next section).
  • Nature Activity – These are the various activities that you can engage in  while in nature, such as kayaking, camping, backpacking, skiing, and so on. These activities help us get into new parts of nature and let us have fun and relaxation while doing so. Nature, then, becomes a canvas for some of the ways we engage in healthful activities and learn more about the living world.
  • Creating with/through nature – A third way that nature activity happens is through the flow of awen, through creative inspiration.  This might include finding aspects of nature as a muse for creative acts (poetry, song, dance, music, artwork, etc) or else directly working with nature in terms of creating artistic media (wooden drums, berry inks, vine-based charcoals, hand papermaking, etc.). This category is essentially the synthesis of the bardic arts and the living earth–and there is much to explore here!

 

Nature Reciprocity

Inherent in the use of nature and our dependency on nature is reciprocation. Inherent in the term “sustainability” is the idea that what we take from the land still allows that land to be abundant and healthful, that the resources used will be able to replenish themselves (with or without human help).  But, like many permaculture designers, I find that the term “sustainability” lacks the power of good–the recognition that humans have took too much (at least here in the US) for over three centuries.  It isn’t enough to sustain, but we must learn to nurture and regenerate. This helps us achieve long-term health and balance of the land while also attending to our own needs.  This reciprocity has at least three areas.

  • Conserving nature – Working to protect nature and conserve existing ecosystems; such as those that are pristine or those that are actively healthy or healing. This includes a range of “conservation” activities that may include protecting new areas, protecting endangered species, encouraging native plant and pollinator populations, river cleanups, building new trail systems, political action, and so on. Conserving nature can also include exploring our own ways of reducing our impact on the planet as a whole, engaging in actions that help us preserve and protect existing resources from further degradation and exploitation.
  • Regenerating and Healing Nature – Working with the land to help heal damaged ecosystems and bring ecosystems back into health, we might use both ritual means (land healing ceremonies) and physical means (such as permaculture design techniques). In this case, we recognize that a great deal of land has been degraded and we can work actively to help be a force of good and bring these lands to a healthier state ecologically.  For example: turning a lawn into a butterfly sanctuary or a food forest is a good example of this practice.
  • Offerings to Nature: Throughout time, humans have recognized that rituals and ceremonies designed to offer something back, physically or metaphysically, was also part of reciprocity.  Offerings in this case are symbolic representations of our understanding of the give and take relationship we have with the earth that provides abundance. A wassail ceremony, for example, is an excellent example of the kind of ceremony I am talking about, as are simple blessings and offerings of food, drink, etc.

 

Nature Reverence

A nature based shrine

A nature based shrine

Everything that I’ve been writing about is a form of honoring nature.  When you develop nature wisdom, you honor nature.  When you learn how nature can offer you so much–and what you can offer in return–you are honoring nature.  But there are also specific activities that are more distinct, more intentional, that put honoring nature as central.

  • Respecting Nature – I believe that honoring nature begins, first and foremost, with a mindset. Most people in Western society are socialized to think of themselves first–what can I do that best benefits me, etc.  Through respect of nature, we can add “what can I do that best benefits the land” as an additional (or primary) category in our minds.  Recognizing and engaging in thought, word, and deed that recognizes the sanctity of life and the living earth  is the first step in honoring nature.  This internal mindset, then, will manifest as outward action in a variety of ways.
  • Honoring nature – Honoring nature also involves offering respect and reverence for the natural world and recognizing the sanctity of all life through ritual and intentional action.  This can be through engaging in various kinds of ritual for benefit of life on the planet and the living earth–such as through seasonal celebration or land healing rituals. Another way we might honor nature is through creating physical spaces in our homes and out on the broader landscape. This may include creating physical shrines upon the landscape, home altars, and more.
  • Communing with nature – Nature can often facilitate deeply spiritual experiences for us, experiences that help us understand the land and our place in it in greater depth.  Many traditions facilitate these experiences surrounding rites of passage or coming of age rituals, but these experiences are open to anyone. Having deeply intense and spiritual experiences with nature; experiences that may fundamentally alter your understanding of yourself, your spiritual practice, and the living earth.  May include things like a druid retreat, vision questing, journeys, long-term work on a single site (like a druid’s anchor spot), and more.

 

Looking at this list above, there are clearly a lot of ways that “connection’ with nature can happen. There are likely ways I’m missing,  but I do think that this list is a good start for someone who wants to connect but isn’t sure how to do so beyond the “go into the woods and feel good” kind of thing!  Since each of these four topics can be a post in itself, that’s exactly what I’ll do next–delve into activities for each of these and how we might engage deeply with them.  Blessings as you connect with the living earth!

Tree Resins from Eastern North America: Harvesting, Crafting, and Incense Making

Jack Pine Resin - Abundant and Amazing smelling!

Jack Pine Resin – Abundant and Amazing smelling!  I harvested this locally.

Burning incenses, particularly the burning of tree resins, has been known throughout the millennia as a sacred activity. Incenses are offered to the spirits, the land, the gods, the ancestors as a way of seeking communion and blessing. Today, most people who are interested in “natural” incenses gravitate towards resin incenses for their lasting effect, delightful smells, and natural origins. Resin incenses are typically the dried sap from trees: trees may be scored or drip naturally and the sap hardens, creating the resin (like Frankincense, Myrrh, Benzoin, Copal).  Others might be dried liquid from trees or fruit (like Dragon’s blood). When you burn the resin on a charcoal block, you get billows of incredible, sweet smelling smoke. Tree resins have an extensive history certain parts of the world, and are often highly revered by the cultures that produce them. For example, when I was in Oman in April (for a professional/work trip), I was amazed to see the frankincense trees and experience the fresh frankincense firsthand. The Omani people see frankincense as a symbol of their culture–it is burned in many public places; ground up and drank in water, and much more!I’ve already listed some of the most common incenses you can purchase–and, like most things, they come from considerable distances and far away places.

 

It is sad, I think, that we don’t do more to honor or local trees that produce incredible resin incenses here in North America, particularly in the Eastern part of the US.  While it is little known, we actually have a large variety of fantastic ingredients for incense making! They are not commercially available or discussed, but they are present and available in the landscape. It is possible that this knowledge has been lost because the native peoples of these lands, those who had the knowledge, were driven off to other lands and/or killed as part of this colonization. I believe that we can relearn and integrate ourselves into our lands more fully–and part of that is the sacred tree knowledge that we hold.

 

Given this, for a good number of years, I have been working to develop local incense sources and locally-based spiritual supplies (see my post on making your own smudge sticks, for example).  And so, in today’s post, I’m going to explore tree resins local to the Eastern USA, particularly the midwest/north-east/mid-atlantic regions, and sharing how to find these resins, how to harvest them, what they smell like, and how to craft basic incenses.

 

What is resin and what tree resins work best?

Tree resins are the sticky and dried sap of trees. In my area, this primarily refers to the sticky and dried sap balls and drips you find on conifers. Conifer resins are not hard to find and are often abundant. Pines, in particular, produce really nice amounts of resin (especially if they have a limb removed/broken and/or are damaged in some way) and most of their resins have a piney/lemony smell.  Spruces also produce nice resins that are typically easy to harvest; the spruce resins are more musky than the pine resins. If you can find it (and this is by no means an easy task), Eastern Hemlock produces the most amazing resin (however, in my visits to thousands of hemlock trees, I’ve only really been able to collect or find resin from two of them). I haven’t yet had a chance to collect resin from the Larch/Tamarak (there are few in this area) so I can’t speak to that specific tree.

 

There are a few non-confier trees that also produce a resin.  Black Cherry produces a resin that hardens and appears a possible candidate  However, I have tried burning this and it doesn’t burn and doesn’t really smell good. But I suspect that some other trees or plants may produce a nice-smelling and nice-burning resin. If any readers know of other plants that produce a nice resin you can harvest–please share and I can update my list.

When and where do you harvest resin?

Spruce oozing from a cut wound - I woudl harvest the bottom drip only or what is on the bark, not from the wound itself (since that protects the tree)

Spruce oozing from a cut wound – I would harvest the bottom drip only or what is on the bark, not from the wound itself (since that protects the tree)

You can harvest conifer resin anytime of the year.  Tree sap flows most abundantly in the spring, and it will often be dried a bit by the fall. I actually like to do a lot of my resin harvesting in the late fall months when I’m starting to look for Chaga mushrooms–whatever resin flows happened that year, they are likely dried out a bit by then and the cold can sometimes make it easier to break off the resin. Although when everything freezes, its hard to harvest the incense in many cases. But most months of the year you can look for it and harvest it.

 

In terms of finding conifers to harvest from, you don’t need to go into the deep woods.  In fact, some trees that are at local parks or along the street produce really good resin because they are often trimmed or damaged.  These damaged trees will ooze from a wound.  The spruce in the photo to the right is along my street and I go past it on my walk to work–that’s how easy it can be to find.  You can also find large patches of conifers in local parks or in forests, and those are well worth your look.  Really, if you just keep your eyes open as you are out and about, you will find abundant supplies of resin.  Just be prepared to harvest it!

 

How do you harvest resin?

Tree resins start out in a fresh form–they are extremely sticky, gooey, and delightful.  Whatever you get them on, they will stay on (so if you harvest with a knife, that knife will likely have resin on it forever).  You can use the resin either in its fresh form, or you can wait for it to dry and crystallize.  I have harvested both and both have their uses (see recipes, below).

 

I typically have a special knife (ok, it is an old butter knife) I use to harvest resin and usually harvest it into plastic cups, small glass jars, or plastic bags.  The knife is pretty much used just for resin–resin is really hard to get off and clean of anything else (requires alcohol, not water). The plastic bags or jars keep it from sticking. If you end up having to clean your tools, you will need to use a high proof alcohol to do so (even rubbing alcohol can work); conifer resins do not clean up or extract in water.  If you are harvesting fresh resin, and put it in a plastic bag, it will never evaporate and turn crystallized; so if you want the crystal stuff, let it crystallize on a tree and/or harvest it into a cup and let it sit somewhere in the sun for a long time.

 

I put white pine sap in this nice ceramic bowl five years ago. It hardened fully about two years ago, and I am slowly scraping it out of here....not sure I will ever get the bowl back!

I put white pine sap in this nice ceramic bowl five years ago after finding it in abundance on a white pine that was cut down. It hardened fully about two years ago, and I am slowly scraping it out of here….not sure I will ever get the bowl fully clean!

You will need to be patient for the dried form of resin–if you see a tree freshly oozing, its probably necessary to come back in six months, a year, or more, and check it to see if it’s dry (how long it takes depends on the kind of tree). Usually, finding other trees around will allow you to harvest a bountiful amount of incense.

 

When harvesting, remember that tree resin is created when the tree is damaged: the resin essentially “seals” the wound of the tree.  Because of this, when you harvest resin, you want to only harvest from around and/or below the wound of the tree, not the wound itself.  For example, if a tree has had a limb removed, some trees (pines especially) will produce a mountain of resin to seal off the wound. I would not remove this resin, as it is protecting the inner part of the tree.  However, the tree could have produced so much resin that there is excess dripping down the side of the tree.  This is what I would harvest in abundance, as that is not actively sealing off a wound on the tree.  I hope this makes sense: we harvest carefully, and delicately, to ensure our tree brethren are not damaged in the process.

 

Some trees will also drip resin to the forest floor, which you can then scrape off of roots, lift off of the pine needles on the floor, or even pick up crystallized chunks.

 

Trees Producing Abundant Resin – List and Scent Descriptions

Here are some of the tree resins that I have harvested and my description of their smell. All of these trees are easy to find and abundant throughout the Eastern US and parts of Canada:

 

  • White Pine – White pine, the chief of standing people, produces the most amazing incense.  It can be found typically whenever the tree has been cut or broken (like limbs removed). It is a very sticky resin till it dries–and it can take a very long time to dry out (I have some that I have been drying out for 4 years now…it is still partially gooey).  The smell itself when burning is really divine: light, piney, with a hint of vanilla scent; when it burns it almost reminds me of how some whipped cream frosting smells.  I think this is one of my favorite of all conifer incenses and is well worth your time to harvest.

    Some of my many harvests of tree resin for incense making

    Some of my many harvests of tree resin for incense making

  • Jack Pine – Jack pine resin is a light colored, quickly crystallizing, extremely abundant resin (I have a photo of it at the opening of this article).  I had a spot in Michigan where tons of little jack pines were growing and I could easily collect a pint of it in about a half hour–it just crystallized all over the tree very quickly, was rarely sticky, and quite easy to harvest. In terms of smell, it has a very light aroma, piney with hints of lemon orange, very clean and excellent burning.
  • Red pine – Red Pine produces a lot less incense than some other trees, but it is well worth gathering.  Most of the time, I find small chunks of it on the trunk of certain trees because a little bug has burrowed in deep and the tree has responded by producing a chunk of incense (some of which can be removed or will remove itself by flaking and some of which should stay to protect the tree). The incense itself burns with a piney smell that includes almost an orange/cherry undertone. It is very light and refreshing.
  • Blue Spruce – Blue spruce resin can be harder to find, but it is well worth the effort.  It is usually found on the places where the tree is damaged (from being cut or trimmed, etc).  And when it is found, it is found in abundance.  It is an intense incense–it has a very skunky/musky, almost animalistic smell. Some people really like it and others do not–but I’d say, find some, harvest it and see what you think!
  • Norway  Spruce – Norway Spruce is another tree that produces a good amount of incense.  I have found that not all Norway Spruces smell the same.  They all have a  skunky/musky smell, which can be pleasant but very different than the pines, and slightly different than the Blue Spruce.  They often also have an undertone of slightly citrus, slightly floral.  Different trees produce different amounts of the “musky” quality, which can get quite strong in some trees.

Trees that Produce Little Resin

The above trees are my staples for tree resin incense, but I also want to share a few additional trees. These are trees that only produce a tiny amount of resin, but it is worth keeping your eyes open for:

 

  • Eastern Hemlock Resin – As my blog readers know, I very much adore and love the Eastern Hemlock Tree.  Of the thousands of hemlocks I have visited, I have found harvestable resin on only two of the trees. One had a huge gash from logging and had produced some dried resin that I could harvest without damaging; the other had a gash from debris along a riverbed. The broken branches do not produce any resin, nor do cut stumps.  So, if you can find it, it is well worth your time, but it it is incredibly elusive!  The incense itself is extremely light and refreshing with a hint of lemon; it has a very clean smell and smells awesome.  It is comparable to white pine resin, but with more of a lemon/cirtus smell.
  • Eastern White Cedar: Thuja Occidentalis does not like producing much resin at all, but if you can find it, it is really nice.  I have found tiny little beads of resin sometimes on older trees’ trunks and larger branches. The beads burn well and smell very cedar-like, which you would expect.  Because of the lack of abundance of resin, I often burn the needles of this tree (which pop and crackle for quite some time).
  • Juniper / Eastern Red Cedar: thus far, I have not found a juniper tree with any amount of incense to harvest (although I am keeping my eye out!).  However, I burn the berries of this (they smell really wonderful, a strong piney/floral scent) and they also smoulder nicely.  So they have some resinous qualities themselves.

 

Burning a small amount of red pine resin on a charcoal block in a censer

Burning a small amount of red pine resin on a charcoal block in a censer

Resins Not Recommended

I want to mention one other tree that produces resin, but that you don’t want to use–and that is Wild/Black Cherry.  Cherries do produce a resin that crystallizes and dries.  However, it doesn’t burn like a typical conifer resin (which smoulders nicely, producing billows of smoke as it boils and burns on the charcoal block); rather, it crackles and pops, it doesn’t want to burn, and when it burns, it kind of just smells like something is burning (dark, earthy smell).  You might be able to grind it up and use it with some other tree incenses, but I’m not sure I’d use it on it’s my own.  I’m still experimenting with it.

 

Making Incense from Fresh Resin: Incense Balls

You can make a really nice incense from fresh resin in the form of incense balls. Note that if you harvest resin sticky, and then you put it in a bag, it will remain sticky pretty much indefinitely because it is not exposed to air. If you don’t want it sticky, best to let it dry out on the tree for some months and/or years. Trust me.

 

But if you harvest it sticky, and you have a nice clump of it, you can make some great incense balls. Collect the fresh resin itself (I usually do this in an old bowl). Then, I add any other ingredients I would like that are dried and/or finely powdered to the resin: sage, rosemary, mugwort, and so on (you can see a list of my common ingredients that are local and useful in my smudge stick post for some ideas). Eventually, you will work enough plant matter in that the incense takes form. You can test out small amounts until you get a good smell (my favorite is fresh white pine resin with rosemary and sage powder). Form your balls (with your hands or gloves; your hands will need a very good cleaning afterwards–use alcohol). Then, give them a final “roll” in some kind of powder to avoid stickiness.  You can also wrap them up individually in a bit of wax paper.  But what I like to do, is let them sit out for a while (a month or so) and then the outsides will eventually dry out.

 

To use them, simply burn them on a charcoal block.  Different mixes obviously will make different blends–try testing out a few different combinations and seeing which ones you like the smell of best!

 

Making Incense from Dried/Crystallized Resin

The other way to work with the tree resins as incense is to harvest it after it has dried out.  Sometimes, you can find really nice dried piece of resin.  Most dried resins flake easily off of the tree and into your bag/jar.  I like to keep these incenses in a jar somewhere handy–they are beautiful and easy to use.  You might find that before burning them, you want to take a hammer and put them in a bag and mash them up a bit–otherwise, the chunks may be too large to be serviceable.

 

The easiest way to use this resin is simply to burn small chunks of it on a charcoal block in whatever amount you’d like.  Test a small amount first to see how much smoke you get.

 

The other way you can use it is to grind it up into a powder and add other ingredients (tree powders, powdered or finely chopped dried herbs, and the like).  You can see my incense on incense making for more information.  Any of the dried resins can be used in place of more traditional resin ingredients (frankincense, myrrh, etc).  As with all resins, they are not self-combustible, so you would be making again an incense to burn on a charcoal block.  If you used a LOT of woody matter and plant matter, and a tiny bit of resin, you might manage to make a combustible (self-burning) incense, but that’s a bit hard to get the balance right.  Some incense books (like Cunningham’s) use Saltpeter to get things to burn on their own–it is carcinogenic.  Use the charcoal block (non-self lighting).

 

Incense Papers

If you have access to really high proof alcohol (and by this I mean 95%/ 190 proof) another fun thing you can do is to extract the resin in the alcohol and make incense papers, which can be burned.  Essentially only alcohol will extract resins.

Grind up your resin (dried) or add your fresh (I find dried works better for this).  Cover it with your 190 proof alcohol (or as close to that as you can get).  Shake it every day or so, and let it sit at least two months.

The alcohol will extract the components of the resin and produce a resin tincture.

Then, you can drop a bit of this onto a sheet of paper (like Japanese rice paper or standard copy paper) and let the alcohol evaporate.  Then, burn the paper to get some of the scent! I am only starting to experiment with this, but the results are promising (I will probably post more on this in a future post, but wanted to share some initial thoughts here).

 

Energy and Tree Incense

One question you might have is: what spiritual or energetic qualities do these incenses hold?  For this, you need to go back and look at the specific tree.  Here’s a basic list:

  • Pines: Considered a “tree of peace” by some Native American tribes, it also represents longevity, life, immortality.  It can be burned for purification, healing work, and divination.  I see it as our “frankincense” and use it in pretty much the same way.
  • Spruces:  Considered a versatility tree that survives well in northern, cold environments; it can represent constancy, versatility, and determination.  I like to burn spruce for getting things going and keeping them going.
  • I have already covered Eastern Hemlock and Eastern White Cedar extensively already (and some of the other trees in this post will get the same extensive treatment).

Conclusion

I hope that you’ve found this post on making tree incenses helpful! I am also working on a post on local, natural incenses, but I suspect it will be some more time until I can present that to you!  I would love to hear from you about trees to add to this list. We don’t have many wild firs growing around here–would love to know what they smell like as well!  Blessings on this Lughanssadh weekend!

Making Seed Balls and Scattering Seeds for Wildtending

Dried seed balls ready for tossing!

Dried seed balls ready for tossing!

This is the last post (for a while) in my series on wildtending. In the last month, we’ve explored the philosophy of wildtending as a sacred action, explored the refugia garden principle, I shared my own refugia garden preparation and design, and finally, we are ready to start scattering the seeds!  Perhaps these seeds were gathered from the wilds, given as a gift from a friend, or perhaps, they were gathered from a refugia garden.  Wherever you get them, now is the time to begin to scatter these amazing little balls packed with life, love, and magic.

 

Seed balls were invented by Fukuokoa and described in the permaculture classic, One Straw Revolution.  They have a number of benefits over other methods for scattering seeds.  First, and foremost, they are easy to throw and toss into spaces you can’t reach.  A lot guerilla gardeners  use them in urban spaces as part of rewilding activities.  Similarly, I have found it so much easier to have a bag of seed balls with me and begin tossing them, seeing where they land and if they can grow.  I also like them because you can imbue them with some magic (even using some of the earlier energy methods I described with minor modification). They also give the seeds a bit of nutrition to help grow, and the ball itself creates a little platform for growth of the seed as the clay and compost spreads out and as the ball breaks down. There are two downsides–first, roots and larger nuts need separate treatment (obviously; I usually plant these directly by hand), and second, the seed balls can be a bit heavier than tiny bags of just seeds. But I have found them to be extremely useful to have in my foraging bag or crane bag when I’m out and about in the world!  So here we go–Let’s roll up our sleeves, find a few friends, and make some seed balls!

 

Designing Seed Balls

There are three pieces to seed balls: seeds, clay, and compost as well as some simple tools to work with.  We’ll talk about each of these in turn.  A bit part of making seed balls is ethical sourcing–if done right, you shouldn’t have to buy anything (or much of anything).

 

Get Some Seeds

The first step is to get some seeds. Deciding what to put into a seed ball depends on what you have access to (like in my case, see below) but also what you want to spread–see my first post in this series for suggestions of endangered and at-risk medicinal plants, for starters. You can spread whatever seeds your ecosystem needs–I’m focusing my energies right now on medicinal plants and tree seeds. You can gather these in the wild when they are in abundance or you can start growing the key plants in a “refugia garden” as I described in a recent post. Or you can find them in…other ways. Since my garden is still in process, I was in the search for seeds this summer. In my last post, I gave some lists of potential plants for different ecosystems–check out this list for more ideas about seeds to spread, but I would strongly suggest studying up on your ecosystem and thinking about where you might share these balls.  Searching out seeds is a longer-term process, something to keep in your mind for the upcoming season!

 

Aster seeds drying!

Aster seeds drying!

Despite the fact that I didn’t find hardly any New England Aster or a few other key plants, like Blue Vervain and Echinacea upon my return to the northern Appalachians, I stumbled across a native plant garden at a local park. And, even more delightfully, they had just trimmed the garden back for the fall, and there was a pile of plants there just going to seed in a pile waiting to be carted off…and so…well, I helped myself. This gave me a wonderful set of seeds–here are a bunch of the aster seeds drying. I also found an abundance of milkweed, boneset, and swamp milkweed to round out my stash.  Perfect!

 

I decided, given my delightful treasure trove of full-sun seeds, to make a set of seedballs geared toward medicinal, hard to find perennial plants that grow in full sun.

 

Finding Your Clay

Now in his book, Fukuokoa used a local clay, “red clay” and there’s been some discussion in various permie forums on whether or not “red clay” is necessary.  No, it is not–any LOCAL clay will do. Please, please, please don’t go buy clay unless you have none in your local ecosystem (and chances are, you do). In most places on the planet, clay will be part of your natural subsoil and its just a matter of finding some.  Look when people are digging holes into the subsoil, look at eroding banks of rivers after flooding, look at new construction–you will see it.  Its heavy, retains water, and is sticky. The reason I say don’t buy any clay is because its very fossil fuel intensive to ship due to its weight. In PA and in Michigan, when you dig down, you can easily find clay. I prefer to dig mine out of banks by streams or the side of the road. I knew of a wonderful bank by a forest stream, so I went on a hike to get some.

Clay bank in stream

Clay bank in stream

I used my hori hori to dig my clay; the hori hori is a Japanese garden tool and is my favorite foraging tool. To dig your clay, literally any little trowel or shovel will do. Since I’m digging it from a soft bank, I primarily took clay  from the bottom of the bank where it already had spilled over to prevent further erosion. I used a doubled plastic shopping bag to put the clay in. After digging, I put it in my bag and lugged it 1/2 mile back up the mountain :).  Of course, not a week later, I saw a bunch of clay deposits on the side of a back country road, having been dug up from last year’s plowing.  Ah well!

Digging the clay

Digging the clay

I pretty much got as much clay as I could carry up the mountain all that way, or about 25 lbs. The recipe I’m going to give you is based on simle ratios, so however much you get is fine.

 

Other Supplies You’ll Need

Before you set about making your seed balls, you will need some other supplies.  I should also mention that seed ball making is VERY MESSY and should, at all possible, be done outside or in like a dusty garage or something.

Compost: In addition to clay and seeds, you’ll need some sifted and finished compost or top soil (something seed free). Chicken-created compost, as is any home compost or worm castings. Any rich soil will do. If you think you have unwanted seeds in the soil that you don’t want to spread, you can bake the compost at 350 degrees for 10 minutes (but this may kill off other microbial life, so be warned).

A large plastic bucket is necessary for mixing. A 5 gallon bucket works well.

A bucket of water for cleaning your hands and adding water to the mix. If its cold outside, make it warm water!

An old towel is also a good idea for cleaning your hands.

A small tarp or large garbage bag.  This will be for sorting out your clay, adding your seeds, and so on.

A few friends. Good friends make seed ball making fun!

 

The Process

The process is simple enough, and I took photographs of each step to help you along. The first thing you want to do is to make sure your compost and your clay is free of debris, woody material, leaves, or stones. Since my clay was wild clay, we had some sorting to do. It was a little wet, but that was fine. It could have been a little dry as well. If your clay is super wet, you might want to lay it out for a few days to dry out a bit before starting. The key is finding that “just right” texture that is more on the dry side than the soupy side.  Most clay you dig right out of the earth will be the perfect consistency.

Sorting the clay

Sorting the clay

We took out the big lumps, sticks, and rocks.

 

Next, you’ll want to measure your clay. You want to use a ratio of about 2 parts clay to 1 part compost–enough to form nice balls. Part of this will depend on the kind of clay you have (and if it is pure or has anything else in it, like a little bit of sand). We used a flowerpot to measure out or clay (2 parts clay).

Measuring clay

Measuring clay into the bucket

We added our finished compost (1 part) and mixed the clay carefully.

Mixing the clay and compost

Mixing the clay and compost – good to get your hands in the soil!

After mixing, we tested the seed balls to see if they stuck together.  Sometimes, you might need to add a bit of water, depending on how moist the clay was. We added about 1 cup of water to our bucket and then checked to see if it formed a ball. If it forms a nice ball, its ready to go.

Testing the seed ball

Testing the seed ball

 

Paul and Sandra checking the mixture

Paul and Sandra checking the mixture

At this point, we found that its helpful to spread the material out on the tarp/plastic bag so that you can get an even amount of seeds in each ball.  After spreading out our mixture,  we have begun to add aster seeds.  You pretty much add as much seed as you like–the balls that we’ve made this time and in the past generally had a lot of seeds!

Spreading out material and beginning to add seeds

Spreading out material and beginning to add seeds

We added a lot of seeds–in this batch, it was what I could find: blue vervain, pleurisy root/swamp milkweed, blue vervain, milkweed, and some stinging nettle.

Our lovely seeds spread out!

Our lovely seeds spread out! The milkweed puffs don’t seem to matter (and in fact, seem to give the balls strength).  Neither do bits of dried plant matter, etc.

Once the seeds were spread out, we mixed everything together and began forming our seed balls.

 

There are a few strategies to make the balls–one that Paul showed us was to roll out a long “worm” (ok, it totally looks like a turd) and then break off smaller bits, forming them into balls.

Forming balls

Forming balls

We made a good number of balls–probably 120+ with the mixture we had made.

Making seed balls together!

Making seed balls together!

Drying your balls

Since its winter here and the weather is generally quite chilly in January, I ended up laying my balls on my seed starting rack that I just put up. It is near a heat register, which allowed them to dry quite quickly. I put them down on some paper bags I had cut up.

Seed balls drying out!

Seed balls drying out!

Blessing your seed balls

Of course, no magic seed ball would be complete without a blessing.  So many things you can do for this, and I think any blessing you give will help set your intentions for the seeds to grow. A few ideas:

  1. A nice blessing oil that you can use to touch each seed ball saying a small prayer
  2. An elemental blessing (four elements) or three druid elements blessing
  3. Put them in the center of your circle during a druid holiday.  I’ll be blessing my most recent batch at Imbolc in a week or so.
  4. You can make these on a full moon, on a holiday (Samhuinn or Yule being a good example) for added effect.

 

Scattering Your Seeds

Finished, Blessed Seed balls are ready to go!

Finished, Blessed Seed balls are ready to go!

Scattering the seeds is a huge part of the fun.  I like to make extra and give them as gifts to those who would appreciate them–then the seeds can go even further.

 

The easiest way of scattering them is just tossing them wherever you want them to grow.  Remember that some seeds need a cold period (cold stratification) so tossing them even in the wintertime isn’t a bad idea!

 

The sky is the limit in terms of these seeds. Make yourself a little bag, take it with you where you go, and have fun!  With each toss, you regenerate the land, bless the land, and scatter abundance.

Wildtending: Refugia and the Seed Arc Garden

Over the course of the last six months, I’ve been discussing in various ways philosophies and insights about helping to directly and physically heal our lands as a spiritual practice, weaving in principles of druidry, permaculture, organic farming, herbalism, and more. Specifically, I’ve suggested that we can have direct, meaningful, and impact benefit on our lands and through the work of our “healing hands” we can help heal the extensive damage caused by humanity. The reason is simple: we have lost so much biodiversity in so much of our landscapes; even our forests are in many cases, pale representations of what they once were in terms of biological diversity. This is true of tree species, plant species, animal species, insect life, soil biology, mycology, water-based life and so on.  While nature has the ability to heal herself, with the help of humans, she can do it much more effectively–and that’s where we come in.

 

Fall foliage rising above...

Fall foliage rising above…

In my last post, I discussed the importance of physically healing the land and building biodiversity through scattering roots, nuts, and seeds–this gives nature the building blocks she needs to do some of her healing. I also discussed balancing wildtending with wildcrafting and seeing both as a spiritual practice. In this post, we are going to explore another angle, take this stream of thought it a bit further, and explore the concept of refugia.

 

Refugia

Refugia is a concept discussed by E. C Pielou in After the Ice Age: The Return of Life to Glaciated North America among other places. In a nutshell, refugia (also called “fuges”) are small pockets of life that were sheltered from broader happenings on the earth that destroyed a lot of other places.  In terms of Pielou’s work, refugia were small pockets of life that were for various reasons from the worst of the effects of the last ice age when the rest of the lands were barren and covered in ice. These isolated pockets survived as a sheltered spot, a microclimate, a high point, and so on. When the glaciers receded and left a bare landscape devoid of topsoil or life, it was these refugia that allowed life to spread outward again, repopulating areas in North America covered by glaciers. Of course, Refugia aren’t limited to North America–they are a worldwide phenomenon, and even our human ancestors, at various points in our history, have used them to survive challenging environmental conditions.

 

In the Anthropocene, that is, the time of human-dominated ecological change we are currently all experiencing, things are a bit different than in glacial North America.  But things are not as different as you might think. For one, the loss of biodiversity and essentially inhospitable landscape can pretty much sum up the 40,000,000 acres of lawns currently in cultivation (in the US alone), the 914,527,657 acres of conventional farmland (in the US), and the amount of concrete and houses taking up land (statistics for which I cannot find). We also have wild areas that, as I’ve described in my last post, have been subject to pillaging and resource mining–these areas are a lot less diverse than they once were. The spaces that aren’t being actively pillaged likely are recovering from pillaging (at least where I live out here) or are subject to their own duress–and the few spaces that are supposedly “safe” and “protected” are constantly under threat from new bills or legislation, logging, mining, etc.. And so, we have a situation where a biological life, generally, has a lot less space to grow and thrive unhindered.  As my post described earlier, we have evidence of the loss of biodiversity in a wide range of ways.

 

Given this, I believe that the concept of refugia is a useful one to consider–and even enact–given the circumstances that we have going on here now. A lot of  us don’t have control over what is happening in the land around us, but we can work to help cultivate small spaces of intense biodiversity, spaces that preserve important plant species, then we can put more of the building blocks back into nature’s hands for the long-term healing of our lands.

 

A rare woodland lady's slipper--the only one I've ever seen in PA

A rare woodland lady’s slipper–the only one I’ve ever seen in PA

Creating Refugia: Goals

We can cultivate refugia in cultivated/human dominated spaces (like lawns, etc), or we can create them in wild spaces (forests, wild fields) that we know will be safe for some time. Today I’ll mainly be talking about cultivating refugia on a small piece of property, and at a later point, will return to cultivating refugia in wild spaces.

 

In the permaculture and organic gardening communities, people have been long creating spaces that are intensely planted, that may be perennial or annual in nature, but they might be doing them with different goals. Most often in permaculture practice, the goals are intensely focused on the site–the goal of bringing a degraded piece of land back into healthy production, with a range of yields, some of which are beneficial to humans, and some of which are beneficial to other life. In other words, permaculture designers often use a kind of sanctuary model. For organic farmers, they may have many of the same goals, but different (more annual) means; both may be interested in some economic benefits as well.

 

Working to actively create refugia can add and compliment these existing goals in the sense that we are creating a protected place (physically and magically) that is richly biodiverse with the idea that this biodiversity can spread if given opportunity (or if we spread it ourselves–you might be able to see where I’m going with this!).

 

I would like to suggest that each of us, as we are able, create biologically diverse refugia–small spaces, rich in diversity and life, that can help our lands “whether the storm” and a place which we can grow seeds, nuts, and roots to scatter far and wide. Or if we are already cultivating biologically diverse gardens, homesteads, sacred gardens, and the like, we add the goal of becoming refugia to our plans–and plant accordingly.  I would like to suggest that we can see this not only as a physical act, but as a sacred and spiritual practice.

 

I’ve been working through this idea quite a bit since I moved back to my home state over the summer. In the process of developing my own refugia site using permaculture principles and sacred gardening practices, I have started with a number of goals. Your goals might be different depending on your situation, but I thought I’d share mine as a good place to start.

 

The refugia garden will contain plants that:

  1. Native or naturalized to this region.
  2. Currently rare or non-existent in the surrounding ecosystem.
  3. Slow growing or hard to establish.
  4. Offer some key benefit to the ecosystem (nectary, nitrogen fixer, dynamic accumulator, wildlife food, etc)
  5. Offer some key benefit to humans (medicine, dye, fiber, food, beauty, spiritual significance).
  6. Are able to grow without human influence or cultivation long-term (perennial focus or self seeding annuals).
  7. Can be spread by nut, root, rhizome, or seed (to think about how to repopulate these species outward).
  8. Are well positioned in terms of how my climate will be changing in the upcoming century.

The refugia will be:

  1. A teaching and demonstration site for others
  2. A site of peace and beauty
  3. A sacred place  for humans to commune, reconnect, and grow
  4. A site of ecological diversity and healing for all life

 

Refugia: Functions and Outcomes

The Refugia garden is, of course sacred garden, a magical place where we can spend time and simply enjoy getting to know these plants, many of which are hard to find or impossible to find in our surrounding landscape.

The other way we might think about these refugia gardens is that they are seed arks, that is, little places where biodiversity and life can spring forth once again.  I’ve been taking to calling the garden I’m designing the “seed ark” for that reason!  We can use this site to grow and scatter seeds, nuts, and roots far and wide. As an herbalist and wild food forager, this is nothing new–taking seeds from wild plants this year and spreading them just a bit further or into new areas.  Ramp seeds, for example, can be gathered the fall and spread easily enough in wet woodland areas, hickory nuts can be planted, and so on.  The refugia garden makes it easier to do that–you will have an abundance of seeds, nuts, roots, and so on in a few short years or less that can be scattered to bring biodiversity back.  Otherwise, you are buying seeds or maybe finding them in the wild when possible (but where I’m at, a lot of what I’m hoping to spread and add to this garden simply doesn’t exist in the wild any longer).

 

Cultivating biodiverse spaces

Cultivating biodiverse spaces

Third, the space itself will be biodiverse and welcoming. Its amazing what a tended space with perennial plants can become in a few short years! Make it a place where people want to go–and add some signage talking about what you are doing!

 

Fourth, when I lived on my homestead in Michigan, one of my favorite things to do was to give away plants–plants are abundant and multiply, and you can easily split most perennials after only a few years.  There are more than enough to go around.  This means that others, too, can be blessed with these rare plants–the more sites like these, the better.

 

Fifth, and most importantly, is the idea of making a difference.  You have no idea what the long-term implications will be of introducing these plants back into the landscape–but the important thing is doing something, we put one’s feet on the path, and seeing where the journey takes us.

 

Refugia Garden Plants

You will want to think carefully about what kind of ecosystem you are designing your refugia garden for–is it full sun? dry? part shade? moist? A woodland?  The good news is that many different needs exist, so you can design a garden for almost any condition.

 

Since we are thinking long term with this principle, I think its a a wise idea to look 10, 20, 50, 100 or more years down the road in terms of climate change.  How will your immediate climate change in the upcoming century?  Will it get hotter, wetter, drier?  Are there species that are rare/at risk, but well adapted to these changing circumstances? A few good resources exist for this online, including NASA’s predictions and information from the US EPA.  I was able to find a specific guide for Pennsylvania (in PDF), which provided exactly the information I wanted to know (about temperature, weather, snow cover and more–as well as about different emissions scenarios)–you should be able to find something similar!

 

Here are some design lists to get you started for at temperate climate (nearly all of these come from the United Plant Savers At risk and To Watch Lists):

  1. Perennials and self-seeding annuals in full sun: Swamp Milkweed, Milkweed, Echinacea, gentian (wet), blue vervain, New England aster
  2. Edge Plants: Part shade, on the edges of forests (bloodroot, black cohosh (damp, part shade), Spikenard (some moisture), Lobelia Inflata
  3. Swampy Plants with Light: Calamus, Horsetail, Cattails (growing rare in some areas, like in MI, due to phragmites)
  4. Swampy Plants in Forests: Ramps, Woodland Nettle, Skullcap, Stoneroot
  5. Dark forest plants: Wild Yam, Goldenseal, Blue Cohosh, Ginseng, Partridge Berry, Mayapple, Lady Slipper Orchid, Trilium
  6. Trees: Slippery Elm, Chestnuts, Butternuts, Paw Paw, Hazels, others unique to your bioregion.  For this, I like to think about the species that are slow to return or that need a leg up!

Of course, you’ll also want to think about sacred gardening techniques as part of your refugia garden–as above, so below, as within, so without.  I have a few good articles on these topics to help you along. We’ll continue this discussion in next week’s post, when we look at the beginnings of the refugia garden I’ve been working on for the last six months :).

Wildtending, Earth Healing, and Gathering and Sowing the Seeds

Calling all land regenerators, earth walkers, and friends of the weeds!  You can help heal our lands, today, with the resources you have and the love you have to give.  What if, instead of doing less harm or less baad, we could do good?  We could work to heal?  In this post, I’m going to talk about the process of gathering, scattering, and sowing seeds, nuts, and roots in regenerating our lands. This perspective is of the wildtender, the seed scatterer, the weed wise wo(man). This is four-part series on Wildtending that I’ll be presenting over the next month–the first giving the “how to” and philosophy (this post) spiraling from my earlier writings throughout this year. So, grab a handful of seeds, nuts, and roots and let’s get started.

 

The Man Who Planted Trees

I recently came across a story called “The Man who Planted Trees and Grew Happiness” by Jean Giono. His story talks about the actions of one man, Elzéard Bouffier, who planted trees in a barren plane, and over a period of years, planted a huge forest on the barren landscape where he lived–the forest brought back water, people, and abundant life. One man’s small mission ended up transforming the lives of so many. Before you continue reading my post, I really, really, really suggest you stop and read his story.  (A PDF of the full story is here: The Man Who Planted Trees and Grew Happiness; A Youtube Animated Video is here.)  This story is empowering–it shows us that the actions of one person, determined, over time, can really regenerate a whole ecosystem.

 

Wild crafting and wild tending

I talk a lot about wildcrafting on this blog, both in terms of wild food foraging and healing medicine. And I firmly believe that gathering from the land is important. Wildcrafting is the half of the equation that gets people into the woods or into a field of weeds–going off to find wild mushrooms or berries, reconnecting to nature, and taking nature within ourselves. Its the half that encourages people to help protect wild lands and places.  Its the half that allows nature to heal us through her mere presence and through her medicine. Its the half that helps people appreciate nature and her bounty–but its only half of the equation and that’s an important piece to understand.

When you forage in lands that are abundant and healthy, you can’t see the need for doing anything but being present and thankful, maybe taking a handful of the seeds from what you are harvesting and scattering them a little further as a sign of thanks. However, when the plants that you found in abundance in one area are non-existent in another, you start to see patterns of problems that emerge. In fact, it was my wildcrafting practice in PA, in such damaged and pillaged lands, that has led me to this line of thinking and understanding.

Stories like “The Man Who Planted Trees” remind me of the importance of balance, a principle resonated in the ying-yang, or the sun-moon, or any other balanced pairing.  This is that wildcrafting (that is, ethically harvesting from  from nature) must be balanced with wildtending (that is, returning to or giving to nature). Our lands desperately need wildtending.

 

A Partner in Healing the Land

The web of life

The web of life

The most important thing to understand about wildtending is this: Nature already knows how to heal herself.  All we have to do is to help setup the right conditions for healing. We need to literally sow the seeds and help the soil–and nature will do the rest!

 

The problem we face today is simple: nature doesn’t always have the seeds or resources she needs to heal. We have a tremendous loss of biodiversity (both plant and animal life) caused by severe damage to our lands, from clear-cutting or logging forests, to creating of monocrop industrialized agriculture and lawns, to spraying and toxins. Mines and factories are polluting our rivers. Our topsoils are being eroded at an alarming rate. On top of this, our infrastructure (roads, fields, cities) and human activities prevent the natural spread of seeds and roots; further, the decline in bird populations and wildlife that would spread the seeds mean that less seeds are spread. At literally every point in our ecosystem–something is causing damage.

 

Finally, humans themselves, who used to tend the land and spread seed regularly, no longer engage in this practice.  We don’t know how, for one, and most of us are afraid to do so, for fear of causing more harm.  Even for those who see the land as sacred, who hear the land’s call–we are so afraid to do anything that might harm her further.

 

And yet, the need is great. Most of our forests and lands–even those that *appear* healthy when you walk into them, are currently devoid of may major medicinals and botanicals that once grew abundantly there.  Many critically endangered plants don’t thrive on disturbance like their weedy cousins–rather, they thrive in areas that are undisturbed.  And what forest or field has remained undisturbed in the last few hundred years, at least in the USA? Very, very few. This means we have a situation where its harder for nature to heal because she lacks the seed stores and biological diversity to do so.

 

I’ll give you an direct example here of what I mean–in the forest below my parents’ house, almost 90% of it has been repeatedly logged–except for about a 5 acre section which, for whatever reason, has been largely spared.  This section is perfect for growing certain wet and dark-loving forest plants due to its wet conditions and small early-year springs.  Abundant ramps, along with blue cohosh, white and red trillium, may apples, and trout lilies are all over this small piece of land. Everything I’ve listed, with the exception of trout lilies, show up on one of the United Plant Saver’s “at risk” or “to watch” lists–endangered medicinal and key species of plants, now disappearing from our lands. An invisible line is present in that forest–as soon as you step into the areas that have been logged within the last 30 years, the forest floor is no longer carpeted with these spring plants–instead, its mostly bare on the forest floor. Now to be clear–nothing else appears to be changed–the forest canopy is still there, the larger trees grow around.  Only knowing the history of this land, and where has been disturbed, and where hasn’t been, allows me to understand the dividing line between ecological sanctuary and ecological wasteland.

 

A carpet of magical plants...this is the area that hasn't been logged recently

A carpet of magical plants…this is the area that hasn’t been logged recently

There are lots of spaces just like this forest–spaces that used to have important plants and biodiversity, and due to various human activities, no longer do.  Only knowing what once grew there can help us bring it back. The practice of wild tending and seed scattering is putting the tools–the plants–back in nature’s hands for healing work.

 

 

Principles of Wildtending: What to Do?

Wildtending can take many different approaches, but the one we’ll talk about today is the magic of the seed. The magic of the seed is something that each of us can know. A simple practice is to start a seed on a paper towel and to simply watch it grow.  The lessons within the seed are profound. You get this same experience when you watch sprouts on your counter–that magical seed breaks forth from its casing and sends roots down and a shoot up.  Some seeds are so special that they pull moisture towards themselves and retain it for earlier and easier sprouting. It is embracing this magic of the seed where we can start our work.

 

How do I know what do do?  The first big question in wildtending is this–how do I know what to sow? How do I know it will be beneficial and not harmful? The two keys are the act of careful observation and second is ecological knowledge.

 

Into the forest...

Into the forest…

Careful observation. As I grow more and more deeply into my herbalist practice, it has given me perspective on the number and abundance of plants of many different kinds. Where you can find calamus (sweet flag), skullcap, or lobelia; how rare plants like goldenseal or even black cohosh are to see.  As a permaculture designer, I also know how to look at ecosystems and understand their needs–how they function, the different roles of plants, and how to encourage ecological succession and healing.  These two perspectives, I think, help me answer this question.

 

This question must be asked and answered as locally as possible–what your lands need depend on what they are lacking, and you figuring out what that might be.  There are, however, a few places to begin. I want to draw your attention to an organization that has been around since the 1970’s, started by Rosemary Gladstar called The United Plant Savers.  They have a list of plants currently endangered or nearing being endangered–this list, I find, is a good place to start. When you study this list, you can see that the plants fall into a couple of different bioregions and a couple of different groupings.

 

I would also draw your attention to ecological and natural histories of the area–what exactly grew in your region, in the various biodiverse microclimates, before the present day? Are there areas that have been reseeded with native plants that you can go visit and learn from? These are good places to look.  For example, a set of local books (nearly all older) helped me fill in the gaps.  About six months ago, I found key information on what PA’s forests had been like prior to clear cutting in an old, hardbound report from the PA Department of Agriculture’s forestry division published in 1890.  They had a list of the makeup of PA’s forests with percentages of trees that allowed me to know exactly what trees were here once, and what trees had thrived here, prior to logging.  I compared this to what I find in the forests now, and have a clear sense of what kinds of nuts and tree seeds I want to bring back (hardwoods like oak, hickory, walnut, butternut, and chestnut top my list–especially chestnut, which used to comprise almost 20% of our forests!  I don’t think this was by accident, but by careful tending on the part of the Native Americans who lived here and tended the wilds).

 

How do I know I won’t do more harm than good? I also want to speak here about fear.  A lot of people don’t want to do this kind of thing cause they are afraid of screwing up nature, planting something “wrong.” Let me tell you–so many people are doing things wrong right now, and very little of it has anything to do with wanting to be of service and help.

 

I suggest using your mind and your heart.  In terms of using your mind,  As long as you research carefully,stick with native or naturalized species, and target areas that really need your help (see below), its hard to do something wrong.  You don’t have to start by healing every damaged patch of soil–pick one or two places to target your energies, pick one or two species of plants to work with (milkweed or pleurisy root are great first time plants for my bioregion) and start there. Its also important to use your heart. Trust your intuition here, listen to the voices of the land, and know that your heart is in the right place.

 

Principles of Wildtending: How do I know what to plant?

 

Different ecosystems require different kinds of seeds and approaches. I have divided up my efforts here based on the ecosystem and immediate need. Let’s start by examining the concept of a “plant guild” in Permaculture and then move into some specific approaches based on different ecosystems.

 

Understanding Plant Communities (Guilds): If you know enough about ecology, you’ll start to understand that a healthy ecosystem has a variety of self-sustaining systems; each plant has a particular role. This is why you often find the same groupings of plants in the same area–they form a “guild” that all work together (I think about the spring ephemeral plants in the patch of forest I discussed earlier–ramps, dutchman’s breeches, trillium, mayflowers, and blue cohosh along with woodland nettles, all under maples, oaks, and cherries primarily).  Our goal, as land tenders, should be to help cultivate these self-sustaining plant guilds and re-introduce plants that were once part of these healthy ecosystems.

 

Permaculture design typically recognizes seven kinds of plants in terms of the height of the plant (the horizon). For example, in a mature forest, seven layers (especially on that edge of the forest) is present: the tree canopy (overstory; tulip poplar, white pine, oak); the understory tree (shorter trees; shade tolerant like hawthorn, pawpaw or hemlock); shrubs (blueberry, spicebush, brambles); herbaceous (stoneroot, ferns, blue cohosh); groundcover (ramps, wintergreen, patrtidgeberry); vining (ground nut, wild grape); and the root zone (which has itself different levels). Fields, edge zones, and the like may not have all seven layers. Logged forests or those that lack ecological diversity also likewise might not have all seven layers. (For more on this in a home gardening/home ecosystem context, look at material found here and in the really great free PDF here.).

 

Likewise, permaculture recognizes that a healthy grouping of plants in a forest or field or anywhere else is not a monocrop but a set of plants that often work in conjunction (that’s not to say there isn’t competition, but there is also a lot of collaboration). We call these plant groupings “guilds.” These could include nitrogen fixers (most legumes), nutrient accumulators/dyanmic accumulators (those that pull up nutrients from deep in the soil, like burdock or comfrey); nectary plants (pollen and nectar plants), biomass plants (those that create carbon-rich soil; like leaves from the fall); along with any edible or medicinal qualities. Other plants may provide beneficial shade, provide a strong trunk for a climbing vine, and so on. And I’m only talking about plants here–there’s also fungal activity and the soil web of life, animal foraging, insects, weather, microclimates, and much more, all working together.

A field of milkweed--a rare sight today.

A field of milkweed–a rare sight today.

 

As complex as these systems may be, they also break into a few distinct considerations we can use when selecting what seeds to scatter:

  1. The height of the plant and growth habits
  2. The plant’s own needs for light and water
  3. What the plant does and offers (consider for many herbs bloom times and nectar)
  4. The plant’s endangered status more broadly or population locally
  5. The distinct context you are planting; considering long-term growth and other people’s actions

I haven’t given you specific lists of plants here because my lists would not be the same as your lists–this is work that each of us needs to do.  I can share my lists, and  I hope that others can share theirs as well!  I will be sharing some of my typical lists below.  I’d also recommend for those really serious to this work to check out Dave Jackie’s Edible Forest Gardens books–they contain the most detailed information on plant guilds for more cultivated plants (although I am generally distrustful of the herbal information in their books, they are otherwise really fantastic).

 

Ecosystems in Need of Wildtending: Places Nobody Cares About

James Howard Kunsler talks at length about the places and spaces that “nobody cares about” in relationship to urban planning and architecture.   I believe we can apply this same principle to our lands. The strip of bare earth behind a strip mall; the insipid moncrops along our highways; the recent construction site stripped bare of its soil; even the logged forest quickly regrowing.  These places, places that have been exploited and stripped, are prime areas for us to begin our wildtending work.  Why? They are places that nobody cares about, that nobody is tending–and those are the places that need wildtenders the most.

 

Bare Earth, Damaged Soil.  Sometimes you come across a place that has no topsoil and is simply exposed bare earth. These kind of situations, from my perspective, are “triage” situations–and this is where the plants that many call “invasives” thrive (after the soil is re-established, these plants almost always disappear and ecological succession continues). Road construction is a good example; when they are done, they maybe will scatter some seeds or plant some grass, but really, a lot of it just sits bare.  Another good choice is a bare area where logging occurred and its having difficulty coming back.  Or, one that I’ve been studying quite a bit since returning home–a “boney dump” where mine refuse (primary shale, still bare after 50-100 years) was piled up in huge piles and left to sit (I’ll write about these at length one of these days).  Or when the utility company comes through and digs something up, then leaves without planting anything.  There are lots of “bare earth” places in our landscape, and usually they are neglected.  These are *perfect* opportunities to begin our work as land tenders!

 

In these kinds of situations, think really carefully about how far along the ecological succession line you want to encourage this piece of ground to grow.  If its under power lines, planting a bunch of oaks is not the wisest course of action because in 20 years, they will be cut down.  Instead, here, I’d encourage a herbaceous and groundcover plants would work well or shrubbery that won’t get that high and that will provide good nutrition or forage or nitrogen fixing or whatever it is you want to provide. The combinations of plants that I’ve used on these kind of situation are:  butterfly weed (pluresy root) being one of my favorites and on the endangered list, milkweeds, along with burdock, Echinacea (mid-season bloom), New England Aster (for late blooms), Mullein (medicinal), and Alfalfa (nitrgoen fixer, mid-season bloom).  These plants thrive in full sun kinds of situations and once established, are perennial.  Not to mention that if there isn’t spraying happening, you can come back at some point, gather more seeds, and maybe even some medicine if the conditions are ok for it :).

 

Places no one cares about...

Places no one cares about…

The Monocrop. Along our highways in many parts of the USA, we see the monocrop.  Driving to visit friends and observing the highways in different seasons of the year was actually one of the inspirations for this whole line of thinking and practice–I was thinking to myself how many millions of acres are along highways and how so few of them grow anything beneficial to the land. These are also, in James Howard Kunsler’s terms, spaces that nobody cares about.

 

In the case of many of our highways in PA, they only mow the very edges, and many of them are on un-mowable hillsides.  Usually after road construction, bridge building, etc, the highway has been replanted with crown vetch or grass….essentially, a monocrop.  The thinking here is not about the ecosystem at all but about keeping something on the surface to prevent drainage and erosion. But, dear friends, we can do better.  I actually like some of the same mix for this that I shared above–in this case, my focus is really on nectar-producing plants to help our pollinators along.  My other focus is on making sure there are pockets of plants that can function like “arcs” to spread ones that we need more of along. For these spaces, I use seed balls (see my upcoming 3rd post in the series) which can easily be lobbed from a car when nobody is looking or late at night!

 

Another place that’s good for this is along train tracks–again, places nobody cares about.  You can cultivate really incredible and diverse ecosystems here on these edge spaces.

 

The Nooks and Crannies: There are lots of little nooks and crannies, small patches of land without much growing on them.  They are really all over the place–just open your eyes and see what you can add :).

 

Ecosystems in Need of Wildtending: Established Ecosystems

The strips of bare land are only one kind of wildtending that can be done.  After nature begins her own process of healing, you’ll find a beautiful tangle or thicket of wild plants, although, depending on the area, you might not find diversity.  Here, our mission is a bit different–simply to bring more biodiversity and help support waning plant populations.

 

The Recovering Edge of Land. You’ll come across the wild patch that was once barren and has sprung up again–this collection of beautiful plants (not weeds) often comes forth from whatever was there before in the soil and remained or whatever was wind-blown or bird-dropped into that small space.  In my area, these small patches are usually full of goldenrod and late-blooming white aster, maybe some brambles or staghorn sumac.  I like to add a bit of diversity to these small patches and encourage the spread of certain kinds of plants–milkweed is a favorite of mine for these spaces, and if its a little damp, I also like to add st. john’s wort, blue vervain and echinacea.  I also like to plant hardwoods here to help encourage ecological succession long-term.

 

The Recovering Fields.  Then there are the fields that were once farmed, and for whatever reason, are no longer farmed and are slowly returning to forest.  I have a two-pronged approach for this–one is to encourage plant diversity during ecological succession (and my favorite for this are the plants mentioned above as well as berry crops like wild black raspberry), but my longer goal here is to spread hardwood species of trees that are very rare.  My particular selection of trees is based on the context of Western PA–these are the trees that don’t recover well after logging and/or were intentionally cut: oak (especially white oak), chestnut (blight resistant), slippery elm (endangered), hickory (of all kinds, especially shagbark), butternut, and walnut.  I also think about the understory trees and the need for other kinds of fruit, and plant hawthorn and apple trees (and pawpaw, especially, if I can get my hands on seeds).

 

Woodlands. Just because you see a mature woodland doesn’t mean the species growing there are necessarily all the species that once did.  For regenerating this kind of space, I focus my energies on targeted endangered species that need to be re-introduced to our woodlands.  I do this carefully though, depending on the kind of forest I’m in.

In Pennsylvania at least, this land was almost entirely stripped to the bare earth during the logging boom that started in the 19th and carried through till the early 20th century.  Even since then, logging of much of PA continues.  While many of our lands repopulated (as nature has a way of doing that), delicate species may not have repopulated with them.  Delicate species, often those having high medicinal value or having slow propagation times (or both) have never recovered.

Scattering New England Aster seeds....

Scattering New England Aster seeds….

 

Sites that will not be logged again– This is typically where I focus my energies in forests currently.  These are sites that may be actively protected (State Forests or local forests) or other lands that are private but owned by people who won’t cut them. After the devastation of logging 100 years ago, a lot of forests around here are now 2nd or 3rd growth forests.  The 500 acre patch of land here that I often visit here in my town is like that–you can find remnants of buildings and foundations in there, and there are fracking wells in there, but largely, the land has regrown. Its primarily a tulip-chestnut oak-red oak-maple forest, with a lot of birch and a few beeches as well.  Its a healthy forest in terms of trees, but there isn’t a lot of forest floor plants.  So my focus in this area is twofold.  First, I work to bring back chestnuts, which once comprised upwards of 15-20% of our forests.  I do this by planting chestnuts in areas where there is a “gap” with the hopes that they might make it–e.g. a large tree has fallen, allowing a patch for something new to grow up.  I also plant understory trees that can make it–paw paw here is my favorite of these.  Second, I work to bring back woodland medicinals currently under severe threat: goldenseal, ginseng, and black cohosh. There are others, but these are the three I’m learning to grow and cultivate, both in terms of how to help them grow and also in the specific ecosystems they like.

 

Sites that will be logged again – I don’t always do much with these sites in terms of planting new medicine or trees, as I’m still learning which plants can recover from this kind of abuse. Right now, most of my work with forests in the logging rotation is energetic healing work (more on this in later posts, some of this is also here).  I think this will change as I discover which plants can survive and which can help a forest recover quickly.  As a simple example of this, I return to the patch of forest behind my parents’ house.  I see what the logging does to those critical woodland species, and I’m not sure trying to bring them back in the face of more logging makes any sense. My point is that sites that have ongoing ecological devastation might not be the best for this kind of work–but there’s still much we can do.

 

Wildtending as Everyday Practice

Now that we’ve talked about what to plant, where to plant it, and all of that, its time to talk about how to build this into your practice.  It can actually be really simple and all it takes is a little extra preparation.  If you are already in the business of going outside fairly often, have some seeds or nuts with you that are appropriate for the areas where you’ll be planting. Seeds are resilient–even if they are planted at the wrong season, they can often survive in the wild and come back up the following spring.  The very first and best thing you can do is start scattering seeds that are appropriate, popping nuts in the ground, and go from there.  If you see small seedling trees coming up that won’t make it where they are sprouting, dig them up and take them somewhere where they will thrive.  This work is simple, and can be built into your existing forays into this great, beautiful planet.

 

Concluding Thoughts

I’ve outlined a number of different ways you might work to be a wildtender as much as a wildcrafter.  I hope you’ll take up the call! Look for the plants that we need in more abundance that benefit our ecosystem, that heal our bodies, that encourage health and forage.  Start with the list on United Plant Savers, and also consider trees that are in need of more planting in your bioregion. These plants and trees…let’s sow them–everywhere.  Scatter them far and wide.  Gather their seeds and spill them out of our skirts and pockets.  Throw seed balls (I’ll talk about these in an upcoming post) into recently grated highway dirt piles, “waste land” or stripped soil. Let’s work with our plant allies to put down the deep roots and begin the healing process.

Introduction to Wildcrafting and Foraging, Part II: Places to Gather, Ethical Harvesting, Avoiding Pollution, and Foraging as Spiritual Practice

This is my second in a two-part series on how to wildcraft and forage successfully. The first post dealt with supplies for foraging, resources and how to learn the skills, and understanding timing. This post will talk about places to gather, avoiding contaminants in the landscape, the ethics of harvesting, and the spiritual side to foraging and wildcrafting.

 

Where You Gather: Kinds of Property

Wild blueberry bushes in a bog!

Wild blueberry bushes in a bog!

Wildcrafting obviously requires you to go out into the land and find what you need. There are different kinds of places you can go—your own backyard/land, parks, abandoned lots, friends’ land, and so on. Each location has some benefits and as you start wildcrafting and foraging, you will find your own spots that you will return to again and again and again. Here are some of the kinds of places that I go:

 

My own land. Since I know it best and am out there every day, I can observe the changing landscape as the seasons pass. I know the history of the land, I know how much of a particular plant is usually in season, and I can know how much to ethically take since I’m the only one taking. So obviously, if you have your own land, this is a wonderful place to harvest. A lot of people don’t have access to some acreage, however, and this leads us to….

 

Friends/Neighbors/Family Private land. If you can’t harvest on your own land, or don’t have your own land, finding other private land (such as that of friends, family, or neighbors) you can harvest from is really a great thing. You can ask them about the land’s history; you can harvest without anyone else around, you can know just how much to take, and you can share the joy and abundance of the harvest with others. I have found that if I approach a friend or neighbor about wildcrafting from their land, they are often not only willing to let me onto their property but also interested in learning more (and yes, this often even works with complete strangers!) This creates a space to teach them about the sacred medicine of their own landscape, which only deepens their appreciation for the land. I have also found that for those who already value their land, they love it when you appreciate and value it also. For example, there is a spot I harvest cattails from along a road for making paper each spring, and a couple walking there had the land across the street. They asked me what I was doing, and I told them, and they invited me into their property. I was not only able to gather more cattails there, but also found a bunch of recently dropped willow branches to make a basket and some cattail shoots for making a nice stir fry. They were excited to learn about their property and invited me to come back anytime. I’m reminded here of my 85 year old neighbor who has an 80-acre farm; we tap trees, harvest apples, forage for herbs and berries, and so much more there—and he’s so happy that someone else values it.Of course, one does need to be careful of who one asks—some people just don’t want others on their property. There also might be a gender bias in this—my good friend, who I harvest with often, says that people are much more likely to say yes to me than to him alone (he has long hair and a beard and maybe he looks a little unscrupulous).

 

Public lands. Not that long ago, the idea of a “common” land (or “the commons”) was quite a strong one. However, in the 20th century that idea largely shifted and now the emphasis is on pristine preservation (Wendell Berry discusses this concept much further in The Unsettling of America: Culture and Agriculture). The idea is that the land will be soiled if someone takes something from it—and this is true, in a manner of speaking, because few people today know how to harvest and take ethically. Yet these intensive obsessions with pristine preservation sit side by side with the push to sell of public lands, to allow logging, mineral rights, fracking, and more. These are all products of industrialization–the disconnection of people with the land, the commodification of goods and wealth into the hands of the few. So when one enters public land, one needs to be aware of the laws surrounding that land. If you are to take nothing, take nothing. A lot of state and local parks have this kind of arrangement–do not take anything. However, most state game lands function more like the old commons—you can limited amounts of game, you can cut limited amounts of fire wood, you can pick mushrooms, and so on—and they are great places to wildcraft. Many local parks, likewise, have no laws against harvesting. However, to be an ethical harvester you do need to be aware of overharvesting, of chemicals, the lands history, and so on.

 

Secret harvest spot

Secret harvest spot

Where You Gather: Kinds of Ecosystems

In addition to the kinds of property that you are gathering from, you also want to think carefully about what ecosystems you will be gathering from. For example, a swamp or marsh is simply going to have a different ecosystem and plants than a deep secluded forest or an abandoned farm field. This is why I mentioned I have several “spots” that I like to go to–many of them with multiple ecosystems. Another thing to think about, stemming from permaculture design, is the understanding the value of the edges and margins. That is, the edge where the forest meets a field is often a very rich and diverse ecosystem.

 

Here is just a short list of where I find what plants that I gather to give you a sense of this:

  • Edge of Pond/Lake/Near Water: blueberries (in a bog); highbush cranberries (edge of a bog); horsetail (medicinal, edge of lake where there is a sandy soil), beach plums (beach on great lakes), cattail (edge of pond, swampy areas), boneset (edge of water, medicinal), marshmallow (edge of water, medicinal), joe-pye weed (in shade or swamp, medicinal)
  • Edge of Forest: black raspberries, red raspberries, blackberries (all edibles), mulberry trees (edible), stinging nettles (edible and medicinal), staghorn sumac (medicinal; also good for smoking blends), autumn olive (edible), violets (edible, medicinal), poke (medicinal, great dye plant), dryad’s saddle mushrooms (edible),
  • Deep in the Forest: black birch (medicinal); chicken of the woods mushroom (edible), reishi mushroom (medicinal), blueberries (bush style, edible), maple sap (edible), acorns (edible), hen of the woods mushroom (medicinal/edible), stoneroot (medicinal), mayapple (edge of forest, edible), ramps (edible, over-harvested so only gather if they are abundant)
  • Fields/Wastelands: St. John’s Wort (medicinal), goldenrod (medicinal), milkweed (edible), yarrow (medicinal), scrub red pine trees (resin for incense making), blackberries (edible), elderberries (medicinal/edible), new england aster (medicinal), dandelion (medicinal/edible), burdock (medicinal/edible)
  • In the Suburbs/Landscapes: walnut (edible, medicinal), serviceberry (edible), various crabapples (edible), various other crab fruit trees planted as decorative (edible), eastern white cedar (often planted as an ornamental; medicinal and for smudges); plantain (medicinal, be careful the lawn wasn’t sprayed)
Typical place to find ramps. Note: the druid has been here before and left a shrine!

Typical place to find ramps. Note: the druid has been here before and left a shrine!

Now I think the above categories are fairly self explanatory, all except the last one. The suburbs, the exerbs, the little strips of plant life along the strip mall, in the cities, etc., are typically NOT prime foraging grounds. Primarily this is because of pollution (see next section). However, people sometimes plant really nice trees there—various crab apples and serviceberries (and serviceberries are WELL worth finding and making into jam and baked goods). One of my favorite serviceberry spots is literally at the start of this posh subdivision, about 30′ back from the road. Another favorite serviceberry spot is in the parking lot of the library…you get the idea :). So while there are limited foraging to be done in the city and suburbs, fruit is one of your best bets. Tree fruits are also one of your best bets because trees are rarely sprayed where things on the ground, like plantain or dandelion, are usually heavily sprayed.

Toxins, Chemicals, and Pollution

If you are harvesting anything for internal use (medicine, edibles), you want to be aware of any chemical toxins in the landscape or area you are harvesting from. Toxins are not always easily to spot and can reside invisibly in the soil, so it takes some creative thinking and sleuthing to understand what may or may not be safe to eat.

 

Around houses and buildings. Soil near foundations of older houses and buildings often has lead because lead paint was used at one point and flaked off. You don’t generally want to harvest anything next to an older house that will be eaten (or plant anything, for that matter, that you are going to eat). Obviously any factory sites are really off limits for foraging.

 

In Swamps/Wetlands. Roots can often concentrate toxins and chemicals, and roots in swampy areas or lakes are particularly suspect.  Remember that plants like Cattail function as the cleansing plant for a water system–this means if there are toxins, they are going to be heavily concentrated in the cattail plant roots.  So, if you are harvesting roots or edibles, especially in swampy areas, look for the nearest body of water and see what is sitting upstream (like a polluting factory).  Even in what appears to be a pristine swamp or wetland, you might not realize that a factory 10 miles up the river is dumping into the waterways. Using maps (and especially online maps) is really helpful for this.  This is why I like to harvest catttails and other such roots and tubers from private lands that I have vetted well and from very small wetlands.

 

Pesticides, Herbicides, and other Sprays. There is also the issue of home and agricultural pesticides, herbicides, and fertilizers. While most tree medicine is off the ground, I would not harvest anything on the ground a subdivision where everyone poisons their lawns with chemicals weekly. Likewise, I would not harvest too close to any industrialized, conventional agriculture (e.g. huge fields of corn or soybeans or other chemically-sprayed and GMO crops). These fields are covered in chemicals and those chemicals can easily drift to the surrounding landscape.  And this sometimes sucks, because the best stand of staghorn sumac I know is right in front of an industrialized agriculture soy/corn field.  Alas, that’s how it goes sometimes.

 

History of the Land. Its also really useful to know the history of the landscape. If there used to be a factory that is now abandoned and torn down, you may not want to harvest there.  This is actually one of the biggest impediments to urban farming in places like Detroit–so much of the land was poisoned with factories that people aren’t sure if its safe to grow in their soil.  Regardless, use your common sense and intuition to figure out where is safe to harvest.

 

The Ethics of Wildcrafting/Foraging: Taking and Giving Back

Ethics are another area of concern to the forager and wildcrafter.  Why?  Because in the last 150 years, humans have done a very good job at taking and taking and not a very good job of giving back.  And as I mentioned in part I of this series of posts, humans have largely lost our understanding of the ecosystem, knowing how to live in balance from the land.  Most of us live completely disconnected from it, and we haven’t developed an innate understanding of the land’s rhythms or ways.

 

Closeup of Black Raspberry

Closeup of Black Raspberry

Understanding Abundance and Scarcity. One of the first things that important to understand from an ethical standpoint is the concepts of abundance and scarcity. There are, at times, great amounts of abundance in the landscape. There are also times of great scarcity (e.g. winter, less abundant seasons, droughts).  When things are abundant, we must remember that we are not the only ones who depend on that abundance and that whatever we take is being taken from others that may need it for sustenance. This is why I so strongly suggested in my first post that you begin learning how to forage or wildcraft by understand ecology.  Even if things are very abundant, you want to limit what you take.

 

How much to harvest: the 30% guideline. I use the 30% rule for most harvesting of non-endangered, very abundant, native plants. I generally will never take more than 30% of something that is in an area for one harvest (e.g. if there is an apple harvest, I will take no more than 30% of the apples). However, this rule is not a hard and fast one to be applied in all circumstances but rather a guideline. If a plant is not very abundant in the area, I might only harvest 5% or even less. Sometimes even a 10% harvest can do substantial harm to a plant that isn’t very abundant. For example, if I’m harvesting roots, depending on the plant, it might kill the plant, so harvesting roots is very different than harvesting berries (which are designed to be harvested). If I’m harvesting leaves, like nettle, I can harvest a few from each plant safely and leave the plants themselves intact (in fact, nettles can be bent down to the ground and then they will regrow new shoots you can harvest!) So I’m constantly thinking about the individual plant, what I’m harvesting, how resilient it is, and what I can do so to cause the least amount of disruption to an ecosystem. At the same time, some plants, like garlic mustard or autumn olive, can be harvested in greater abundance due to their current dominance in the landscape (I talked about my take on invasive species here). For these plants, I harvest all that I can. You can also think about seasonal harvesting–if its the end of the season and a big frost is on the horizon, you can safely harvest more than the usual 30% (especially if you are only harvesting leafy material, and not seeds or roots).

 

Leave spaces how you found them. Another ethical issue involves how you harvest–and here, the guideline is to leave areas as you found them. If you are digging roots, dig your roots, and then when you are done, put the soil back and scatter leaves on the forest floor. The idea is that you want to be as least as a disruption as possible on the landscape. This is true in general every time we enter an outdoor space, but its particularly useful when foraging or wildcrafting. The idea here is that we need to be mindful stewards of the land.

 

Help the Plants Along. Another method I use to engage in ethical harvesting is to help the plants I’m working with propagate themselves further. For example, if I want some young milkweed pods for eating (they are awesome, and you can treat them just like okra) then I will return later in the year to that spot and as the milkweed seeds are turning brown, I will scatter them carefully. This means that while I have taken limited pods to enjoy in my curry, I have returned to the spot to help the plant propagate. If I’m gathering berries, I may throw a handful of ripe ones into a new space to help them establish there (especially when nothing else is growing there). This not only pleases the plants but ensures future abundant harvests for all.

 

I think with each of these categories, the key is approaching the landscape with knowledge, with reverence, with respect, and with an understanding that you are not the only one who is taking or depending upon that land for sustenance.

 

Foraging and Wildcrafting as a Spiritual Practice

My foraging partner and dear friend wrote an article last year for the AODA’s new annual publication, Trilithon, that examined the spiritual implications of foraging from a druidic perspective. He argued that foraging allowed him to practice two key spiritual aspects important to nature-based spirituality: cultivating stillness and cultivating focus. I’d like to explore those implications for a bit here and consider some additional areas.

Choice dryad's saddle

Choice dryad’s saddle mushroom–easy to spot with mushroom eyes!

As meditation. I find no greater joy than picking berries from a bush in the summer or fall. I remember last year, I spent many hours sitting with autumn olive bushes and harvesting their delightful berries. This was a meditation, where the repetition of picking the berries and putting them into my blicky (see last post) allowed me to still my mind and simply be in the moment. In my spiritual tradition, we recognize both sitting meditation and walking/movement meditation–I think this can classify as some of the latter.

 

As Communing with the Plants. A second thing that harvesting gets you, whether you are harvesting violets for tea or medicine, or harvesting thousands of autumn olives, is time to simply be with the plants.  To touch them, to give an exchange, to commune with them. This is really valuable–and the plants love giving of themselves to those who revere them. And we take that bounty within and it sustains us; it allows us to further build our connection to them.  The power and importance of this act of communion cannot be understated.

 

Understanding Nature as a cycle. When you get into foraging, you begin paying much more attention to the rain and temperatures (especially for mushrooms), when the weather warms up and the ground unfreezes, or when the frosts come.  Foraging asks us to really pay attention to the weather and seasons in ways that we do not normally do; this can give us deeper insights into the landscape around us, into the cycles that govern our lives.

 

As a way of seeing. One of my mushroom teachers taught us about “mushroom eyes” that is, we had to focus our gaze to see the mushrooms in the forest rather than seeing other things. You can walk through a forest without seeing any of the mushrooms in it (especially those that are small, on the ground, and non-colorful). This practice of putting on one’s mushroom eyes has profound spiritual implications, in that it asks us to shift our vision, to see differently, to see with intent.

 

As self-education. Knowledge is an important part of any nature-based spiritual practice. Foraging and wildcrafting allows one to learn about the landscape and become attuned with it. Its also an amazing way to learn in a way that others can benefit from.

 

I hope the information I’ve provided in the last two posts is helpful for you on your wildcrafting and foraging journey!