life, Neodruidry

Lughnasadh, Pandemic Style

Lughnasadh is one of the High Days that falls between the solstice and the equinox. It’s an ancient celebration of the first harvest, but I’m probably not alone in feeling less than enthusiastic about this year. To be honest, I can’t honestly say I “celebrated” it.

The harvest is when you reap what you sow, and we’re reaping a whole lot of bad right now. Unable to get the message, police forces respond to protests against police brutality with increased brutality. Told that we need to wear masks and avoid indoor gatherings to slow the spread of a virus, people vocally rebel by not wearing masks and having rallies indoors. Other countries ostracize the U.S. as if it were a mass of plague rats, and I can’t really blame them. This is what we’ve collectively sown, and what are we harvesting in return?

I made a small offering (some beans I sprouted in a jar), but this Lughnasadh was less about celebration and enjoying the fruits of the first harvest than it was about understanding cause and effect. What we sow, we reap. You can’t meet challenges with brutality and callousness and expect to harvest success.

While I have plenty of growth and cause for celebration in my own life, it pales in comparison to what’s happening outside. Even so, that serves as its own reminder to find joy where we can. Even when the world’s on fire, there are small triumphs worth recognizing. There are still new bean sprouts in the jar.

Thanks for indulging my melancholy today. Promise I’ll be less of a buzzkill tomorrow 🧡

life, Neodruidry, Witchcraft

How Antidepressants Made Me Better at Witchcraft

Have you ever seen that meme about psychiatric medication? The one that’s all, “pills are trash, forests are medicine!” (Which, by the way, is a toxic, steaming load of horse puckey.)

It’s not an uncommon attitude in some new age and Pagan-adjacent circles. I could digress into a discussion of the destructive power of the naturalistic fallacy, but it’d take at least eleven posts just to contain it. Instead, I want to point out one thing:

Medication made me way better at everything, including witchcraft and Druidry.

A lot of people express reluctance at trying psychiatric medication, and I can’t blame them. It can take awhile to find the right one, and, after that, to work out the right dose. That’s frustrating, even scary. Some worry that medication will “dope them up,” reduce their creativity, or subdue the traits that make them them. For me, nothing could be further from the truth. Without the constant high-pitched background buzz of anxiety and panic disorder, I’m much freer. I have some side effects, but they’ve been a small price to pay.

I do occasionally feel stabs of resentment that I’m reliant on something “unnatural” — but that’s a me problem. If there were a “natural” equivalent to what I need, believe me, I would have found it. I didn’t, despite years of experimentation. I came close a few times, but there was no herbal remedy for my panic that didn’t also knock me unconscious, make me throw up, or worse.

The fact is, the idea of “perfect” physical or mental health is a construct. It’s not a birthright, it’s not even a natural concept. In Sick Woman Theory, Johanna Hedva explains,

“Sickness” as we speak of it today is a capitalist construct, as is its perceived binary opposite, “wellness.” The “well” person is the person well enough to go to work. The “sick” person is the one who can’t. What is so destructive about conceiving of wellness as the default, as the standard mode of existence, is that it invents illness as temporary. When being sick is an abhorrence to the norm, it allows us to conceive of care and support in the same way.

By contrast, in nature, an organism that is “well” is one that’s able to meet the challenges of its environment. That isn’t a super high bar to clear — it also very often doesn’t look like the human conception of wellness. In reality, few creatures would meet the definition of “well” to which humans aspire. Animals live with parasites. Crows steal lit matches and bow over ant hills, seeking relief from mites when they need to. One crow with an injured beak needed the help of his mate to eat, and she gave it. We find deer that have lived for years with teeth or bullets embedded in them, muscle and bone growing gnarls over what biology apparently considered an impolite intrusion. We find creatures that have existed, eaten, and fucked for a lifetime, tumors and abscesses locked away behind walls of thickened bone. As salmon amply demonstrate, as long as you can survive to adulthood and pass on your genes, nature doesn’t much care what state you’re in. If you end up truly unwell, you don’t survive. If you’re surviving, even if it takes an anthill, a patchwork of scars, or an understanding mate to keep you there, you’re doing well.

“Perfect wellness” is not a natural standard, and the kind of health sold by the wellness industry is not only unnatural, it is deeply damaging.

Natural perfect health is rare enough to be nearly mythical, because there is no real binary opposite to sickness. Everyone will experience a significant amount of pain and disability at some point in their life. Some are fortunate enough not to experience that until they are very old. For others, that point just comes earlier and lasts a bit longer.

We are pushed to consider caring for ourselves as temporary, which perpetuates the myth of being “well” as a default, natural state. As long as the aspirational standard of natural perfect health exists, we’ll keep working ourselves to death trying to reach it. So, the idea that you must be naturally, perfectly clear-headed in order to commune with the Divine or perform magic? It’s kind of crap.

It’s an idea that’s also used to delegitimize practices that use entheogens — practices where altered mental states are valuable, if not necessary. It derides rituals that use substances in favor of quiet, whitewashed sensibilities.

In my case, it’s just a lot easier for me to get things done when my brain isn’t dysfunctionally revved up on a constant stream of high-test adrenaline, neurons struggling to swap about four serotonin molecules between them. It doesn’t matter if the “things” I’m trying to do are dishes or divination.

It’s not wrong to prefer natural tools in ritual, but the standards that apply to a wand or an herb don’t work when you try to apply them to the self. Medication — the help that gets us closer to the functional, animalistic concept of “wellness” — isn’t an enemy or a detraction from spiritual experiences.

If you’re hanging in there, even if you need medication to keep you here, you’re doing well. Nature and the divine won’t reject you for that.

life, Neodruidry

Water you mean?

I’m not really big into dream dictionaries. Symbolism is so subjective, it’s hard to really get usable information from a guide compiled for nobody in particular. That said, if you have recurring images you can’t really get a bead on, you could probably do worse than looking them up.

All of this is to say that I’ve been dutifully making note of my dreams, and have come to the realization that, holy crap, fully 99% of them are water-based.

The funny thing is, I used to live on an island. Going to the beach was a regular thing. When things got too intense at home, I’d sometimes hop on my bike and ride for hours — often ending up at one beach or another. I never dreamed of water then.

I don’t mean that I dream of drowning (because then I’d be signing up for a sleep study to make sure I don’t have apnea). I mean that I’m almost always either navigating around, traveling on, adjacent to, or in the ocean. The character of the water varies — sometimes it’s eerily, glassily smooth. Others, it’s pouring in and threatening to tear down everything in its path. In either case, I never actually feel threatened by it. I might have to work around the threat of an imminent flood, but, no matter how dangerous the waves may seem, they never cross into nightmare territory.

(If I have nightmares, they’re usually about crossing suspension bridges or trying to keep out zombie hordes using doors that are inexplicably too small and keep falling off the hinges, but that’s another story.)

Dream Moods mentions the usual stuff about ocean symbolism, it’s tied to the state of your emotions, rough seas mean turmoil, yada yada yada. (They do have one oddly specific bit about kissing the ocean floor, though.) Looking up “sea” yields pretty much the same.

I know water is emotion, but I haven’t really identified anything in particular that it might be referring to. The roughness of the sea doesn’t correspond to anything, it’s seemingly random. One resource offered up a bunch of prophetic meanings to sea imagery, but, if that’s the case, oh boy do I have a whole lot of very contradictory stuff coming my way. These also don’t “feel” like prophetic dreams that I’ve had. Another resource pretty much describes ocean dreams as a land of contrasts.

I have been considering choosing a patron/matron deity, but I don’t know who and haven’t fully committed to the idea.

Maybe the choice is being made for me.


life, Neodruidry

The Summer Solstice, and Paying the Rent to Manannán mac Lir

This weekend was the Summer Solstice, one of the High Days for Druids and other neo-Pagans. It’s the longest day of the year — the turning point where the daylight hours begin shortening and the world turns slowly, inevitably, into the restful darkness of winter.

This year, I celebrated by myself. There were plenty of Zoom rituals, streams from Stonehenge, and other online celebrations to take part in, but I wanted to keep my ritual for myself. It’s one thing I’ve found very helpful on my path. The High Days have their traditional meanings, but they just feel different depending on where (and who) you are. A California Solstice feels differently from a Maryland one, and neither is quite the same as a New York one! Celebrating by myself lets my experience shape the ritual, and makes it more relevant and meaningful to me.

(I’m also really self-conscious about screwing up the order or forgetting the wording, so it’s easier if I’m not doing it in front of a crowd.)

*Ahem*

The day before the Solstice, I paid rent to Manannán mac Lir. On the Solstice on the Isle of Mann, worshippers go to the highest hill to make offerings to “pay rent” to the first King of the island. Needless to say, I am not on the Isle of Mann and don’t have a high hill, but I make do. With a bowl, fresh water, a few pinches of Celtic sea salt, and yellow flowers (roses, in this case, and a few drops of sweet ylang ylang), I made my offerings and ad libbed a prayer.

To be honest, I ad lib most of my prayers and ritual work. I might post a spell outline here and there, but rituals? I follow the basic ADF structure, but it’s all improv from there. I’m lucky I can remember my own name half of the time, let alone an entire ritual!

The Solstice is a time of brightness, optimism, and joy, coupled with the acknowledgement that the warmth and light of summer must come to an end. It’s the time when the Oak King and Holly King do battle, and the Holly King emerges victorious. It’s been a little tough to see the brightness and joy this year, but the warmth is there nonetheless.

For anyone who’s missed it, I’m still donating all of the proceeds from tarot readings in my Etsy shop to Black Lives Matter. If you’ve already donated to a Black-led organization of your choice, send me a screencap of the confirmation (redact whatever information you need to) and I’ll happily give you a free 3-card reading at no charge.

May we all have peace and justice as the light wanes and the Earth turns toward repose.

Three white candles in the middle of dried vines.
life, Neodruidry, Plants and Herbs, Witchcraft

Herbs for Justice, Protection, and Invisibility

If you’re taking part in the June 5th spiritual protest or any other justice-related spellwork, you might be wondering what materials you should reach for. Traditional hoodoo resources are a great source for this — the generations of the Black community’s mistreatment at the hands of law enforcement is made painfully evident when you look at the number of oils, powders, and roots that help with court cases and legal trouble.

If you don’t have access to traditional rootwork resources, though, that’s okay. There are plenty of other plants you can go to, especially if your spiritual and magical path hails from a different part of the world. Since this is somewhat short notice and COVID-19 is still affecting business closures, here are some herbs I thought would be a) effective, and b) easy-to-find, even if you don’t have them already. Some, you might be able to find by the side of the road. Others, you might have in your kitchen already.

Amaranth

Amaranth is used for protection and invisibility — help journalists and protesters avoid violence. It’s an ancient grain, so, if you have a sensitivity to wheat, you may already have some to cook with.

Buckthorn

Buckthorn is useful for protection and legal trouble. Alder-lead buckthorn grows across the U.S., Carolina buckthorn can be found in the east, and California, cascara, and hollyleaf buckthorn grows in the west. Common and glossy buckthorn also occur in the U.S. as invasive species — get your magical ingredients and curb the invasion, all in one shot.

Celandine

Celandine is protective and helps with legal matters. It helps win the good will of a jury, and is used to avoid unjust imprisonment. Lesser celandine is an invasive species in the U.S., especially in the east and northwest, and is sometimes known as “fig buttercup.”

Mugwort

Mugwort is used for protection and healing. It keeps away evil, protecting the target from dark forces. When carried, it helps ensure that loved ones return home safely. Mugwort grows as a weed everywhere but the plains states in the U.S. You can find it on waste ground, roadsides, by train tracks, and in fallow fields.

Oregano

Chances are, you’ve got some of this common spice in your kitchen. Grab a shaker of it, a piece of charcoal, and a fireproof dish, and burn the leaves. As you do this, pray for justice. Your intent will be carried on the smoke.

You can also add oregano to spells for protection — useful for aiding the protesters and oppressed communities.

Rosemary

Rosemary is my favorite protective plant. It’s also an easy-to-find culinary herb — if you don’t have rosemary itself, you might have “poultry seasoning” (which probably has sea salt, garlic, and other protective goodies in it).

Vervain

Vervain is a very powerful sacred herb. It empowers anything it’s added to, and is used for protection, peace, healing, sending negativity back, and more. This is common vervain, not the U.S. native blue vervain, but both are part of Verbena. Blue vervain grows wild in disturbed areas.

Woad

Woad is often used for ancestor work, particularly by those of Celtic extraction. It’s also used for banishing and spiritual protection. As far as I’m aware, the Celtic peoples didn’t really give a flying fornication about ethnicity or bloodline purity or what have you, so, if using it speaks to you, go wild.

Woad isn’t particularly easy to find, but it’s a favorite for battle magic.

Yarrow

Yarrow helps instill courage. You can find it all across the U.S., in gardens, forests, and grasslands alike, growing along roadsides and hiking trails.

This is a very short, basic list based on my own experience and research. (For a more in-depth treatment of war witchcraft, there’s a great article on Zindoki.com.) Most of these herbs are pretty easy to find, you might even be able to harvest some from untended land near your home. Just remember — take no more than 30% of the plant, and always ask permission and leave an offering.

The injustice suffered by some of us, hurt all of us.
Work your magic by the moon. Kick some ass.

divination, life, Neodruidry, Witchcraft

The Accidental Journey

When I was little, I loved to sleep. I still do, to be honest.

At least, the adults around me thought it was sleep. I wasn’t really sure what it was. While hypersomnia has been a part of my life for as long as I can remember, sleeping was never really just a means to an end.

I didn’t really have any privacy growing up, I didn’t have my own bedroom until I moved out — if I didn’t have to share it with my brother, I had to share it with my mother. You couldn’t even get five minutes in the bathroom without someone either banging on the door or just barging in. But the time and space behind my eyelids was mine.

When I was little, I learned the patterns my brain followed when it started its spiral into sleep. As soon as my thoughts turned into free-association nonsense, I learned to tweak them just enough to influence my dreams. If I timed it just right, I could dream lucidly, or, if nothing else, have dreams that were vividly beautiful and meaningful to me.

Sometimes, I wouldn’t be tired enough to descend into sleep. I experimented with ways to make myself dream — slowing my breathing, blinking my eyes in certain patterns, listening to certain songs, repeating phrases or disembodied snippets of poetry under my breath.

The first “awake dream” I had shocked and confused me as much as it delighted me. It was brighter and more vivid than the most memorable lucid dream I had, and I still retained a sense of the “real” world around me — I had a sense of awareness in two places at once, and gently ignored the walls around me for the impossibly lush, green gateway ahead. Unlike a dream, I could control my body. Unlike a fantasy, I couldn’t control anything else.

I didn’t know hedge riding, shamanism, or path-walking was a thing yet, I was only eight or nine years old. I kept it to myself, knowing that my experiences would either be dismissed as childish make-believe or decried as somehow demonic.

It was a long time before I learned what it was, and how lucky I’d been. I learned that doing this could be useful for more than just me. I’d spent a lot of time journeying as a scared, angry kid, and was fortunate to find things that (for the most part) were helpful at soothing my hurts and teaching me to avoid the destructive patterns I was being taught. It was because I was able to accidentally find my way there that I was able to find my way into a better life.

I know I was extraordinarily lucky, and things could have gone very wrong if I hadn’t been. Waking, sleeping, or journeying, I’m grateful every day for the way they turned out.

Three white candles in the middle of dried vines.
life, Neodruidry, Witchcraft

Walking the Talk

I had a dream the other night. It was about someone I haven’t seen in years, and virtually never dream about. We were close at one point, but time and circumstance eventually decided otherwise.

In this dream, I was faced with a decision: I wanted to try to take on some of a soul debt that they’d incurred, to make things right again. I kept being told that I couldn’t. It wasn’t mine to take, and nothing I did was actually going to “fix” things.

It’s a bad habit I have. I spent a lot of my childhood trying to manage people’s moods, to keep mommy from getting screamy, or my younger siblings from getting in trouble. I’ve always been sensitive to noises as it is, especially a raised voice or the sound of a slap. Even now, as an adult, the thought drives nails into my brain and twists my stomach into hard, acidic snarls. Like Kiko, who immediately searches for the source of the sound any time she hears a video of a kitten meowing, I tie myself in knots to make all of the bad things stop. While “trying to fix things” seems to be helpful on its face, it’s not a good habit to have. The ability to sit with discomfort and know when not to interfere is a skill worth cultivating.

This is all some very roundabout exposition to justify asking one question: Why do we do what we do?

The person in my dream once called themselves a shaman. There’s a lot of stuff tied up in that one word, many even hesitate to use it because it often comes with a heaping side of appropriated cultural practices. It’s one of those words, like “tattoo,” that is a loan word for a widespread thing. In some cultures shamanism was just called “journeying” or “hedge riding” (much as tattooing was called “pricking” or even “embroidering”) so using a distinct loan word from another culture had appeal. For most people curious about communicating with spirits through altered states of consciousness, it isn’t necessary to turn to appropriated cultural teachings. Your elders know the ways.

This person called themselves a shaman in a tradition where they were an outsider. But why?

Was it the appeal of gaining secret knowledge?
Was it an attempt to adopt something new and “exotic,” like a hermit crab coiling into a painted shell?
Or was it a genuine desire to use these skills to help their community?

Unfortunately, it didn’t end well. They lost friends and loved ones. They were pushed away. In the end, they weren’t any better off than when they started, and neither was their community. Whatever it was that they had sought, they didn’t obtain it.

I know another person who called themselves a green Druid witch. They were a powerful witch, too. But working within the framework they chose came with rules, so they found sly ways to work around them. So why adhere to a tradition to begin with?

Was it to position themselves as an expert?
Was it out of genuine belief and respect?
Was it because they thought it would fill a personal need?

In the end, that didn’t work out so well either.

I’ve also known doctors who seemed to practice more “eminence-based medicine” than anything else, so this isn’t restricted to people in the metaphysical/religious/esoteric community. There is no shortage of people with ulterior motives, even if they don’t realize it themselves.

In the pursuit of any knowledge, self-interrogation is important. Do we seek titles? Recognition? The uncovering of hidden talents? A broader set of skills for interacting with the world? Why do you do what you do?

Know yourself. Know your motivation. Self-deception always leads to loss.

 

Books, Neodruidry

The Book of Hedge Druidry: A Complete Guide for the Solitary Seeker

Recently, I had enough free time to finally finish reading Joanna van der Hoeven’s The Book of Hedge Druidry: A Complete Guide for the Solitary Seeker. While not completely solitary myself (I’m a solo practitioner, but still part of a group), I still wanted to see what new information and perspective I could gain from van der Hoeven’s work.

It’s an impressively comprehensive guide, split into four sections: theory, practice, study, and technique. The book begins by delving into what the Druids were, their history, and what became of them. After that comes a breakdown of the cosmology in van der Hoeven’s (and, from my experience, most) Druidry. She follows this with practice: meditation, spellcraft, prayer, ritual, and so on. There are rites and rituals geared specifically for hedge Druids, herblore, the Ogham, and even ethics.

I can’t vouch for the historical accuracy of all of the information presented here, but that’s something I’ve kind of come to expect from most books about witchcraft and paganism. Van der Hoeven does appear to have done her homework, as each reference has a citation. At this point, I don’t even really try to point out historical inaccuracies unless they’re particularly glaring (like one book’s claims about an “ancient Irish potato Goddess”). One thing I liked was the acknowledgement of the divide between the Druids and modern Druidry — no one can really, factually claim to follow the same faith and practices as the ancient Celtic peoples, we’re all working from what’s more-or-less a reproduction. That doesn’t mean modern Druidry has any less poignancy or value, it’s just the truth.

Books like this tend to hold the most appeal for beginners, since they tend to go over well-trodden ground. Even so, I thoroughly enjoyed it — particularly the section on rites and rituals. Ever since I began to use the ADF ritual structure, I haven’t really been doing as much as I used to outside of that, since most everything I do follows that structure. I took a lot of inspiration from The Book of Hedge Druidry, both for practices to incorporate into my ADF-structured solo rituals, and as small workings on their own.

The book concludes with a section on ethics and acting within one’s community as a teacher and leader. Rather than the (in my opinion) rigid and often misinterpreted Threefold Law, van der Hoeven gives a thorough description of what it means to be centered, know yourself, and be able to act with honor for the good of everyone and everything around you. There’s no judgment, no finger-wagging, and no westernized idea of karma, just an explanation of what it means to act for the highest good.

Had I come at this book from a different perspective, there’s one specific area that would’ve disappointed me: The lack of real information on hedge riding. The bit of information provided about the Other worlds is enough to pique curiosity, but not really enough to prepare a solitary practitioner for journeying or spirit work.

All told, I found this book to be an accessible introduction to Druidry for the solitary (or just solo) practitioner. While I’ve definitely benefited from the study programs and ritual structure ADF provides, if I was completely on my own, van der Hoeven’s work would serve as a great jumping off point. I definitely recommend it to anyone curious about modern Druidry, or even just looking to expand their magical or religious bookshelf.

Three white candles in the middle of dried vines.
life, Neodruidry, Witchcraft

An Bealltainn toilichte!

Hello!

If you celebrate Beltane, I hope yours was a happy one. If not, I hope your May is going well. (Well, all four days of it, anyhow.)

I did a small, low-key ritual at home, to honor the Three Kindred and pray that this year’s metaphorical harvest is good. All of the omens were positive — blessings I really need right now. I had some candles, incense, a parlor palm for a tree, and a tiny bit of honey, beans, and whiskey for offerings. I didn’t have all of the woods to build a sacred fire, but I kindled a tiny one of oak, rowan, and ash twigs. I also didn’t have flowers or much in the way of decorations, but it was enough.

96275674_2570274569958403_4519495911218348032_n (1)

Someday, I’ll be able to have a proper bonfire outside.

Saturday, I participated in a video call with one of my former teachers, a group of current- and former students, and entertainer Mandy Goodhandy, for tarot readings and cocktails. I had a lot of fun — and not just because it was the first time I’d spoken to someone who wasn’t either my partner or one of my cats in roughly a month.

When my turn came around, I asked a deceptively simple question: What do I have to do to obtain the life I want?

The answer? Learn to self-promote.

I’m, uh…
I’m not great at that.

Let me back up a few minutes. When my turn came around, both Mandy and my former teacher commented on my energy, that I seemed to exude a light. It was incredibly sweet and kind. Also absolutely terror-inducing.

I’m good at accepting compliments in the moment. At the very least, I can keep my idea-meat from short-circuiting long enough to smile and croak out a “thank you.” Inside, however, it’s more like

aaaaaa

spongebob

community

I’ve been working with my therapist about it. It’s slow going.

As you can probably see, this presents certain impediments to promoting myself. I make things, but, when it comes to showing them to other people, I panic. I’ve been taking small steps to try to get over it, but there’s still a huge element of self-sabotage when it comes to trying to attract attention — the one thing guaranteed to make me want to flee in terror.

I can catch a giant spider and let it outside. I can hook a rattlesnake. I can handle a spinal tap. I can take a lot of things in stride.
Just not that.

(Fun fact: When I was a little kid, I used to hide under the stable and cover my ears whenever anyone sang “Happy Birthday” to me. Though I no longer do this, the desire to has not lessened.)

And so that’s where I am. My therapist has tasked me with writing down good affirmations about myself, and reading them every day. (This is also slow going.) I’m trying to find meditations for boosting confidence. I’ve got a pouch of crystals waiting to be charged for self-esteem. At this point, I’d gulp flower essences by the pitcher if it seemed like it’d help.

I asked Lenormand cards for some guidance. They gave me Bear and Mountain. Stubbornness, and dominating obstacles. No secret tricks here, just doing the thing. Damn it.

Still, there’s no harvest without tilling. (I mean, there is no-till farmin, but work with me here.) There’s no reward without toil. If I want to have the harvest I’ve prayed for, I have to put in the work of… riding the bear up the mountain?
The metaphor’s gotten away from me a little bit, but you probably catch my drift.

From my house to yours, have a good week.

Environment, life, Neodruidry, Witchcraft

A Daily Earth-Healing Meditation

Since today is Earth Day, I figured it’d be a good time to post about a small, simple daily meditation that I use to start my day.

It’s a combination of a grounding exercise and a planet-healing. You don’t need anything to do it, other than a comfortable, quiet place to sit (or even lie down) and five or ten minutes to spare. It’s based around the incredibly important role that fungi play in every ecosystem.

eyelash-fungi-4593804_640
Tiny eyelash fungi on mossy wood.

The Fungi

Though we often picture mushrooms when we imagine fungi, fungal fruiting bodies make up a tiny portion of the whole organism. Beneath them, spread out in a web, is a vast network of mycelium. The hyphae spread out like thin threads, transporting nutrients, secreting enzymes to break down organic matter, and supplying nutrients to the plants that depend on them. Everything in the world relies on fungi for survival, in one form or another. They secrete carbon dioxide as part of the carbon cycle, and can break down almost anything that isn’t actively toxic to them — even plastic, petroleum, or pesticides. Some fungi turn carbon into melanin, a very stable carbon-containing compound, while others help soil retain moisture. Certain fungi increase soil aggregation, potentially increasing soil carbon storage.

Still, fungi respond to a very careful natural balance. While the soil is a carbon sink, soil fungi also return carbon dioxide to the air — especially in situations where elevated levels of carbon dioxide encourage plant growth, increasing nitrogen demand and upsetting the delicate balance of carbon and nitrogen. Fungi can be vital environmental allies, but the balance needs to be preserved.

white-mushrooms-2582319_640
A pair of boletes.

Soil fungi don’t just comprise one or two species, either. Every patch of soil could be a host to a thousand distinct species. Just like the natural microflora of the body shift and change in response to illness, stress, diet, and medication, different stressors affect how these fungi grow, compete with each other, and evolve.

It’s never been more clear that protecting the planet means preserving all of the microscopic activity below the soil, not just the plants and animals above.

The Meditation

To begin, position yourself comfortably. Let your shoulders drop. Relax your jaw and the muscles around your eyes. Unclench your hands, and let them rest softly in your lap.

Inhale deeply, using your diaphragm and pushing out your belly to take in as much air as you can. Breathe in for a count of four, gently hold your breath for a count of three, and exhale for a count of seven. Repeat this three to five times.

Visualize your energy reaching from the base of your spine, through your seat, the floor, and into the soil. You don’t have to go far below the grass here — once your energy reaches the ground, let it spread out like the roots of a tree. Picture the filaments of your energy reaching through the soil, touching the filaments of mycelium that connect everything. Let your roots engage with the hyphae, gently befriending. When you have spread your energy as far as you can, begin sending a stream of loving light down through your roots.

Don’t worry if you don’t know all of the ins and outs of your local soil’s chemistry. Visualize your energy stimulating where it is needed, calming where it is needed, and balancing where it is needed. Visualize the soil fungi doing their microscopic jobs to break down what is no longer needed, and return it to the earth in a usable, nourishing form. Let your contact with the living soil recalibrate your energy, grounding you.

Continue this visualization for as long as is comfortable for you. When you are ready, gently withdraw your energetic roots from the soil. Open your eyes, stretch your limbs, and go about your day with a renewed awareness of how our actions affect everyone — and everything — around us.