Shady pine trees and rivers of light

About a fortnight ago, I attended a Witches Sabbat on unceded Algonquin land and territory in the Ottawa Valley. The purpose of the Sabbat was working with land spirits as well as with working with curses, a contentious topic in many circles of witchcraft in the west. This writing here consists of my personal experience at the Sabbat participating with the pine forests and the Bonnechere river, as well as the community of powerful witches assembled there that weekend.

The way that people stitch themselves together happens
Slow, slow, slow
—Meklit Hadero

The fire, the conifers, the constant chorus of cicadas, frogs, and toads. The pine needles that coat the forest floor, a soft tapestry soaked in cedrus deodara that protects and nourishes. I learned long ago that many conifers do indeed drop their needles (and sap), like many deciduous trees, and that this act is both aggressive, and protective. The needles soak the ground in pine essential oils, changing the acidity levels of the soil and killing harmful microbes and bacteria. Plants that cannot stand the pH of the pine needles will not grow here, and will be killed, but many other plants and creatures flourish here, protected by the pines that reach upwards and onwards for the sun.

The ecosystem of the pine forest at Raven’s Knoll becomes a metaphor for the workings of the Witches’ Sabbat. Our curses, our sorrows, our poisons, and our fury, are like those pine needles—but instead of poisoning us, or this place, we create soft earth under the soles of our weary feet, and for the forest to thrive on.

“To the Sabbath! To the Sabbath!’ they cried. ‘On to the Witches’ Sabbath!” Up and down that narrow hall they danced, the women on each side of him, to the wildest measure he had ever imagined, yet which he dimly, dreadfully remembered, till the lamp on the wall flickered and went out, and they were left in total darkness. And the devil woke in his heart with a thousand vile suggestions and made him afraid.

—Algernon Blackwood, The Complete John Silence Stories

Our workings seem demonic, haunted, haunting, and possessed when viewed from the outside. How can we work in the pitch black of night? From the outside, it may seem like our ceremonies are odious, strange and unsettling. Restraint is left at the fork in the path where the country highway becomes a country road. Here we scream. Here we shake. Here we weep, or cry, or laugh—is there anything more magical, more satisfying, more infuriating than a good, witchy, cackle? We keep ourselves on tight leashes outside this forest. The full might of who we are—queers, transgender people, indigenous people, elders, parents, millennials, witches—scares a lot of people. One just has to glance at the pages of the Malleus Maleficarum, or even simply at current events, at the ongoing destruction of the earth and the colonization of all the beings within, to witness how ancient and far-reaching that fear is. We keep ourselves on guard, outside this forest, anxious and watchful, but here, amongst pine trees, as our screaming voices rise to the ceiling of the forest and erupt into the sky, we remember that to make these sounds, these promises, we must remember how to breathe fully and without reservations—to properly exhale, to properly sing, to properly speak, we must remember to breathe.

We must arrive as well-behaved guests, fresh and ready for whatever might happen. Much as we try to leave our baggage, emotional and otherwise, at the threshold of the forest, some baggage creeps and clings too strongly. In the mere weeks before arriving at Raven’s Knoll, I dealt with some of the darkest evils that spring up when least expected: cancers and tumours growing within family and loved ones who are simply far too young; the funeral of my beloved grandfather; the uncontainable sorrow and fears of mothers and sisters; and the ever-constant stresses of dealing with unending bureaucracies and hospitals, anxieties over failing to finish university by now, anxieties over writing rejections, anxieties over projects that never begin or end. That feeling, I’m sure you know the one, of years compressed into weeks and the lingering exhaustion that sits on your chest as you try to remember each deadline, each promise, and each failure without breaking into frightened sobs.

On my first morning in the forest, I woke up at four in the morning in order to finish working on an enormous research paper that I needed to have finished by the end of May, or else I would not graduate from my undergraduate degree. I’d been trying to finish it in the weeks before the Witches’ Sabbat, but finally, with mosquitos and flies buzzing in my ears, the noon sun dusting the trees above with light, I typed the last word of the essay and finished formatting every, last, bloody, citation. With a freedom I had not felt in weeks, I threw myself more or less fully-clothed into the sweet-watered Bonnechere river to celebrate. Gliding through the sunlit water was my first victory during a weekend full of treasures. As I swam into the slow, happy current, I felt unbearably glad, even after everything that had happened. I’d felt whittled-down for weeks, to my bare bones, and the Bonnechere—which was named from the French bonne chère, or good cheer— let me float in her light. I followed a few small, adventurous freshwater fish, and dug my feet in the soft river bed for a while.

I returned to the fire pit and to the workshops just in time to help discuss and create the curses we would be casting that night at dusk, the curses that we would design to protect the forest, its guests, and all the year-round residents within, from the dangers that visitors to the Knoll might bring with them. We banished abuse, neglect and cruelty. We banished assault and rape. We banished those that would harm the land, those that would litter and threaten the forest with fire or the river waters with pollution. We banished by cursing—a curse like those pine needles, a curse that would ultimately help heal the land from the trauma dealt to it by humans. Much of the forest at Raven’s Knoll had been clear-cut and the land used for monocultures before it had been acquired by its current caretakers.

Have you ever witnessed the disturbing reality of a clear-cut forest? Even now, as the trees grow again, you can tell that something is, well, off. I witnessed it last year during the Witches Sabbat at the heart of where the clear-cutting occurred not many years ago. Even just at the level of the ecosystem, it’s clear that something brutal and sad happened here, that large parts of this forest lacks the kind of biodiversity that usually accompanies new growth after a forest fire or when farmland is allowed to go a little wild, on its own, for a decade or more.

Sometimes, at Raven’s Knoll, if you shut up, listen, and watch carefully, you see the signs and scars of trauma. You hear in the evening wind through the trees that this isn’t your land. It’s a reminder, if not also a subtle threat, that we’re all temporary guests here, that the land will outlast us and our hubris, and we all have to make amends—especially us settlers—in order to heal.

A witch who cannot hex, cannot heal. A witch who cannot cut, cannot seal.

It felt right, in more ways than one, to work on that curse. Cursing is a contentious topic in witchcraft, but it has a long, long history. Before the twentieth century there were exceedingly rare, or perhaps no portrayals of witches as beings of sweetness and light. Witches tended to walk that liminal line between shadow and sun. Most medicines are also poisons: they wouldn’t be medicines if not for their poison. Yet cursing today is both frowned upon and cast aside. It’s seen as an invitation or encouragement of uncontrollable evil, harm, cruelty into the caster’s life and the lives of their loved ones. Cursing involves, sometimes quite literally, jumping into darkness, of naming what is not often explicitly named, of recognizing that one being’s poison (such as pine needles) is another being’s home. Cursing involves grappling with ethical dilemmas that have no morally preferable solution, as well as those situations that do. Cursing involves realizing that some relationships are too complex for straightforward, generalizable answers. Cursing involves realizing that cursing is a complicated endeavour to be treated with respect during the entire process. And there is no wiggle room for errors. Clarity, even while here in the bog and the mud, covered in sand and dirt, has to be maintained or else shit will hit the fan. Cursing is the dark side of the moon.

After the curse, my hands, feet, and thighs were red-raw from dancing, screaming, singing, clapping, and stomping. Lightheadedness and dehydration settles within, as the songs of toads, frogs, bugs and crows come to us from the forest and the shore of The Cauldron. In a few glorious hours as night fell, we poured all of our malice, might, hurt, and anger into a large poppet of sticks, clay, and cloth, and when we threw it into the fire, we screamed, sang, and cheered as we watched the fucker burn.

Get the fuck out of here, asshole. This is not your land.

Then, at midnight, we donned white shirts and scarves and masks, and we began a procession under the stars through the forest to The Cauldron, a freshwater spring from an aquifer deep underground. With songs and hushed whispers we arrived at her warm, sandy shores.

After one last shout and call to the spirits of land and place, the last magic working of the night started as honey and drink was passed around, witches spat wine all over our white clothes and in our faces, and water scented with flower petals was splashed and thrown over us. With one last hurrah we dived under the black waters of The Cauldron, whispering our prayers under our breath or giggling as we dared ourselves onwards and into inky waters in the middle of the night. I was reminded starkly of The Mabinogion, of the cauldrons of ancient goddesses such as Ceridwen, where from their sacred brew a few drops fell to impart great knowledge and wisdom, or where dead warriors were brought back from death and reborn.

Jumping into that fresh-water cauldron which snapping turtles and frogs call their home, after an evening and night of blasting and banishing, creates relief from grief. Cursing, I discover as I hold my breath in the dark water, is a little bit like grief. The act of cursing for such a powerful purpose reaches deep inside you and cuts out something, maybe something bad, maybe something good, but something that had become a part of you and that you now know you must learn to live without. It’s like a forest fire that blazes and destroys what you love, what you hate, what you need, what you want, what you have become: without that fire renewal would be impossible, change would be impossible, and, especially, healing would be impossible.

One last word: a special thank you to all the organizers and all witches and guests who helped make this year’s Witches’ Sabbat at Raven’s Knoll an extraordinary success. And thank you, thank you, thank you to the pine forest and the Bonnechere river.

Further Reading

Cover image is mine, a photo taken of the pine forest near the wetlands in Raven’s Knoll. This essay was originally posted at

Gersande La Flèche

unnamed (1)Gersande La Flèche is a nonbinary transgender artist, writer, and programmer who lives in Tiohtià:ke (Montréal), Québec, of Colombian, Breton, Italian, and Québecois-Irish ancestry. They are an animist particularly interested by the philosophical questions created by posthuman and nonhuman theory, and like to write about ecocritism and environmental ethics, as well as diving into subjects such as colonization, feminism, literature and video games at

10 thoughts on “Shady pine trees and rivers of light

  1. I have no problems with curses though I have only done one small one in my life. I just believe that curses, spells, and blessings are private matters and that we never talk detail about them. As to the subject of curses , yes we needs discussion of it to be understood. In magic there should be no taboo subject, even if it is something that some of us are uncomfortable with, or don’t do ourselves. One never know when that subject that we avoid may be a necessary thing in the future, so we must know what is possible in magic to use as we must, or that we might want to. Myself I have little need for curses so far. However attack me, or mine, and then all bets are off. The option to curse remains a matter of choice, as it must be. It may be necessary in battle and against powerful enemies of our future. Each decides for themselves.


    1. Those who bind us and blind us to this path of destruction. Who confuse us with scapegoats and lie to us with economics. Who tell us there is no choice. Who turn us against each other.


      1. Andrew, that only works if we cooperate with them and follow their lead. If we start to question what we are being told, if we notice that they are trying to distract us from things really important, to either our survival, or our destruction. We can begin the break free. We do not need to isolate ourselves to any one group of people, we can get to know people who may disagree with us, but find out how they are as people rather than the stereotypes that we are taught.

        I know a few people in a wide variety of groups of Pagans, Heathens, Druids, Polytheists. I know a few very conservative people, all the way to some who are Marxist and Anarchists. I listen, and then I decide for myself, what I believe about those people base on my personal experience with them. I get to know a few people of different cultures, and different races to give up my stereotypes, so that I will not fall to pressure to hate these people, or love those people.

        For instance, I refuse to be swept up into the fear of Muslims as a whole because all groups, including ours, have their extremists. The greatest danger may not come from people that I fear and distrust, but instead from people in groups that I feel most comfortable and safe with. But in all cases I will decide for myself, I try not to be led, and I have no desire to lead others in any direction. After all if they can be wrong, then so can I.


    2. What works for you or I, Christopher, is not the point. Your neutrality will not change anything for anyone or anything else.


      1. For all the noise and hot air I have heard over the years, few people have had much affect on our society. I have heard many of the same arguments since the 1960s at least by the same kind of Marxists and Anarchists. Yes the system will collapse under its own corruption, but it has been cannibalizing itself for the last forty odd years. It will be its own decay that destroys, not any planned revolution, which at best is only another word for civil war. Which ever side wins will be fought by whichever side that loses for generation yet to come.

        Any real change will require forty or more years and a lifetime of work, even then the person involved will end up frustrated and wonder if the results were worth the energy and time used. The new order, whatever it is, will in turn become corrupt itself , betray those that had hopes for it, and somewhere down the line will collapse. Nevertheless, people will keep trying and groups will ebb and flow in power, back and forth. It doesn’t mean give up and don’t try, each generations has to make its own mistakes to learn the lessons of the ones before. The problem is less a matter of system use, but more the type of the people who will run those systems. The very same kind of people end up on top in each system formed.

        Write me off as an cranky old geezer, as I am. Prove me wrong if you can. Believe it or not, I rather hope that you will prove me wrong. What a relief it would be if human beings finally gained some measure of wisdom and changed how they think and act. That is all that has been needed for the last sixty thousand years. If we go extinct, good fortune to the next intelligent creature that comes along.

        With me it is merely an intellectual interest , because likely that I will be dead in the next five years. So it is your job and your responsibility now. I have no descendants, that is on purpose. So I have no horses in what remains of the race. You may have descendants, so what kind of world will you leave them, by the time you get to be my age. Will you even reach my age, will the earth still even be a place that humans can still live on? Tune in for tomorrow’s episode of “As the World Churns”.


  2. The work of the Witches’ Sabbat is very important; a uniquely Canadian witchcraft that I’m proud goes on. One year I’ll make it out there, but being in BC it’s a bit of a trip for me. I agree that we are not ready enough to curse when cursing is needed. I’m pleased that others remember that a witch must hex as well as heal.

    Liked by 1 person

    1. Thank you so much for your kind words. I’m intrigued by your description of it being uniquely Canadian, because to me, what we are doing feels grounded in what preceded Canada. One of the organizers is an indigenous person who opens and closes many of the ceremonies. But I think you are right: what happens at Raven’s Knoll is unique, and it’s something I’ve never felt or glimpsed anywhere else.

      Liked by 1 person

      1. One of the things I intend to write about one of these days is my opinion that Canadian culture is formed in the unique juxtaposition of French, English, and the multiplicity of indigenous First Nations cultures. It’s what makes us not Americans; that dynamic of interacting, sometimes conflicting, sometimes complimentary, culture. It’s what gives us the grounding that forms our ideal of the “cultural mosaic” as opposed to the “cultural melting pot.” And it seems to me that with a balance of indigenous and folk traditions in the work of the Witches’ Sabbat, that’s about as Canadian as it gets! Also, no other Pagans that I know of anywhere else in the world are doing anything quite like it. Granted, I’m sure there are a lot of things going on out there that I don’t know about. 😉

        Liked by 1 person

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