Ocotillo the Plant:
Fouquieria splendens.
Sometimes the Latin names of plants speak deeply to the nature and essence of the plant, in this case I will have to say maybe. Ocotillo is named for Pierre Eloi Fouquier
1776-1850 a French physician, translator and writer. The 'splendens'- refers to the impressiveness of this desert plant, and though some might say the flower, yes it is splendid and spectacular! The whole plant from its base to tip is absolutely resilient, hardy and empowering and inspiring.
Ocotillo has a wide distribution in the mojave, sonoran and chihuahua deserts from California, through Arizona, New Mexico and Texas, also going further south into Mexico into the states of Baja California Norte, Baja California Sur, Sonora, Chihuahua, Coahuila, Nuevo Leon, Durango, and Sinaloa. It's display of tubular bright red, orange flowers rivals all for its towering ruling aspect, the inflorescence is a panicle at the tip of the spiny flexible branches.
Ocotillo: the Place:
Ocotillo itself in its occurrence defines a broad specific bioregion, the South West, the south west low desert. Beginning in the Mojave desert of California, crossing the Colorado into Arizona, across much of southern New Mexico, and to the Rio Grande in Texas. In California around the Salton Sea grows below sea level, in some of the mountains of Arizona and New Mexico it will grow sup to 4000ft.
Ocotillo is drought deciduous plant and opportunes to conditions, leafing out in emerald green with rain. It can do this 3 or 4 times a year. Flowering occurs in late spring in May or June often synchronizing with saguaro within its range.
In the old tradition of the Apaches a medicine of ocotillo roots was used for open wounds on both horses and human wounds, a paste of the ground powdered roots placed directly on open wounds as a poultice. The Cahuilla of Southern California used the flowers and bark for cough with sore throat, its place in modern western herbal medicine understands ocotillo to aid lymph movements so as a treatment for tonsillitis this makes sense.
The flowers placed in water make an exquisite tea with a mild astringency like rose or raspberry leaves combined with a flowery honey like sweetness. It's best made as a sun tea, filling a quart or half gallon mason jar and placed in the sun for several hours. Drunk fresh it informs one of our place in the great south western desert province.
Ocotillo, the person: In the modern western herbalists repertoire ocotillo is known and valued as a lymphatic mover keyed to the pelvic area. It especially combined with Redroot, Ceanothus fendleri, Cleavers, Galium acarine, and Alder bark and is useful for all conditions associated with pelvic congestion, stuck menses, hemorrhoids, and poor veinous return and veinous stasis in the legs, prostate enlargement and the need to urinate frequently. In the modern western herbalists material media this translates as macerated 1:2 fresh plant tincture in alcohol. As a formula, each individual plant tincture could be combined as part of the formula.
Liver: The lymphatic system transports 'clean' fluids back to the blood, drains excess fluids from tissues, removes 'debris' from cells of the body, and transports fats from the digestive system The liver is the largest gland in the body, lies in the right upper quadrant. It conforms to the right dome of the diaphragm. the liver has a double blood supply from the hepatic artery 30% and portal vein 70%. The portal venous system, a system of venous blood vessels from the GI tract to the liver, the portal vein supplies about 75% and about 60% of its O2 supply. Superficial and most deep lymph vessels converge at the porta and end in the hepatic lymph nodes. Innervation from the sympathetic and parasympathetic supply from the hepatic plexus, from fibers from the left and right vagus nerve, and right phrenetic nerve.
Ocotillo stimulates improved lymphatic drainage into the thoracic duct, and helps with dietary fat absorption into the lymph system. "The idea and real quality of an organ system being stuck, like congestion in the lung, bronchitis, pneumonia, inflammation heat, swelling has a psychological component. It produces a mental effect. Pelvic congestion, pain, stuck menses, painful cramps- these bodily states impinge on our thought processes. There is a way of being well and a way of being sick. A disease state within the body calls forth a subtle mental attitude. Of course we have to distinguish between chronic and acute. The length of time the disease state has effected consciousness. So that the treatment of disease is also the adjustment of mental states." - quote from my previous blog post
Red Root Ceanothus fendleri,
"Ceanothus has a history in western herbal medicine notably during the time of it's flowering from the 1830's to the early part of the 20th century. In the colonial period Red Root, was called 'New Jersey tea' and was a substitute for the imported Chinese tea which was in short supply, as in the revolutionary act of dumping tea into the Boston harbor, the Boston Tea Party and was considered patriotic to part ways with the British, during the Revolutionary War time.
"The Family Flora and Materia Medica", by Peter P. Good, A.M written in 1847 speaks of it being astringent and slightly bitter. Useful as an astringent in dysentery and as a febrifuge in Mexico. Good describes it as appropriate for sore throats, and the congested symptoms of impaired circulation in the throat area, here we are building a case for its use in the lymph transport of waste material from the throat into the surrounding tissue. In addition red root was described as an expectorant in relation to lung congestion. He also acknowledged its use in the portal system and
uterine/menstrual pelvic stagnation.
"Specific Symptomatology—It has a specific influence upon the portal circle, influencing the circulation. In lymphatic patients, with sluggish circulation and inactivity of the liver of a chronic nature, with doughy-sallow skin, puffy and expressionless face, pain in the liver or spleen with hypertrophy of either or both organs, and constipation, it has a direct and satisfactory influence, especially if the conditions are of malarial origin...or in general glandular disarrangements, the agent is indicated. Bronchitis, chronic pneumonitis and asthma are found present with the above general symptoms. Ovarian and uterine irregularities with such conditions will also be benefited by its use." -American Materia Medica:
Therapeutics and Pharmacognosy: Developing the ...
By Finley Ellingwood, John Uri Lloyd 1915.
While current south west herbalists, strongly influenced by Michael Moore, tend to view Red root as a lymphatic remedy, aiding the portal liver system, which was acknowledged by the eclectics of the time.
The herbalists of the period saw in red root a remedy for..." with my application of this shrub to diseases of the lungs. In 1833, while out botanizing one day, my attention was directed to this shrub, by its beauty while in full bloom, and the peculiar appearance of the root. I gave it the name of wild snowball, knowing no other name for it at that time. I tasted and chewed some of it, and I conceived the idea that it would be good for coughs. I gathered some of the shrub, dried it, and added some of it to my compound, used at that time for coughs. I was successful in treating coughs...In such cases I keep a syrup to suit. It is made as follows: Take ceanothus two parts, asclepias tuberosa one part, boil down till you have a very strong decoction; strain, and add refined sugar, and boil down to form a thick syrup; add the tincture of Tolu, to give a flavor, and bottle. Dose—one tablespoonful three times a day." -The New England Botanical and Surgical Journal, by Calvin Newton MD 1849.
Besides the possibility of combining red root with pleurisy root for lung congestion, it is fascinating to see the renaissance scientist Dr Newton exploring the fields and forests, directly tasting the herbs and plants and developing an intuitive treatment from the forests of New England.
Ocotillo and Red root because how they mobilize how waste products are removed and facilitate transport throughout the body. This is possibly what Dr Calvin Newton in 1849 had encountered and utilized in his formula to treat tenacious coughs, and lung stagnation, expediting the transport of accumulated waste products in the lung.
The idea and real quality of an organ system being stuck, like congestion in the lung, bronchitis, pneumonia, inflammation heat, swelling has a psychological component. It produces a mental effect. Pelvic congestion, pain, stuck menses, painful cramps- these bodily states impinge on our thought processes. There is a way of being well and a way of being sick. A disease state within the body calls forth a subtle mental attitude. Of course we have to distinguish between chronic and acute. The length of time the disease state has effected consciousness. So that the treatment of disease is also the adjustment of mental states.
Herbs and plants like red root and ocotillo are both 'heart' medicines, medicines of the emotional spiritual heart. These medicines while not 'psychological' deal with our healing journey. They address the soul and our way of becoming in the place. Plants can be a way back to a place of balance. Our bodies may be out of balance with disease yet our hearts and minds are also stuck in the paradigm of disease states. Part of the process of healing is acknowledging the psyche and mind states through plant medicines." Quotes from my previous blog post
http://pgmanski.blogspot.com/2016/01/red-root-ocotillo-and-approach-towards.html
Healing the Wounded Heart:
Regardless of how far I go into physiology of disease I am always reminded of the living plant medicine. Even the question of, "what is medicine?". The plant medicines I work with are living beings. As are the people taking the medicine. The key point is life, living, growth and movement.
Ocotillo has come to the surface, speaking, in the same way it's grey stems sprout with green after a rain, offering itself to us as a way to transform the heart. That our hearts are wounded is no doubt. That these plant allies and helpers are here among us is also no doubt.
In conversations recently at the Traditions in Western Herbalism Conference, Coudcroft, New Mexico, 2016, it was no surprise that those testing my plant medicine offerings from the South West US across the board, regardless of gender, sexual orientation or background had a similar reaction to the Ocotillo tinctures I had brought. In conversation after conversation people said that, ocotillo opens the heart, brings a softness.
Often the healing journey of the heart is so difficult precisely because of this softness. Healing requires an atmosphere of acceptance, a nonjudgmental space of allowing things to be. In that allowing things to be, brought by ocotillo there is a greater complexity. Ocotillo has that gentle quality that allows growth and nurturing green to emerge after a rain, yet if also has the fierceness of thorns, of boundaries, of setting limits. Maybe all these tender sweet desert plants have that aspect of rose. A rose has the sweetest fragrance, the softest petals, yet it to has thorns, barbs. With healing its often both moving towards our good and moving away from that which holds us back.
With ocotillo there is a clarity and space. It inhabits great space gracefully. In order to heal the heart there needs to be space to move beyond repetition. In repetition there is convenience, there is a mindlessness which lacks awareness of space. Ocotillo allows us to energize and invigorate the heart without jumping into action based on the repetitive mind, which wants to maintain the comfort zone, even if it is painful and lifeless.
Those who use ocotillo and are drawn to its healing spell often describe a history of trauma in the pelvic area, sexual exploitation, rape, violence in connection to painful circumstances. Abusive families, the feeling can manifest as fear, as an inability to follow their highest good. They are seeking a resolution to that trauma, a way to move forward. They have described to me a movement towards healing and forgiveness that is facilitated with ocotillo as a medicine. Often there is a movement that occurs spontaneously of forgiveness of self and forgiveness of other. Often times the 'other' is the male dominated power structure, the privileged view of the those who run the show, with property and power. The way of continuing to carry the trauma is to carry that burden and then move into self loathing, self destructive lifestyle, not loving yourself enough to care and take care.
One of the predominant motifs of this trauma is the feeling that nothing can be done, hopeless and helpless. Often when taking ocotillo there is a sense that, even if I don't know exactly how, I will move on from this, not as a victim, not seeking revenge, but as the loving strong and powerful person that I am.
Ocotillo is a heroic medicine that invokes trust, just as the ocotillo will leaf out any time rain comes in abundance, there is in that leafing out a trust. It's precisely that time, when the bark is invigorated with life that the ocotillo is gathered, carefully, with intention and gratefulness for its gift.
In time spent with the plants I go directly to the plant, to find its use, its message, its purpose relation to us. I ask of the plant, "Can you heal these broken hearts?", "Help me to help others with these plant medicines."
One of the ways I go to the plants is directly. I go directly to the plant with intention. The herbal medicine road is often pleading and asking. It is admitting my own lack of knowledge, in some sense I am unknowledgeable, incapable of knowing. My wits are dull. Yet the plant teachers are willing to share when one admits a lack and acknowledges a need.
Going directly to the plant:One of the most important techniques I share with others, when they ask, is the direct approach to plant medicine. Outside of any framework, the direct approach to the plant medicine involves going directly to the plant where it grows in its natural habitat.
The quickest and most powerful way is to go as a small group of committed seekers to the plant setting intention. You will need to step up and prepare ahead a time, either a tincture, flower essence or tea of the ocotillo. This is to be passed around the group, to each group member in silence. It's a sacred communion and needs to be understood and cherished in that way. Then after a time of careful silence and receptive watching, each member of the group will share their findings, their results out loud to the group. It's important to acknowledge the intention as a group to gather and share insights gained in a nonjudgmental way, in a spirit of reverence and love. It helps if someone in the group can set the tone based on previous journeys. It's best to be uncrushed, unhurried and make a day of it. It's important to understand that when a person speaks in the circle, it's the ocotillo speaking. We become channels for each other so the voice of ocotillo can be heard. We are ocotillo's mouth piece.
Someone who has gone before can set the tone by talking about the plant, it's biology, its place in the ecosystem. How it grows, where it grows, its life cycle and unique qualities. Someone who has studied the ethnobotany of the plant and can talk good plant story can make the journey easier. Looking at the plant, walking for a while in silence to the plant can often prepare the group for what's to come.
It's important to come together with a common purpose in this. At the beginning have each person explain who they are and what they're doing directly to the group and to the ocotillo. You'll need to find an ocotillo receptive to this, you made need to walk some ways to find the best spot. It helps to set the intention with a smudge. I like to use yerba santa, or Hyptis emori but what you'll be using is up to you. Once the smudge stick is lit, each person should hold it and make a good smoke, state aloud their intentions, it should be passed in a sun-wise way, starting in the east, then south, west and north, in a circle. This sets the tone and sacred purpose or intention, to meet understand and grow with ocotillo. To hear ocotillo's voice and allow ocotillo to speak. I met a person one time in this beautiful place, yet they were sad, and I was puzzled. She said, "Everybody passes by these plants and they don't greet them. They don't use them. The plants are lonely, sad, they need us. We need them." that stuck with me. The plant medicines want to be a part of us. We need to make ourselves a part of them. It's always been this way.
Of course it's not always possible to assemble a group, and good results be had by journeying alone, doing personal study on the plant, reading what others have said, then carrying out the exercise alone, allowing ocotillo to speak through you, to you.
The main thing is to go to the plant directly, alone or with a group. As I said though going with a small group of dedicated seekers can be especially powerful. Sharing insights gained with others in the circle can facilitate a deep learning that goes beyond words, and is the best and fastest way I've found to gather insight. Often different members of the group can have different pieces of the puzzle, and the combined insights shared together often transition into that rolling deep, where the old songs and stories come to the surface.
With ocotillo the group will assemble around a stand of ocotillo that is especially vibrant, maybe leafed out or in flower. One specific technique I've found is to sit near the ocotillo and focus awareness of breath, sending the breath into the ground and focus on exchanging energy, sharing the energy of the ocotillo. See your breath going into the ground meeting the roots of the ocotillo, mingle your breath with the roots of the ocotillo. Allow the breath to rise into the individual stems of the ocotillo, moving rising to the top of the ocotillo stalk, then descend back down into the roots. Feel the energy then move into where your body makes contact with the earth. Invite your energy as breath to mingle and mix with the ocotillo. Re-enter your body where it makes contact with the earth, and rise up through your body, to the top of your head, then back down in a circuit, into the earth. Mix and meet the ocotillo roots, rise up the stalks and branches, to the top of the ocotillo, then back down the ocotillo, into the ocotillo roots, into the earth, traveling back to your body at the point where you are sitting, then to the top of your head and back down, into the earth meeting the ocotillo roots, to the top of the ocotillo and back down, continuing the microcosmic energy exchange orbit.
This same technique can be used for 'meeting' any plant or tree at a certain point in the process an aspect of ocotillo can be passed around. It could be a sun tea of the flowers, or a tincture of bark and leaf, or a flower essence.This is shared with the group as a sacrament. It's important to understand and ask permission of ocotillo to help us to understand her. Acknowledge that ocotillo is a living being. Ask ocotillo. Explain what you're doing and why. When people share their insights allow the silence to penetrate, there's no right or wrong. Everyone has something important to share.
Ocotillo Elixir:
Late Greek xé̄rion drying powder (for wounds), equivalent. to Greek xēr(ós) dry
Gather the ocotillo blossoms just at that point where they are open for what we are seeking is to nurse the open heart.
Dry the ocotillo blossoms for a day or two, then tincture fresh 2:1 in organic cane alcohol, if you don't have this you could use a strong Brandy or vodka. In terms of our bioregional medicine it's important to engage the plant stories and songs at the time of their singing. After you tincture it for a week or so, drain and strain, you will want to add honey, three parts menstruum remaining, to one part honey, then bottle for future use. Ocotillo flower elixir for opening and healing the wounds of the emotional heart. Enjoy an experience is healing time for never will you be here again, savor this new becoming, take it into your heart grow in the way of the plant
medicine road as it leads you.
