My early childhood spent playing on the lawn with dogs, and with daydreams, was overseen by tall, swaying elms. I used to lay on my back and looked up to where their crowns almost met, at the always-blue Colorado sky. I knew their trunks as individuals that I can still see.  The one nearest the back steps had an inverted V scar that wept sap on its west side. It occasionally shed a limb onto the roof, worrying my father. The one by the swings, with phlox growing under it, was small and slender with bark almost black. My father said it was a different species. For awhile, there was a washing line tied to it. The biggest one grew in the corner by the alley and seemed a giant to me. There were three more along the side of the yard by the street. Neatly spaced and similarly proportioned, they stood like brothers.

Elms ringed the whole house. They were responsible for keeping it cool in summer. In return, we watered our shaggy, eccentric, old-fashioned lawn, and the elms drank, too.

Near the driveway there was an old crone of a mulberry, making it risky to hang out washing or park cars when the berries were in season, because the birds shat a loose profusion of violet emulsion everywhere until the mulberries were gone. We never ate them.

Further out, toward the vegetable garden there were more elms, but they were wild, unkempt, brushy things with crooked branches. I had a tyre on a rope on one big horizontal branch which my father pronounced safe enough. Overlooking our little plum orchard there was a climbable one, although not being an athletic child I never got very high. When my pet turtle died my mother helped me bury it under that tree, in a tin box. Sometime later I secretly dug it up to see what had happened. It was red as rust, like the box. The climbing tree was my witness.

When the plums came ripe at the end of the summer my father and I picked them, filling buckets and baskets and bowls, and stuffing ourselves all day long. It must have been the perfect environment for them, because the only care they got was water. I don't remember anyone making jam or drying them. I think we just ate as many as we possibly could and gave the rest away. The cherries were a different story. I think there were two trees, maybe three. They produced something we called Black Rag cherries. They were seriously sour, which I considered a major disappointment, but my mother would be in a flurry of excitment, because she used them to make cherry pies.

My mother was a legend in her own mind at making cherry pie. We put the cherries through a mechanical cherry pitter which screwed to the kitchen table, and you turned a crank. What didn't go into pies then were frozen for more pies later. I've never liked fruit pie. They say my mother's pastry was first class, but I didn't care for that dry, flaky stuff. Still, it was a few days of diversion and I thanked the gods of the supermarket that we could go there and get some nice sweet cherries that could be eaten fresh, and not wasted in pie.

It was under the wild elms that I used to help my father cut firewood. As well as a good supply of fallen elm branches, he had a collection of massive pieces of cottonwood (the other main local tree) which we would try to split with metal wedges and big hammers. We had hand saws for cutting the elm branches. It was hard going, but I worked my apprenticeship from gathering and breaking kindling to carrying and stacking, taking one end of the two-man saw, through to solo sawing and taking the odd swing at those wedges with the hammer. Usually, we talk about the combined ages of two people working together, but in my father's case, I think you would need to subtract my age from his to really understand the situation. As I grew, and could do more, he was able to subtract my years from his own age, and continue cutting as much wood as he could at fifty, which was his age when I was born. At ten, I could take ten years off his fatigue level. At eighteen I left home, and when I came back for a visit, my father had bought his first chain saw.

So I've made it this far without mentioning the dreaded Dutch elm disease. I've always felt that it's unfair to define an entire genus of trees by a disease. Yes, Dutch elm disease has killed countless trees in Europe and North America, but plenty have survived, and people's unwillingness to plant them, or even tolerate them, has also contributed to their absence from the modern landscape. Since the 1920s, programmes in many countries have been working to finding resistant trees in the existing population as well as breeding new varieties with resistance. No elm tree is completely immune to Dutch elm disease, as far as we know, but there are beautiful and resistant varieties available in the US and in Britain.

It's also very likely that although there has been a surge in problems with the disease since the 1920s, it has always existed. Historically, there are reports of what sounds like the disease in the 17th and 19th centuries in England. Looking back much further, we know that there were big declines in elm populations in NW Europe around 4,000 BC and 1,000 BC. The first decline has been blamed on neolithic farmers, who probably were partly responsible, because they cleared land for agriculture, and also coppiced elms for animal feed. However, it appears that some form of the same disease we see today was also partly responsible. Perhaps the disease is in some way cyclical. Maybe it is more prevalent when elm trees become too numerous and crowded in an area. Maybe human activity has played a part, too, by moving the diseased wood around, by overplanting in the historical period (especially the 19th and 20th centuries), not to mention the added stresses that industrialisation and intensive agriculture put on nature.

In the area where I grew up, the Siberian elm (often wrongly called the Chinese elm) has become very common. It is now listed as an invasive species in many parts of the southwestern US, and there is no doubt that is has changed the landscape of plains and semi-desert areas, which are not known for large trees outside of riparian belts. Siberian elms are fast growing and extremely drought resistant, and these are the reasons that they were originally planted for shade around houses and along city streets. These are the same reasons that they are now considered to be invasive. Because they are extremely deep and wide rooted, Siberian elms find enough water to survive where few native trees can. This also means that they cause a lot of problems with underground water pipes, septic systems and the like. Most elms are a bit brittle and tend to shed limbs in storms, and Siberian elms are a bit worse than most. These facts, coupled with the huge number of little seed pods they shed in spring (think pale green snow) have earned them the derisive name of "junk trees". However, especially with climate change making shade and tree respiration more desireable than ever, biologists are beginning to suggest that maybe they are not so bad after all. And that green snow, it turns out, is pretty good in salads.

As a child, it never occurred to me that all this tree politics was going on, and when I did get to hear about it, it made me sad. I'd never doubted that trees were persons. I had relationships with them. Not "I shall now sit down and commune with this tree-being" type relationships, just unselfconscious relationships that happen when you spend a lot of time with another living being. That's still how I feel about trees today, and I still love elms.

Some of you will have noticed little signals in my writing - small but frequent mentions that I am not entirely happy where I am geographically. I'm homesick for Scotland in a number of different ways, and struggling to love the environment I'm living in. One of the things I have trouble with is car journeys, especially if I'm a passenger, because then I really have time on my hands to look around me and see all the things I don't like. A dry, rather colourless and windblown landscape which has suffered terrible environmental degradation, littered with the careless leavings of unsustainable and failing agricultural processes, with signs of poverty and hopeless ignorance everywhere. (Yeah, I fitted a lot of negativity into that last sentence, didn't I?) That's how I see it on a bad day, and it is one kind of truth.

The thing is, though, that since I live a long way from any amenities, I have to go places by car quite a bit, and I often find it quite distressing. Not fun. So much not fun, that I have probably been avoiding it more than I realise. However, I seem to have stumbled upon a really good remedy!

About a year ago, I signed up for a 21 day meditation challenge with Deva Premal and Mitten. Each day featured a mantra, one of which was the Moola Mantra. The words of that mantra are:

It's so easy to acknowledge the divine in things we like, or people we like. In pretty things. Less easy to do so in the things we find ugly, in people or actions we find ill-intentioned. It's easy to forget that the unmanifest divine somehow permeates all. It's easy for me to feel that if I don't fight the things I don't like, then somehow they win and I have given up. But I think that just creates blocked energy rather than the flowing energy with which I am able to create and to manifest useful change. But back to the Moola Mantra...

I loved this mantra so much the way Deva explained it. To look around me, and remember that the divine is in everything is very good for me. I also loved her musical interpretation of this, and found out that there is an entire fifty minute version. I bought a copy. It seemed like good driving music, so I put it in my car. Well, maybe you can see where this is going ...

It has helped immensely. Whether that's because, as some believe, the Sanskrit words of mantras have some extra mystical power, or because I have connected with their meaning at a conscious level, or just something in the music - I feel better connected to the landscape, more lovingly connected, and much calmer. And I think that this effect has filtered out a bit into the rest of my time, as well.

In honour of the Autumn Equinox, my partner, Mark, and I took a trip to Manitou Springs. We have been there a few times, but typical of people who are (sort of) local, we hadn't given the place much thought. It's a small mountain resort with nice boutiques and a good vibe, a fun change from our daily lives. It was only toward the end of our last trip that I noticed the Cheyenne Spring font on the main street, tasted the water, and all the pieces of the puzzle fell into place in my head. "Oh, Manitou Springs!" So we decided to dedicate our next visit to finding and investigating the springs -- and bringing jars.

Although I remembered to take the jars, I forgot my camera, so the gallery of photos below are not mine. They are from other people's blogs and articles, or from the website of the local Mineral Springs Foundation, who produce a free brochure, including photos, a map, and an analysis of the mineral content or each spring. They have done good work in renovating and decorating many of the springs around the town, inviting a number of artists and sculptors to design fonts. The result is a great deal of variation in the ambiance of the different springs.

Back home in Scotland the "places of interest" seem to be so thick on the ground that you are tripping over them. Lots of wells and springs, ancient monuments and places of natural beauty. To me, it feels very easy to find places that help me to feel close to the gods, to the spirits of nature or people of the past. Yes, the trees and rocks and soil are sacred everywhere, but I feel less resonance here. I hoped that these springs might be a good place to feel something like that, but I'm not sure.

The town of Manitou happened to be rather busy when we visited, with some sort of festival going on. There was a very friendly and slightly crowded atmosphere, which I enjoyed, but it wasn't conducive to quiet moments of spirituality. At each spring we visited we ended up chatting to people. A few were locals, getting water from their favourite spring, and happy to tell us about its benefits. Most were other people "doing the tour", but hardly anyone liked the taste of the water. Except me. I thought some of it was excellent. Each spring varies quite a bit in its mineral make up, but most of them are naturally carbonated, and have a high mineral content, which I enjoyed. One or two would take some getting used to. Iron Spring, for example is rather salty tasting and with its high iron content, reminded me of the taste of blood. I particularly liked the taste of the water from Wheeler Spring, which was fizzy and refreshing, and has a more traditional style of font, too.

It must be the Druid in me, but I found people's jokes and face pulling about the taste of the water a bit frustrating. I find the stuff that comes out of many a household tap completely disgusting. I don't like many mainstream commercial beverages, either. What the earth was offering, via these springs, tasted so much better to me, but people seem to me to have lost their discernment. Too much soda-pop and Miller Lite, I guess. Visiting the springs was just a box to tick, and a funny story about how bad it tasted to be told later.

I haven't delved too deeply into the history of Manitou Springs. Manitou means "spirit" in the Algonquin languages. Spirit both in the sense of what we might call gods and of the spirits that inhabit all things in the animistic sense. Several local plains tribes, such as the Cheyenne and Arapahoe peoples, held the area as particularly sacred and knew that the waters had healing powers. Because of the high mineral content of the water, some of the springs had formed natural mineral basins which were ideal for bathing. When European explorers found the area they quickly began to develop it as a spa, with great emphasis put on its healing potential and romantic associations with the local tribes. These settlers, too, valued the water, and the beauty of the area, but had rather different ideas about what was sacred.

Over the course of the 20th century the "spa" concept gradually gave way to a more general type of commercial tourism. The area has many tourist attractions, including Pikes Peak and the Garden of the Gods, and the springs at Manitou became a minor sideline which I don't even remember hearing mentioned. Manitou Springs became known for its enormous amusement arcade, cog railway and vast selection of motels.

Looking at the photos of Soda Spring, below, in 1870 and the present, I know which I prefer. However, I'm glad that perhaps something of the dignity and original reverence for the springs has been revived by the Mineral Springs Foundation. Water in Colorado is rarely a source of peace. It is generally seen as a scarce commodity, bought and sold for unsustainable agriculture, use by growing cities and for sporting and recreation. The saying "Whisky's for drinking, water's for fighting" refers to the legal wrangling that is almost always ongoing over water, somewhere in the state. Yet holy wells and holy water have gone unnoticed...

Because the town was built around the springs, most of them are along the main street or along major traffic arteries. The atmosphere when we visited this time, while pleasant, wasn't great for, say, a few moments of meditation. I would like to go back on a weekday in the off season, and see how it is then.

If you enjoyed this article, you might also like The Divine Connection of Water and Mother Nepesta.

These photos can all be clicked to enlarge, and the captions link to their original sources, which are often quite interesting in themselves.

Motherhood and birth may represent much more than the literal meanings, of course. Creativity, nurturing, etc. The other aspect is partly about "going with the flow", but more particularly letting everything else go with the flow. If you've ever meditated, you've probably heard advice like letting a river take unwanted thoughts away -"just let them go" we're told. Our metaphorical River can take away other things we don't need, too. It can clean away what we no longer need, making room for the new things we want to welcome. There is another little meaning to the word "cleansing" which is connected to motherhood, and is also worth looking at. Have you ever heard afterbirth called "cleansing" by country people? The first time I heard this, a light bulb went on in my head. Of course, we all know the dire medical effects of retained placenta, but what an interesting way of thinking of it! It's a reminder that hanging onto things that were once vital, but have now done their job, is not always in our best interests.

For information on readings, visit Go Deeper Readings. To arrange a reading, email me.