Barbara Ehrenreich's New Book

Barbara Ehrenreich's new book "Living With A Wild God" has moved up to the top of my reading list. I've listened to an interview and talk with her while delivering mail the past couple of days. I was interested so much in what she had to say that I forgot to deliver some of my customer's packages and had to back track. That's one of the ways I can tell if a thinker has really got my attention. Along with her stories I agreed with almost all of what she had to say. She deplores monotheism; doesn't think God has a care in the world about goodness and morality; thinks we're paying a heavy price for close to erasing all of the animistic rituals from the face of the earth; and how the animistic gods don't requite belief.

What most interested me, though, was her description of one of the mystical experiences she had in her teens (I've heard the psychologist James Hillman say that most of us get closest to God in adolescence and towards the end of our life). I would like to read more of her description of this. She said it was both ecstatic and horrifying at the same time. Plus, to all of you Daniel Quinn fans out there, it sounds very similar to the experience that he had at the monastery in his early twenties, which he described in "Providence."

Another quote that points to the idea that I got from Robert Bly's "Sibling Society" years ago: We are the only culture to have ever colonized ourselves; and the political left are the gatekeepers. Also, I think this is perhaps why environmentalist and author Derrick Jensen has received close to a thousand hateful emails from folks on the left and only a handful from those on the political right. I've also heard Thomas Linzey say that the "progressive" community will not likely be the ones to carry the Community Rights work forward, a whole new constituency will arise and will be responsible for moving it forward.

"Corporations essentially define our economy, out society, our jobs, our educational system, and our leisure time. Our state legislatures once defined corporations as subordinate entities, yet now We The People find every aspect of our lives subordinated to corporate "needs."--Jane Anne Morris, pg.41, Defying Corporations, Defining Democracy

It's because of these corporate "needs" that I deliver so much junk mail and you get so much of it.

Robert Sund's Mother

What Robert Sund's mother told him:
"Without love of earth
There is no love of Heaven."

(Thank you to George Draffan over at NaturalAwareness for sharing this.)

Candy Wrappers, Children and Enjoyable Animism

"Instead of the old punishing moralisms about dropping litter on the street, we need a new and enjoyable animism that children would be the first to understand. 'Don't throw that candy wrapper on the street'--not because it's dirty or bad manners; not because it's wrong; not because 'what if everybody did that?'--but instead 'because your candy wrapper doesn't want to lie around in the gutter or be stepped on; it wants to be in the trash basket along with all its friends."--James Hillman, Pg.89, Kinds of Power

Connecting the Dots

A few years back I posted this quote about mining and war by Lewis Mumford:

"From the earliest times, as Mircea Eliade points out, blood sacrifice had been a ritual accompaniment of metallurgy. The curse of war and the curse of mining are almost interchangeable: united in death."

Yesterday, on the mail route, I thought of this quote and realized that Martin Prechtel might have some answers in how to lift that curse:

So, just to get the iron, the shaman has to pay for the ore, the fire, the wind, and so on — not in dollars and cents, but in ritual activity equal to what’s been given. Then that iron must be made into steel, and the steel has to be hammered into the shape of a knife, sharpened, and tempered, and a handle must be put on it. There is a deity to be fed for each part of the procedure. When the knife is finished, it is called the “tooth of earth.” It will cut wood, meat, and plants. But if the necessary sacrifices have been ignored in the name of rationalism, literalism, and human superiority, it will cut humans instead.

All of those ritual gifts make the knife enormously “expensive,” and make the process quite involved and time-consuming. The need for ritual makes some things too spiritually expensive to bother with. That’s why the Mayans didn’t invent space shuttles or shopping malls or backhoes. They live as they do not because it’s a romantic way to live — it’s not; it’s enormously hard — but because it works.--Martin Prechtel

Anxiety, Abram and Animism

I'm starting to understand why Daniel Quinn will not use the term nature in his work. In The Story of B he even titled a section Dynamiting Nature. In that section he talks about why using the term nature in any discussion can be decieving.

Anyway, back to another quote I dug up out of my notebook that speaks to my understanding.

"From an animistic perspective, the clearest source of all this disstress, both physical and psychological, lies in the aforementioned violence needlessly perpetrated by out civilization on the ecology of the planet, only by alleviating the latter will we be able to heal the former." --David Abram, Pg.22, The Spell of the Sensuous

Perhaps what we do to the earth we do to ourselves.

Weaving

Just some notes here. Lately I've been reading various works by Vine Deloria. He's wise. Take this quote for example:

Now, every society needs educated people, but the primary responsibility of educated people must be to bring wisdom back into the community and make it available to others. Because of hierarchies, European thinkers have not performed their proper social function. Instead, science and philosophy have taken the path already taken by Western religion and mystified themselves. The people who occupy the top positions in science, religion, and politics have one thing in common: they are responsible for creating a technical language incomprehensible to the rest of us, so that we will cede to them our right and responsibility to think. They, in turn, formulate a set of beautiful lies that lull us to sleep and distract us from our troubles, eventually depriving us of all rights - including, increasingly, the right to a livable world.

This takes me back to this excerpt out the Story of B:

"Animism looks for truth in the universe, not in books, revelations, and authorities. Science is the same. Though animism and science read the universe in different ways, both have complete confidence in its truthfulness." Pg. 136

Daniel Quinn goes on to explain how animism finds truth in the universe in a language that most people can understand. He has brought "wisdom back into the community and made it available to others." I'm really glad that he took the time to do this. He is wise too.

How's that for simplicity?

Internet Inspiration

A few months back Filip had mentioned that my blog had inspired him to start a new blog. It's called: The World Is As You Dream It. It's full of great writing, wisdom and stunning photographs that were taken by him. I highly recommend checking it out.

Where Do Our Bodies End?

This essay by Jack Forbes contains a fundamental wisdom that most of us have had socialized out of us long ago.

Excerpt from essay: "Most of us have been taught to think of our body as a physical structure, isolated from everything else. But if we think of it as a living system, then a different picture emerges. Traditional indigenous thinking points towards an open system, connected with the Universe and the Creator.

"In the mid-1970s I wrote down what I had been saying in many Indian gatherings: "I can lose my hands, and still live. I can lose my legs and still live. I can lose my eyes and still live. I can lose my hair, eyebrows, nose, arms, and many other things and still live. But if I lose the air I die. If I lose the Sun I die. If I lose the Earth I die. If I lose the water I die. If I lose the plants and animals I die. All of these things are more a part of me, more essential to my every breath, than is my so-called body. What is my real body?

"We are not autonomous, self-sufficient beings as European mythology teaches.... We are rooted just like the trees. But our roots come out of our nose and mouth, like an umbilical cord, forever connected to the rest of the world.... Nothing that we do, do we do by ourselves. We do not see by ourselves. We do not hear by ourselves.... That which the tree exhales, I inhale. That which I exhale, the trees inhale. Together we form a circle." (Forbes, Columbus and Other Cannibals, 1992, pp. 145-6, and Forbes, A World Ruled by Cannibals, 1978, pp. 85-6 ). "

Clarity and Consciousness

Here is a really clear and coherent post by TwoRoadsTom (Bill Maxwell) over at IshThink that I think fits in well with some of my recent posts talking about animism and John Trudell's perception of a vibratory reality.

When asked to explain animism as a religion (as opposed to the dictionary version), I consistently say that it is the belief that everything possesses an animating, motive force, which, if I was to translate that into more 'popular' vernacular, means that everything is "alive" and can make decisions.

On a certain level, this is completely valid; choices are made consistently on a quantum level, based on variants that affect that particular quanta state. Decisions made through what we term"consciousness" are merely more complex variants of the same theme; our decisions are based on everything from what we eat to how we were raised to what the temperature is now to a thousand other variables...

I've also taken a fancy to the idea that spirit is 'breath', that wonderful energy that circulated through a system and lets it do what it does. For some, like rocks, breaths are drawn in much larger cycles than are insects (did you know rocks 'breathe?' They actually exude and take in gasses from the atmosphere. Just found that out. Fun stuff). When I die, my particular animating force goes away and all the little 'fires' that are left are devoured by other creatures to add to their life.

Let's have a little more fun with it though. Straight from a traditional healer's mouth (saw him lecture -- free btw at a university -- on Tuesday), he talked about the 'gods' of the Central American pantheons.
Take "Tlaloc" for example. Books say "god of Rain." Wrong answer. Linguistically, Tlaloc breaks down into two words; Tlal = Earth & Loc = Liquid. Literal translation is "Liquid of the Earth". Actual translation is the evaporation cycle! The Mexica knew moisture drew up from the ground and the waters and came back as rain. So Tlaloc describes a process which begins in the ground and ends in rain. The "great spirit" of rain, the animating force that makes rain work.

So, why treat everything as if it's an anthropocentric representation of a human? For two reasons: (1) It's easier to remember, because we are geared towards social interactions within our own species (2) it allows a greater capacity for empathy for other species if you place them within a 'human' context. You may not understand your cousin's rationale, but you can still love him as family. Now if your cousin happens to be a raccoon, it makes it a smidge more difficult but still possible if you try very hard. And if you've been trying for thousands of years, you've probably figured out a whole host of ways to communicate that we first generation goofs haven't even thought of yet.

And finally, on a strange but practical note. Alright... let's say we consider 'spirit' as energy. Fine. Let's say we break it down to 'quantum choices' for decision making. Simplistic but fine. Lastly, we treat things through the lens of being human -- all the while understanding that they are also different than us -- because it facilitates communication. So what's the point? Why not strip away the metaphor and be done with it?

Here's why. Because the First Nations were right. It is one big damned mystery. I'm a cynic by nature, have been all of my life. I love studying all of the whacky phenomenon out there and don't believe most of it. I started going to a sweat lodge about a year ago. The tales told there are amazingly dense and rich with metaphorical information (including the relationship between the tree's life cycle and the heating of the stones of the lodge + many, many other interesting facts). I've prayed in that lodge
in a respectful manner, fully expecting simply a great, time tested purification ritual.

Then my prayers started getting answered, way beyond statistical chance, and in ways that astonished me. I experienced a sweat which saved my father-in-law's life. I've seen incredible healings occur, seen small miracles occur. How?!? How is this happening if the spirits are just descriptors of processes? The truth is they're more than that and I don't know how or why and that doesn't matter one bit. It's a mystery, one that doesn't solve life's problems or make you a saint but instead connects you to the world in wondrous and sometimes frightening ways.

No, I'm not saying everybody should go rush out to a sweat (though you should! ). What I'm trying to express is this: when people say that animists are talking about 'gods' and 'spooks' (to quote an earlier posts) they are talking about much more than that. And if you think they are just talking about physical processes that have no specific 'connection' to us, well, they're talking about much more than that, too. I'll be damned if I know exactly what's going on but I could spend a rich lifetime trying to figure it out.

I suppose that's our (us trying to dive out of civ) next issue. To experience more of this so we can plug into the cycle once again and explore this intense complexity that is life.

I've had similar experiences when it comes to sweat lodges. All I can say it is simply one big mystery, too.

Here is a great 15 minute video with Trudell talking about the vibratory reality we are a part of and what it means to have power.

John Trudell, Animism and Providence

This post is more of note to myself.

I just found this amazing interview with John Trudell talking about his music, reality, spirituality, Christianity, and tribalism.

Corbett: Shifting our conversation, I wondered on your thoughts about Native American spirituality. What are whites seeking when they explore American Indianspirituality? What's the draw?

Trudell: I think they're trying to find their own memory. Because remember, everybody on the earth is a descendant of a tribe, even the whites. If you go back far enough in their ancestral history, they come from tribes. But the way technologic civilization works is it erases the memory. The civilizing process is to erase the tribal memory or the ancestral memory. So if you look at most Caucasian people, they don't even remember their Great Grandparents. Or if they're the Mormons, they got this lineage thing stashed away somewhere where they can follow them by name all the way back to wherever, but they don't know anything about them. They don't know what their spiritual perceptions of reality were. They don't know their practices, how they lived with the earth. They know none of that, so they have none of that memory. So on one level, you've got all these people running around trying to be somebody they're not, and they're trying to make a fast buck at it while they're doing it. But the people who are gullible enough to come to them, they're trying to find a meaning and that reality we were talking about earlier. They're tying to find their way back to reality. And the deal is, if they don't understand what they're doing, when you enter into praying, or you enter into ceremony and start doing these things what you're doing is, you are reaching for answers into things you're not connected with. And when the answer comes back, it's just gonna end up confusing you more and taking you further and further away from what it is you're seeking.

Daniel Quinn mentioned in his book Providence that we all shared the animistic worldview at one time. This was the only universal religion (For lack of a better word right now) that has ever existed among humans.

Is this the memory "whites" are trying to find?