Okay, I’ll Play Along…

The pagan blogosphere seems to have latched onto this nifty declaration of International Pagan Values Blogging Month. It’s given me a good excuse to put down some thoughts that I’ve been having trouble putting into words as of late.

The biggest problem with trying to define “pagan values” is that, as others have noted both in this blogathon and before, is that “neopaganism” doesn’t describe just one religion–it describes a plethora of them. As Sannion pointed out, a lot of the time “pagan” often ends up being interpreted (not overtly, generally) as “Wicca, or Wicca-flavored”. Not surprising, since so many of us cut our teeth on books by folks like Scott Cunningham, and many pagans never really define themselves beyond “generic Wicca-flavored pagan”. From my experience in the communities I’ve participated in (both in person and online), and in going to a wide variety of festivals the past few years, “generic Wicca-flavored pagans” outnumber any other single group of pagans. This isn’t necessarily a bad thing; it just means that there’s no simple set of pagan values when you have that much variety.

The other issue is that values are ultimately subjective. Even among members of the same pagan religion, you may have a wide variety of values that individual people adhere to, whether due to the tenets of their faith, or other factors informing their everyday choices. And I do mean that last bit–values do not only have to come from religious sources, though the two may inform each other to the extent that they may seem inseparable.

One of the things I’ve been kicking around in my head as of late is the idea that we (not just pagans) create religion (and, by extension in many cases, values) out of whatever comforts us. We may not consciously realize we’re creating religion, and as most people view religions primarily in a literal sense, some may be offended by the idea that their experiences are anything other than direct contact with the Divine/spirits/other intermediaries. Still, people seem to match their religious beliefs pretty well; the structures within which they interact with the Powers That Be connect to things that give them some form of comfort and security. (And I’ll most likely write about this more later when I’ve brought together my thoughts on it more cohesively.)

I know exactly where my comfort in Nature comes from. I was a weird kid growing up. While all the other girls in my small town Catholic grade school class were playing with Barbies and putting on kiddie makeup and starting to get interested in clothes, I was grubbing around in the woods catching garter snakes. I didn’t really have friends, for the most part, and got picked on a lot. My family loved me like nobody’s business, but I think sometimes they just didn’t know what to make of me. My only sibling was significantly older than I was, so I ended up spending a lot of time alone.

Living in a small town, I was able to run around our yard, the neighbors’ yard, and the Big Hill across the street where the retirement home was. I even repeatedly sneaked off to the semi-wooded lot on the other side of the hill, even though I was supposed to. (After all, that’s where the best place to find garter snakes was!) So I spent long days in cool shade on mats of moss and grass and clover, under poplar trees and juniper bushes, watching Monarch butterflies come out of their chrysales, chasing (but never catching) cottontail rabbits. When I was indoors, I was reading voraciously, getting every book on animals from the library that I could lay hands on.

Nature was comforting to me. When people were confusing, or mean, or simply didn’t get that no, I wasn’t interested in doing things their way, I knew I could turn to the natural world and find a place where I wasn’t judged. Sure, the animals ran away when I came stomping through the woods, but they did that to every human, and even to each other to an extent. That’s just the way they were. They weren’t out with an agenda beyond day to day survival, and they didn’t single me out. And in turn, if I was quiet (and lucky) enough, I got to observe the denizens of the wild and witness their goings-on with wonder (though this was easier with plants, which tended to just stay put regardless of how much I looked at them). And yes, I did tell stories to myself about Nature; there was more to it than just what the books said. I never told anyone about these personal myths, but they sowed the seeds for meaning-making.

This continued well into my mid-teens. When my parents and I moved to a new home in the very early 1990s, there was one of the last farms to survive the sprawling of my town right behind our home, and I had a few acres of woods that weren’t immediately fenced in to explore. I grew very attached very quickly, especially because it was bigger, with a creek running through it (I’ve always been attracted to running water), and more variety in inhabitants and geography. Even as I entered into the awkwardness of junior high, I continued to find the most solace in those woods.

And then, one day…I came home on the school bus to find that my woods had been completely bulldozed to make way for a new housing subdivision. To say I was devastated, crushed, would come nowhere near describing how I felt. I honestly think that’s what touched off the depression I fought with for years afterward. I had lost my anchor, the place I went to when people simply didn’t understand. worse, I had lost a piece of my soul.

When I discovered paganism at the age of 17, a few years later, I immediately latched onto the nature-based aspects of it, especially animal magic and totemism. Neopaganism gave me a structure to try to rebuild the rapport I had had with Nature that had been so shockingly destroyed. In the few years between the destruction of “my” woods and discovering paganism, I had reacted so badly to the trauma that I distanced myself from nature as much as I could, and lost that innocent connection I’d had for so long. Even now I find myself having to fight seeing Nature in too many abstractions, trying to keep from mistaking the map for the territory. And yet, the older I get and the more of that initial connection I rebuild, the more comforted I am, and the more depth my relationship to Nature gains. Granted, I have a much healthier social life than I did when I was younger, but that hasn’t caused my comfort in Nature to cease.

So what’s the point to this long, rambly narrative? Where do values come in? First, I wanted to illustrate how our values–including those that are formed through religious experience–may very well be tightly linked to what comforts us. But second, and perhaps more importantly, I wanted to show where my own values come from. Because, as I mentioned, I can’t blog about “pagan values”. They simply can’t exist in a universal form, not even those based on the assumption that pagan = reveres Nature. While I can argue up and down, for example, that you can’t separate an Earth or Harvest deity from the actual, physical Earth, there are numerous pagans who will deny that their paganism is Nature-based, instead saying that their religion is “based on the worship of the Gods” (never mind that their gods are personifications of natural phenomena), or some other explanation. (My rant about the artificial dichotomy of “natural” vs. “not natural” will have to wait.) It’s not that there aren’t other pagans whose values resemble mine; it’s that these values cannot be universally described as “pagan values”. But I can confidently extrapolate on my own!

If you look through the posts in this blog, it’s pretty easy to see where my values are. While I may not always be capable of acting in the most harmonious ways when it comes to valuing being a part of an interconnected set of natural systems involving numerous beings on all levels of existence and evolution, my values most definitely do direct the decisions I make–even if that means keeping certain ones in mind for later when they’re more feasible. Now, I am not a philosopher; while I’ve done a little reading up on the differences between values, ethics and morals in order to prepare for this post, the differences are still kind of fuzzy for me. So here are the essentials, and I apologize if these aren’t properly explained as “values”:

–Nature is sacred. Not just in an abstracted, symbolic, archetypal way, but in its very immediate physical reality, from the rich dirt that I work composted cow manure into every year before gardening, to the Columbia River Gorge where some of my favorite wild places are, to the countless microflora in my body, living in symbiosis with me (most of the time). It is sacred not only for its meaning, but for the very fact that without it, I die.

–The above assertion is not antithetical to scientific knowledge. When I say my prayers in the morning and evening and honor the Earth, the Sky, the Sun, the Moon, and others, I am not only saying these things to anthropomorphized symbols. I am saying them to the Earth that is the basis of my life-support system, and the Sky that contains the necessary atmosphere to create climates and weather patterns. When I journey and speak with totems and other spiritual beings, I am not only speaking to spirits, but to embodiments of entire species and natural phenomena that exist in a very physical way.

–The assertion directly above this one is not antithetical to the existence of a meaning-making system composed of my personal mythology, as well as the elements of greater cultural mythologies that interweave with it. When I say my prayers, I do not only say them to the physical manifestations of natural phenomena. I am saying them to the archetypal energies that have been built up around them through countless years of human attention and belief, as well as through the strength of my own connection and the meaning-making activities I have partaken in my entire life. When I journey to the totems and others, I do not only limit my knowledge of them to natural history, but also interact with totems-as-archetypes, vastly complex symbols that resonate with my psyche on multiple levels.

I endeavor to live in such a way as to honor all the above assertions equally. However, I do this with the understanding that ideals and reality may not always mesh well, particularly in the physical realm. For instance, I would love to be able to have a greywater system, and a yarden (yes, an entire yard converted to veggies and fruit!), and a number of other things that require me to not be a renter. Unfortunately, we’re still several years off from being able to buy a house. While I know that going vegetarian is better for the environment, I simply do not thrive well without meat (and yes, I’m currently going through medical professionals to see about this, just to see what’s up).

But there are decisions I can make, and have made, that are in line with my values. I am in grad school to get a degree in counseling psychology, and my emphasis (though not exclusively) is on ecopsychology, as well as narrative therapy and other tools for aiding others in meaning-making activities (and, of course, better mental health!). While I’m not yet a subsistence gardener, I’m doing my best to learn better skills as I go along. A lot of my day-to-day purchases have environmental impact in mind; I’m a frequent shopper at Goodwill and other thrift stores, and haven’t bought anything from a mall or a Wal-mart in years. These things are as much a part of my values, and really, my spirituality as a pagan, as any rituals, journeying, and other activities I do.

Paganism, for me, is not limited to the overtly spiritual practices, and neither are the values I associate with my paganism. If I do not do my best to integrate what I believe into what I do to the extent that is currently possible, then why do I believe it?

An Update!

So obviously my posting frequency here has gone down significantly since I started school. My initial reaction when I realized I hadn’t posted in a while was to try and justify my absence. However, that also brought up a recent spiritual experience that I had. I’ve been feeling pretty guilty about really slacking off on journeying and other more “officially” spiritual practices and rituals. I’ve been making my usual observations of the world around me and everyday meaning-making exercises, as well as my usual awareness of my decisions and their impact–and, of course, continuing with school. However, I haven’t really drummed in months. And so my usual pattern was “Feel guilty about not journeying/etc. –> Tell myself that I’ll do it soon –> Not address the underlying barriers keeping me from accomplishing my goal –> Feel even more guilty” (wash, rinse, repeat).

So a few weeks back I was hiking on Mount Hood with Taylor, and had a bit of a discussion with the Animal Father about this whole situation while there. I went in bemoaning the fact that I’d been a slacker, and essentially poured forth all the diatribes I’d been heaping on myself because of it. And when I was done, this is what he told me: “Adjustment is going to be a constant state for you”. This startled me, because he’s been one of the biggest proponents of me journeying on a regular basis. And while the last time I went a few months without journeying he told me he didn’t want it to happen again, he explained that it was pretty apparent that as things stood right then, that just wasn’t going to happen–and that it wasn’t the end of the world.

That made me feel a lot better. I think part of what was keeping me from journeying was fear that the spirits would be displeased at my long absence. Since that conversation, though, I’ve checked in at a few crucial points, and while there’s a desire to connect, there’s also patience with my current situation, and understanding that it won’t always be this way–and that adjustment will indeed always be something that’s a reality in my exceptionally busy life.

This goes along with a greater effort on my part to change the way I approach doing things. I am a recovering workaholic, and my time management involves me pushing myself as hard as I can until I either reach the point of short-term burnout, or someone (usually, though not always Taylor) pokes me and says “Hey, this needs to stop–it’s causing problems”. This isn’t as productive as it sounds.

The thing is, though, it wasn’t until I stopped the guilt cycle that I started making actual change. Pushing myself less and pacing myself more realistically has been a process, rather than an event, and while it’s been slow, I have noticed changes. I’m better at reminding myself when I begin to feel stressed about my ever-present to-do list that “Things will happen in their own time”. And I’ve finally, finally, finally been able to find effective strategies for cutting down on useless internet time and creating more time to actually do things away from the computer.

So there will continue to be a smaller flow of posts than there was a year ago–and there’s nothing wrong with that.

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ETA: Just wanted to add in this link to some thoughts over on my LJ that touch on some relevant topics here.

In other news, Scrub Jay and Stellar’s Jay have stepped (flapped?) forward to offer their aid in helping me connect with the Land and learn more about it. Scrub Jay seems to be more of a help with urban areas, whereas Stellar’s primarily aids with wilderness, though these are not hard and fast divisions. These are the settings where I see them the most, respectively. They help me in that whenever I see one of their children, it’s a reminder to me to be aware of the Land–not just in that moment, but as much as possible. It has helped; I finally remembered to pick up a couple of field guides for local plant life from PaperBackSwap.

I’ve been gardening again this year. Unlike last year, where it was containers only, I have a big planter box and a few extra patches of dirt, along with all the containers and a few extras. I also have slugs. And ants. And other critters vying for space and food. Plus the weeds. So this year’s gardening has been an object lesson in the balance between my own needs, and understanding that if I’m going to respect Nature, I have to respect it when it’s eating my garden. I still pull up the weeds, and I have beer traps out for the slugs until I can get my hands on enough copper wire/coffee grounds/egg shells to act as a deterrent, but I’m also aware that these are not just beings to take for granted as I do so.

I’ve also just begun to read Ecotherapy: Healing With Nature in Mind, an anthology edited by Linda Buzzell and Craig Chalquist. While I’ve got a pretty good handle on ecopsychology in theory, I want more on the practical applications thereof, and while my ecotherapy class last semester was excellent, there’s only so much you can fit into a couple of weekends. Also, here’s an article on ecopsychology in the local paper, and here’s the very first peer-reviewed journal of ecopsychology, first issue available for free online.

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Speaking of that, Chas Clifton posted a bit on ecopsychology, including a link to my last post on bioregionalism and the genius locii. Specifically, he observes that “But as an overarching concept…ecopsychology does not seem to have caught fire except in a low-level therapeutic way: ‘Gardening makes you feel better’.” Since my response is longer than my average reply, and it’s something that I thought would make a good topic for here anyway, I decided I’d write out my thoughts in this post.

Ecopsychology, not quite two decades from its initial inception as a cohesive concept as per Roszak et. al., is still quite a niche topic. I’ve had a good deal of exposure to it, but I also go to one of the most liberal schools in one of the most liberal American cities. I’m still finding out that not all psych grad programs are based in client-centered practices (which sometimes causes something akin to culture shock on my part), so I’m not surprised to consider that it’s very likely that something so nontraditional isn’t widespread in less liberal areas/schools/practices/etc.

One of the reasons I’m glad I got the ecotherapy anthology mentioned above is that we do need more practical applications of ecopsychology. What’s most commonly seen are either wilderness therapy retreats, or as was mentioned, therapists telling their patients to get outside more. What needs to happen, I think, is discussion of more ways to integrate ecopsychology into an actual clinical practice.

During the ecotherapy class, we discussed including questions about the environment in intake questionnaires; for example, “Are there any natural places that you feel close to?” or “Do you ever feel anxious about environmental issues?” Sadly, issues like these often don’t get brought up in more conventional therapy because it’s assumed that people don’t really feel emotions like grief for the environment, either on a small or large scale. One of the sadly ironic jokes that gets passed around is:

Client: I feel so upset about the environment; it makes me want to cry. I think I might be depressed because I’m worried about global warming, and species extinction, and just how big the problem is!
Therapist: So, tell me about your mother…

Another area where I see potential for more work is in addressing how environmentalists (and others)communicate information about issues. My instructor does a good bit of work with local activists; one of the points he (and other ecopsychologists) make is that guilt doesn’t work–and yet this is the tactic that activists have been using for decades. Guilt turns most people away, and often leads to counterproductive reactions (such as this new creation by Mike Judge, pointed out on Clifton’s blog–ouch!). While environmentalists may not intend to come across as holier-than-thou, because the messages we’re given to pass on are so often guilt-laden, it can be hard to avoid being otherwise.

In order to do this, we need to learn better forms of conveying our concerns. And this is where ecopsychology’s flexibility supports the relevance of numerous topics. One of my classes this semester is Communicating With Compassion; the textbook we’re using is Nonviolent Communication by Marshall Rosenberg. I just finished reading it today, and the class will be this weekend. Needless to say, I’ve picked up a lot of skills that are perfectly suited for not only being a better communicator on environmental issues myself, but that I can potentially use to help clients and others get away from the guilt-speak.

Ecopsychology isn’t a single model of therapy in the same way that, say, cognitive behavioral or client-centered therapies are. It’s more a way to approach all of these therapies, in that along with the mental, emotional, physical and spiritual levels of one’s psyche, there’s also the layer that resonates and responds to the environment one is in. This has often been seen in very narrow contexts, such as “home environment”, “work environment”, etc. (and can be studied in that respect in the field of environmental psychology). And because ecopsychology is a fairly amorphous field, not having tightened up into a rigid set of definitions, there are a number of things that could be considered “ecopsychology” that may not have that label on them, but which fit in anyway.

So I think ecopsychology, while it is still a niche, is a more powerful force than it may seem outside of that circle of folks who are immediately developing and utilizing it. Part of the solution to its low profile is defining more clearly what ecopsychology is or isn’t (and not cutting ourselves off from valuable resources in the process). Additionally, we need to be able to show even more that it has practical relevance, especially when managed care and other such forces continue to make CBT and other results-oriented, short-term therapies practically mandatory in some contexts where they may not be the most appropriate tools. I believe these will go a long way in helping to make it a more widespread and viable part of discourse and practice on psychology and therapy.

Bioregionalism and the Genius Locii

I haven’t been posting much here lately; I’ve pretty much resigned myself to the fact that graduate school is going to eat my life as long as I’m here, and I’m going to have to do most of my ritual work on breaks and during the lighter summer semester. I could handle it better when I was working forty hours a week, come to think of it. My once consolation is that the grad work, and the internal psychological development I’ve been doing as one result of it, are also an important part of my development of therioshamanism, so it’s not as though I’m not getting anything done. I miss regular journeying, and I’ll be glad when the semester’s done at the end of the month.

One of the valuable things I have been getting out of grad school has been the ecopsychology classes. This semester I’ve been taking the ecotherapy course; this is the second of two weekend-long intensives for it. Ecotherapy, in very brief, is utilizing the natural environment in therapeutic practice. This can include anything from having natural objects in one’s office, to wilderness therapy outings that last days or even a couple of weeks. Like ecopsychology, it’s not a linear, strictly defined set of techniques, but rather an integrative approach that can be applied to any formal school of psychological thought and practice.

One of the concepts we touched on today was that of bioregionalism. Normally Americans describe their location in terms of human phenomena–streets, addresses, buildings, and other such landmarks. I would describe my location as Portland, in the state of Oregon, in the Pacific Northwest region of the United States. Bioregionalism, however, orients a person according to natural phenomena, both very local and larger ecosystems. So I would therefore describe myself as living in the Johnson Creek watershed, which is a part of the Lower Columbia River Estuary, which is part of the larger Cascadia bioregion composed of the temperate rainforests of the west coast.

This is a very different way of approaching one’s location, but it’s also exceptionally telling when thinking about the way we perceive the world around us and place our priorities. We are exceptionally anthropocentric in every portion of our cognition, emotions, and descriptions thereof; using the metaphorical imagery of other animals, for example, is usually about as far from that as most people get.

And yet ecopsychology calls us to not only consider the environment we are in (human and otherwise)–but it also calls us to identify and embrace our ecological self. According to Winter and Koger:

“We experience our ecological self when we feel the connection between our self and other people, other life forms, ecosystems, or the planet. We experience it when we sense a deep resonance with other species and a quality of belonging and connection to the larger ecological whole…the ecological self leads to environmentally appropriate behaviors, not out of a sense of self-sacrifice or self-denial, but out of a sense of love and common identity”. (1)

What does this sound very much like? Animism. Even if we don’t look at spirits as literal entities, a more metaphorical animism still provides a great deal of meaning to an ecosystem that we too often just see as the backdrop for the grand plans of humanity. It could be argued, of course, that this sort of modern storytelling and mythmaking isn’t even necessary to be able to appreciate the beauties and amazing phenomena of the natural sciences–and I would agree. Yet there is also value in this meaning-making process.

Bioregionalism gives more meaning to the natural phenomena that surround us. It takes the focus off manmade objects, where it has been almost exclusively for quite some time, and causes us to stop and think about that where that focus has been–and what we’ve been missing out on. We need that so much in this culture; we are so disconnected as a people from the cycles that we rely on. Not everything postindustrial is evil and wrong, mind you–but we do so much completely out of touch with what we’re affecting by our actions. Bioregionalism is just one of many ways to find reconnection, and as Muir said, “When we try to pick out anything by itself, we find it hitched to everything else in the Universe”. Finding one connection invariably leads to another, and another, and we only cease finding connections when we stop looking–or caring. The bioregion is a series of connections that reminds us that streets and addresses are only one of many forms of connection.

This, the bioregion, is the genius locii, the Spirit of Place. This is the Land that I refer to. Not a singular spirit, of course, but one for each place, many overlapping and enfolding and not as linear as some might like. Like my home range, for example. There is the spirit of my garden, and all the individual beings in it. Then there are the wetlands that my yard drains into. And then, from the wetlands, we go right into Johnson Creek itself. These are all their own entities, and yet part of larger watersheds and waterways–and that’s not even looking at geology, or air currents, or, for that matter, the spirit of the city and neighborhood.

This approach to bioregionalism, in which psychology and ecology and spirituality all combine in varying manners, is just one of the reasons why I am incorporating a career in therapy in general, and ecopsychology/ecotherapy in specific, into my shamanic practice. As I have mentioned before, I see therioshamanism as an attempt–albeit still in its relative infancy–to create a shamanism for the culture I am a part of. In order to effectively incorporate the role and functions of “shamanism” as a broad, general concept into this culture, it is necessary to work within the parameters and language (not just English, mind you) of this culture. Psychology is something that, although it is not fully understood by everyone in my community and culture, is still recognized as a way of healing and of discourse and of creating connections and meaning. Granted, these are more abstract concepts than, say, journeying to speak to the spirits–but most people in my culture wouldn’t fully accept animism in its raw form.

So I choose to not only work with literal animism, but also with metaphorical animism, in part through ecopsychology and related disciplines. One thing I am learning as a future therapist who will be incorporating several styles of therapy in my practice is that a diverse toolkit is a great benefit. Along with such things as client-centered, Gestalt and narrative therapies, I can also have ecopsychology and ecotherapy, and I can even have some elements of my shamanic practice on the occasion I get a client open to such things. But despite the means, the end goal is still the same–to promote better connections between humans and community, humans and spirits/nature, and humans and the self.

1. Winter, Deborah Du Nann and Koger, Susan M. (2004). The Psychology of Environmental Problems, p. 193

Environmentalism as a Spiritual Practice

Recently I was at Fred Meyer (your usual grocery/department/everything else store, only unionized and with more sustainable choices). While picking up some socks for my husband, I happened to walk by a sale rack that was full of knee-high white socks with various environmental slogans on them (25% off, even!). “Oh, those are cute!” was my first thought. I almost thought about picking up a pair, but then read one of the slogans a little more closely: “Protect the Earth”, it said. That made me stop and think about the potential purchase. Just what was I about to buy? Socks made in China, out of cotton (which is one of the least sustainable fabrics due to the amount of resources used in processing it)–and since I mainly see socks as a necessary liner for shoes and boots in cold weather, I didn’t exactly need “cute” socks.

So I decided, “Okay, I’ll protect the Earth–by not buying a pair of probably-sweatshop-made, not-even-organic cotton socks that I don’t really need right now”. And walked away. I felt better about myself for having done that, not just because it’s better for the budget right now, as well as my attempt to lower my impulse spending, but because I did feel I made the more ethical choice in that case.

But it also made me feel more in line with my spiritual path. I claim to practice a nature-based path; multifaceted, but still focused primarily on the sanctity of nature. Environmentalism is one of the most physical manifestations of what it is I believe about reality. I do the things I do not only because of the physical realities (reducing waste means less in the landfill, etc.) but what I perceive as spiritual realities in my path (everything has a spirit, and one honors the Earth-as-a-being by reducing and even reversing the negative impact on it).

So I decided to assess my approach to environmentalism as a religion in and of itself, focusing on a few particular areas:

The Divine: I am unapologetically pantheistic. The Divine–whatever its nature may be–manifests itself in all things. “God” is not a presence up in heaven, with an antithesis in hell. “God” is right here, in every being, in every thing; just as each of our cells is a part of us, so are we all a part of the Divine. Now, is the Divine a personal deity who cares about every single one of us? Or is “the Divine” a catch-all metaphor for the sum total of Everything That Is, perhaps with collective awareness (or some other cohesive connection that we may or may not be able to comprehend)?

For me, I find my connection to the Divine/God/whatever label you wish to use in the intricate ecosystems that wrap around the Earth. This includes human beings; we may pretend we aren’t a part of Nature any more, but any time a person catches a disease, or eats, or breathes, they are participating in the local ecosystem. That ecosystem may be largely dominated and shaped by humanity, but humans cannot live separate from all other beings in total. Nor can we subsist without “non-living” natural resources.

Maybe the only hell is the physical and psychological illnesses that often result from attempting to isolate the self from everything else. My attraction to ecopsychology is largely due to the perception that I and others have had that A) disconnection from the natural environment (and other ecosystems) very often has a damaging effect on people, individually and culturally. and B) many people respond favorably to exposure to natural ecosystems to whatever degree they are comfortable (factoring in things like agoraphobia, associations between wilderness and trauma, etc.). I want to help facilitate people’s reconnection to ecosystems, natural and otherwise, because as a general culture most Americans are suffering from one degree of disconnection or another–I know I have my own issues to work through in that regard, and I’ve seen it countless times in others. Rugged individualism is not good for the soul (literal or metaphorical).

Everyday environmental actions help me with this reconnection to the Divine/Everything That Is. Whether I’m in the garden growing the most locally available food there is, or making decisions in purchases based on sustainability, or repurposing an item that may be too worn for its original role, these things remind me of my connection, that I’m not just acting for myself.

Dogma: Because our understanding of the environment is constantly changing, both due to the tools at our disposal, and the changes in the environment itself, there’s no room for unchanging dogma, beyond “Do what is best for the environment without destroying yourself” (though there are a few extremists who believe the best thing would be for the entire human species to commit self-extinction). And I like that lack of overall dogma. It can be easy to fall into dogmatic, repetitive patterns, however, particularly where other people are concerned. It’s tempting to point out another’s flaws, to say “Hey–you didn’t recycle that piece of paper! For shame!” And we do need to speak up to others about the issues at hand, and what people can realistically do to help (as well as holding corporations, some of the worst offenders, accountable for their part in all this mess).

But few people like being forcibly converted to any belief system, whether it’s a recognized religion, a philosophy, or so forth. And the thing that I’ve learned as an environmentalist is that that whole adage about flies and honey is true. Just by blogging about my garden on my Livejournal, I’ve convinced several people to try their own hands at gardening. That’s a more concrete result than the times I’ve gotten up on my soapbox to preach the Good Green Word–I’ve mainly just gotten agreement from those who were already on board, and occasionally some disagreement from others. The constructive approach does indeed work better.

If someone doesn’t do things my way, I have to accept that that’s the reality. Trying harder to get through to that person isn’t going to help; if anything it’s going to alienate them. And my job is not to change people’s minds; my job is to offer information and set an example–and if someone chooses to emulate that example out of their own free will, to do what I can to help. People can convert themselves just fine without my help.

Mythos: A mythos isn’t necessary to environmentalism in general (and in fact some environmentalists distance themselves even from things like the Gaia Hypothesis, for fear of getting accused of idolatry by their own faith communities). For me, personally, though, the mythos grew alongside with my environmental action.

I have a whole other post brewing about subjectivity and belief, but for the moment here’s what I’ll say to this: The mythos of therioshamanism and my paganism in general provides me with additional meaning to the everyday actions I take, both with regards to environmentalism and with other aspects of my life. I don’t believe my actions are dictated by other beings, spirits and deities and such. But the purpose of the mythos, and the rituals and other practices surrounding it, is to find and define meaning apart from the actual physical activities and chains of events themselves.

Why? Why do we create art? Or music? Why do we indulge in this thing called “love”, instead of only thinking of it as a mess of hormones meant to bind people for survival reasons? Not that love doesn’t contain the hormones and messiness, but we don’t have to romanticize it in order to survive. Neither do I have to work with the mythos and spiritual beliefs that mesh with my physical everyday life. But I have the mythos, and I believe in love, because I want to, and I like to, and these things make me happy. And, as mentioned, they add meaning, and additional structure, which are also valuable.

The Afterlife: I’m really not sure, honestly, what I think about the afterlife. I know that my body, which is made of all sorts of molecules that have been all kinds of things, will decompose and go on to become other things. Beyond that? Who knows for sure? I’ve mostly decided that I’m just going to wait until I die, and then I’ll know for sure. Yes, I have my experiences with spirits, which some think should prove to me that there is a spirit world. But I have no way of knowing that those spirits are real for anyone besides me. That’s not enough of a basis to form an afterlife on.

People have a hard time with impermanence. Even I have moments where I’m utterly terrified that there’s nothing beyond this life. But I try hard to avoid compromising the lives of others out of my fear of impermanence. If I want to convince someone that a particular practice is better for the Earth, I’m not doing it for the purpose of racking up bonus points with the Divine. I’m doing it because it’s something I feel will benefit those of us right here, right now–and future generations to come. I’d rather focus on this world while I’m in it, rather than looking forward to another world that may not even exist. I’d rather plant a garden than buy an indulgence.

Sin: I dislike the concept of sin. It’s such a dualistic concept. In my view, we make mistakes, we (hopefully) learn from them, we move on. I would say that deliberate destruction and greed are definitely bad things–but I hate the concept of “sin”, like something is automatically and completely antithetical to “the RIGHT way to do things”. Some things are most certainly bad for the environment, but referring to any action that’s supposedly anti-environmental as “a sin” seems too simplistic. Sometimes people make honest mistakes. Others don’t have the resources to be as green as they’d like. And since our understanding of what is environmentally friendly is constantly changing, what may be “bad” at one point may actually turn out to be better, or vice versa.

This could be a lot more complete, to be sure. I’m no expert theologian. But I wanted to get these thoughts out in their raw form; there may very well be more polished versions in the future. Constructive feedback is always appreciated.

What We (Don’t) Take Into Account

Taylor, his mom (who is visiting for the holidays) and I went to the Portland Art Museum. We didn’t get to go as long as we would have liked, since the snow and ice caused an early shutdown of the museum. However, we did go in long enough to see the Wild Beauty exhibit, a collection of over 200 photos of the Columbia River Gorge from the 19th and 20th centuries.

At first glance, the photos are indeed lovely. I spent a lot of time looking at Carleton Watkins’ work from the 1860s. However, as I got into more recent photos, it was clear how much “progress” had been made, and how the landscape was being changed. I’m not the only one who noted the loss of Celilo Falls, one of the most notable natural phenomena destroyed by the damming of the Columbia River. While sonar images show that the falls technically still exist, I would be skeptical if someone told me that removing the dams would reveal the same Celilo Falls structure that was there prior to the flooding. Certainly the ecosystem wouldn’t be anywhere near the same.

This got me into a line of thought that’s been nibbling at the edges of my consciousness for a while now. Looking at what some of my favorite places looked like 150 years ago, and realizing just how much has changed since then, got me thinking about shifting baseline syndrome. People often think of environmental issues in terms of returning things maybe to the way they were when the environmentalists were children, or perhaps maybe the time of their parents. Yet they have no idea.

This (from CarletonWatkins.org) is what Multnomah Falls looked like when Watkins took a photo of it in the 1860s:

This (photo by Marc Chamberlain) is what it looks like today:

Big difference. According to the exhibit literature, Watkins’ picture was the first one to get that exact angle of both parts of the Falls, because the forest around it was so dense–he actually had to cut down a small tree to get a better shot. Now there are tourists everywhere, and I don’t think I’d drink the water, either. One could point to the fact that modern technology has made it possible for people, like me, and like the tourists, have access to such a beautiful place. But what have we lost in the process?

Multnomah Falls is about thirty miles east of Portland. I-84 cuts right along the Columbia River, and the old Columbia River Highway parallels it and goes straight to the Falls. How many places had to be disrupted or destroyed for these two highways to go in, and for all the communities that sprang up around them to grow into the near-countless acreages of pavement and subdivisions that used to be forests and plains? What did we lose in order to be able to get to the Falls? If we still had those places, would we have to trek thirty miles or more to get to the wilderness?

Now, I am not a complete and total neo-Luddite. As I sit here, typing away on my laptop, in a nice warm home securely insulated from the freezing cold and snow outside, I am quite grateful for many of the creations of the human mind. Same goes for my car, and the public transit system, and the boots that I stomp around in the snow in. I admit it–I like my comfort.

However, I can’t help but think of the price of this comfort. It’s not the fact that we have these things–it’s the mindset that guided us through making them happen in the first place, and the attitudes with which we made them manifest. Specifically, I look at how completely anthropocentric and arrogant humanity has been in its lack of regard for other living beings since the rise of agriculture. The vast majority of technological advances have been made without taking into account the potential negative effects on other living beings and the ecosystem as a whole. We have only very recently in our history even begun to understand what a mistake that has been.

When humans come up with an idea for a new innovation, the only concerns taken into account are those of humans. Often it’s not even all of humanity. Look at sweat shops, for example–the needs of the humans who are stuck working there aren’t taken into account, not to the extent they should be. And that’s not even including the resources and pollution involved in making that pair of Nikes.

It’s been that way for thousands of years. Our technology has either been actively antagonistic towards Nature (things to kill dangerous predators, things to poison vermin, etc.) or passively antagonistic (pollution, disruptions of migration routes, etc.). We’ve never, until recently, considered the price other living beings, human and otherwise, have had to pay for our conveniences. We haven’t thought about extinctions due to massive habitat loss, or how killing off the top-level predators in an ecosystem can throw it out of balance to a serious degree, or how our effluvia can make the water undrinkable for the people downstream. We’ve simply let our excitement over the newest shiny object blind us to any killjoys.

I don’t want us to not have technology. I want us to rethink technology, and how we make it happen. The fact that our first awkward steps towards green energy, despite all their flaws, have gained at least some success show that if we applied ourselves to that as much as we did to fossil fuels, there’s a good chance we’d end up with much cleaner options. The same goes for more efficient distribution channels for various goods, better building methods, the publishing industry, and just about any other form of technology you can think of. There are (or can be, if we apply ourselves) better ways to do things, ways that do take our impact into account–but we’re not used to implementing them. We say “Yes, we’ll work to make the next line greener”. Why didn’t we take the time to do it with this one? Or the previous? Or the one before that? And here we see the pattern that’s been replicated for thousands of years–putting profit and convenience first, and then allowing them to blind us to anything else, regardless of promises and lip service to the contrary.

If this means that we have to work harder and longer to perfect something that in the long run can be affordable, effective, and as low-impact as possible, so be it. We’ve seen what doing a half-assed job of something results in. It’s not just sloppy–it’s unethical. As Stan Lee originally wrote, “With great power there must also come great responsibility”. I don’t want us, as a species, to be powerless; I want us to continue to develop that power. But I do want us to take full responsibility for our power, and use that going forward. And that includes all the effects of our actions, not just the ones we find it convenient to note, or only the ones that affect our own species, or our own nation or other in-group–or, most selfishly, only ourselves.

We are not isolated beings.

We are part of a system. We are part of many systems, interconnected and interdependent. Let’s take each action with that in hand.

I Went For a Walk in the Rain

I went for a walk in the rain today. We’re getting into the rainy season here in Portland–which means it’ll be soaking wet now til probably early to mid June. (And you wonder why the Pacific Northwest is so green!) I walked over to the park, watching the fox squirrels foraging for acorns and other things to store away for Winter. The sky was a very pale grey, almost white, and almost perfectly smooth except for the occasional lower-hanging cloud adding just a slightly darker grey splotch.

I deliberately went out while it was raining. I’m one of those people who prefers warm, sunny weather–summer’s my time. I’ve generally tended to see anything cooler than 70 degrees Fahrenheit as too cold for my tastes, and I usually walk around in several layers all throughout Autumn, Winter, and most of Spring. Plus, having worked in a few occupations where I was outdoors a good bit of the time, I’ve come to appreciate shelter.

I spent a good bit of today reading Ecopsychology, edited by Theodore Roszak, in preparation for my ecopsych class. I’m reading through the entire book, rather than only the assigned portions, because this is really what my main interest is in my grad school career. I’m thoroughly enjoying it, to be sure.

One of the themes that has really leaped out at me is that of the excessive, even neurotic, need for control in Western cultures, America in particular. One particular thread that I’ve been following is that of the need to control one’s environment to an excessive degree, even to the point of destroying other beings. Because we feel the need to exert our control over the environment, we have so manipulated the world around us that entire ecosystems have been utterly destroyed. Even if you consider global warming to be a natural phenomenon, there’s no denying the huge amount of deforestation going on worldwide, including in crucial rain forest areas–or the extinction of multiple species by human interference–or pollution in waterways (Cuyahoga River FTL!). We have most decidedly left our mark, and not in the best way possible.

Compared to other cultures, modern Western cultures are incredibly out of touch with the interconnected world we live in; we have done a marvelous job of denying any connection whatsoever (except for those we find to be convenient). American culture in particular has taken independence and self-centeredness to an extreme–some would say neurotic–state. Because of this, we have lost, as a culture, the ability to interconnect, not even just with the environment, but with other people. Any form of dependence on others is assumed to be bad, weak, and a threat to the strictly-held boundaries of SELF. And it’s that deep divide between Self and Other that really screws us over. Instead of having a permeable boundary that allows for fluid connections depending on context, we stay in the perceived safety of Cartesian dualities because we’re too afraid to venture beyond the known.

We have a deeply-ingrained terror of losing ourselves in the world. We grasp our precious control so tightly that we never learn what it is to really let go, and simply experience. Instead, any mention of loosening the grip at all causes a kneejerk reaction. Suggest to the modern American that as a culture we’re addicted to consumerism (and as a culture are in denial about it), and you’ll get a bunch of–you guessed it–denial. People don’t want to question their nice, safe boundaries.

Reading some of these essays today made me want to go outside of those boundaries. I’ve already been working against some of the cultural assumptions that, as an American, I’ve had pushed onto me from day one. I’ve been trying to slowly decrease my isolationist dependence on technology, even as I try to acknowledge my interdependence with other people, other animals, other beings, and recognize the impact my actions have (even if I don’t always make the best choices every single time). And I’ve been trying to make my boundaries between my Self and Everything Else less rigid, more permeable–but without the either/or terror that says “If you don’t maintain your boundaries just so, you’ll be swallowed up!” (I’ve been working on destroying my dualistic assumptions and replacing them with continuums for a while now.)

So today I took a walk in the rain to see if it was really all that bad, if it was everything I feared it would be. And you know what? I really enjoyed it. I wore proper clothing to keep me from getting utterly soaked, though in places where the rain did soak in to my skin, I relished the feeling of water, right next to my skin. I listened to the sound of the rain pattering down on my hat, on the ground, on the leaves in the trees. I thought about how the rain brings fertilization–not just in hydration, but in the fact that every rain drop forms around a particle of dust or other stuff, and this falls to the Earth to help replenish the soil. The rain captures nourishment that is afloat in the air–topsoil blown away, minute bits of bio-material–and returns it to the Earth. How can this be bad, in and of itself?

And as I swam through the ocean of air that we all are submerged in, nestled amid trees and grass and birds and squirrels and hills, I recognized what Laura Sewall, a perceptual psychologist, was talking about in her essay “The Skill of Ecological Perception”–that we do not live on the Earth–we live in it. Our perception of depth is anthropocentric–it starts from our own head, and expands outward. Yet we can reframe that depth perception in other ways, and see the world in a wholly different light.

“Wholly” is a wholly appropriate word here. When I allow myself to perceive that I am in the Earth and not just on it, when I see myself as within my environment and not merely looking at it, immersed without losing myself and my subjective perspective, I am not veering off into the other end of the dualistic perception of “inside/outside” or “Self/Other”. Rather, I am perceiving from a place of “both/and”. I am mySelf, and I am also part of the Other. There is no contradiction in this. It is the sticking point of dualism that makes the automatic assumption that you can’t be in two places at once–yet it’s all in how you perceive things.

As for the rain being “bad”? Sure, I don’t like being soaked to the bone on a cold day. But to borrow a thought from object relations theory–the well-adjusted person is one who merges both the good and the bad traits of something that is perceived. A mentally unhealthy person is one who literally cannot make that merge–who cannot see that either the Self, or Other, or both, are composed of both good and bad things. (This results in the paranoid-schizoid position proposed by Klein.)

So in an attempt to have a healthier, more whole outlook (and, as a sidenote, “health” and “whole” come from the same root word), I went out to appreciate the good things about the rain, without ignoring the bad. I enjoyed the rain, and appropriately protected myself from too much of it soaking into my clothing. I remembered that I am in the Earth, not just on it, and didn’t lose myself in the process.

Wasps and Bees

Today will probably be one of the last really nice days before cold sets in. Thursday it’ll start to rain and be in the low 60s, and I think everything will go downhill from there. If it isn’t at least 70, I’m too cold, and it generally doesn’t get nice again til sometime in the middle of June. The weather’s about the only thing I don’t like about this place.

So I spent my lunch time out on the green on the graduate campus, watching the bees flying in and out of their hive and collecting nectar from the field of clover under the apple trees. I had some left over barbecue from supper last night, and I dropped a couple of pieces of shrimp shell in the grass. A little while later, as the bees zrrrrrved from flower to flower, a wasp cut through their flight patterns to land on the shrimp. I could hear its mouthpieces cutting away at the shell to take a piece off to who knows where. Another wasp came by, and a brief battle ensued. Eventually one wasp would hover until the other left, then would land to feed, and so on.

It would be so easy to draw a dichotomy between the aggressive conflicts of solitary carnivorous wasps fighting over meat, and the communal sharing of vegan bees who live on the nectar of live flowers. This would, of course, be accentuated by human biases–bees are beneficial because they give us honey; wasps are bad because they don’t give us anything but stings.

Yet I see it as overly simplistic. Should the value of a species be gauged by our subjective judgements of them? Or is not every species special and beautiful for simply being what it is? How much of our conditioning and socialization colors our perceptions?

We can acknowledge our biases and our judgements, but also temper them with other approaches. Is there anything inherently wrong with many wasps being solitary by nature? Or with not creating honey? IMO, these are merely value judgements that privilege humanity and its needs and wants over those of the bees and wasps.

Or, to make a bad pun remiscent of elementary school, let the critters bee themselves.

Thoughts in Autumn

Our back yard has a huge grape vine that covers an entire carport-sized frame, and has been taking over the neighbors’ shrubbery and fences. In anticipation of the landlords coming in and trimming back the vines, I’ve been picking and freezing many little zipped bags of grapes. They’re these wonderful white slipskin grapes with seeds, very sweet, though the first batch I picked a week ago was just on the nice side of still being tart. I’ve invited friends over to pick, too, and even took an overflowing brown paper grocery bag full down to the local homeless shelter last weekend–and there’s still a lot of grapes left.

I’ve been watching the local urban wildlife going crazy over the windfall. I’ve seen scrub jays and squirrels both feasting, and the latter were burying grapes around the lawn as well–though doubtless these will rot before they end up being unearthed. We may even end up with a bunch of little vinelets where the seeds sprouted. The other night I saw a pair of big, fat raccoons climbing up to get their share as well. It’s not just the local Lupa who enjoys the grape harvest!

As I was putting grapes on a tray to stick in the freezer this evening, I was thinking about how all the preservation I’ve been doing with extra food lately is a rarity in this culture. Along with my grapes, I have a couple of jars of pizza sauce that I made from extra tomatoes I saved up, a few containers of vegetable stock made from odds and ends of veggies that were cut off from salad fixings, and a few more of poultry stock made from bones and carcasses left over from meals, since we buy our chicken bone-in. I’ve also been searching the Recipe Finder (such a wonderful things!) for recipes that utilize green tomatoes, since in a few weeks there won’t be enough sun to ripen what we have, and the plants have been prolific. If I’d done more planning, I could have gone scavenging for blackberries, but didn’t make the time to go somewhere that hadn’t already been picked over.

For most Americans, this would be a waste of time. Why boil down a few tomatoes to make a jar and a half of pizza sauce when you can go to the store and get a package with two Boboli pizza crusts and a packet of sauce, all ready to go? This is what many Americans think of as making pizza from scratch! And there’s no reason to freeze grapes if you can go to the produce section and get various sorts of fruit fresh year-round–after all, it’s warm enough in the tropics for winter produce.

And yet….and yet….the older I’ve gotten, the more I’ve realized just how much we do take our food for granted. I grew up in a comfortably middle class household. We never, ever wanted for food, good, healthy food. I was raised with fresh produce year round, fresh meat, fresh bread, and was raised by two parents who could most definitely cook. Nor did I ever have to deal with the “You’d better eat that!” lecture, either. There was a new meal every night; leftovers would end up being somebody’s lunch the next day.

I don’t think I even realized how lucky I was growing up even when I was living alone in Pittsburgh, not eating enough because I wasn’t managing my money and convinced myself that I was too poor to eat better than Campbell’s soup. When I worked as a utility meter reader, a very physically demanding job, I came to recognize the importance of food as a necessity to keep me going, but even then it didn’t really hit me. Things began to shift more when I met my husband, who taught me better health and financial skills, and I began to eat what he could cook instead of whatever I popped into the microwave.

But the importance of food didn’t really hit me until this year, when I grew my first real garden, and had been spending months focusing on the cycles of Nature. Only when I had firsthand knowledge of how difficult it can be to grow your own food, and how much you have to grow just to get a decent-sized salad for supper for three nights in a row, did I realize how precarious our food situation really is. Dealing with squirrels raiding the strawberries, caterpillars ravaging the broccoli’s leaves, and the heat of summer drying out seedlings, showed me that growing food isn’t as easy as dropping some seeds in the dirt, giving it water, and waiting for things to grow.

I did have to balance out my needs with the reality of the urban wildlife. Whenever there’s a story of wild animals preying on livestock, I’m one of the first to say, “Well, they were there first, and you put easy to kill prey animals in their reach, and hunted their natural prey–what do you expect?” However, being on the other end was eye-opening. I had to really struggle with my anger at having the results of my hard work stolen from me, but also recognizing that my garden was being raided by animals that had adapted to human encroachment on their habitat. I could have spread poison or used other lethal methods to try to deal with the squirrels, but I ended up relying primarily on chicken wire and twine cages to keep them away from the plants they were interested in. And I’m perfectly happy to share the surplus grapes with them.

But back to the reality of food. Because Americans (and others) have access to almost any sort of food right down the street at the grocery store, thanks to long distance transport supported by fossil fuels, and we live in a place that is sufficiently wealthy to be able to support these distribution channels, most of us don’t think twice about access to food. I have three grocery stores within easy walking distance of where I live, and several more within a twenty minute driving distance. And I can find anything I need somewhere in them, usually in almost all of them.

Remember back in April when there was supposedly a global rice shortage? Americans panicked because for a couple of weeks rice was more expensive than usual, and occasionally stores didn’t have it in stock for a few days. (At least that was the reality here in Portland.) Yet there are places around the world, here in the 21st century, where longer, more drastic shortages are very common. And it doesn’t take much for shortages to happen–a drought, too much rain, too many pests, too much use of the arable land, thieves and vandals, wild predators preying on livestock. If you take the risks and returns involved in my garden and blow them up on a global scale, it’s quite a gamble, especially with 6-7 billion hungry mouths to feed.

Having access to all sorts of food at all times isn’t a necessity. It’s a luxury. We have taken something that is a luxury, and turned it into what we would insist is a necessity. “I must be assured that I can go to the 24-hour grocery store and get a package of Chips Ahoy! and a gallon of milk that won’t expire for three weeks–at three in the morning, any day of the week!” And we feel entitled to that.

Yet we wear down the soil with our constant demands for more food. We don’t rotate crops, and we don’t let fields lie fallow. Instead we douse them with layers of chemical fertilizers that destroy the microorganisms that are necessary to soil health, and very likely to the health and growth of the plants as well. We overgraze animals, or we feed them things they shouldn’t ever have to eat, and keep them in inhumane forms of confinement that additionally lead to pollution on a massive scale.

We take, and we take, and we give very little back, comparatively speaking. Let’s look, just for a single example, at my garden. Even though I started with potting soil, I had to add steer manure to make sure there was enough food for the plants to eat, and I continued to fertilize every month. Now that Autumn is here and plants are beginning to die off, what should I do with the remains? What do I do with the odds and ends after I make the soup stock? Things that are dead and used up still contain nutrition that needs to be returned to the Earth, so that it can support life in later years. Hence my compost bin, which will, after a time, start to yield compost suitable for replacing the manure in the garden.

Of all the stages of the life and death cycle, death and decomposition are the ones we’re the most uncomfortable with in this culture. We flush our piss and shit and dead aquarium fish away because we don’t want to deal with them. We concoct all sorts of schemes and plans to try to circumvent the fact that our bodies will eventually wear out, and the components will go back to the Earth, because we don’t want to deal with it. And we garden happily, but once we get past the “Yay, food!” part of it, we don’t really consider the importance of the following steps that involve returning what’s left of the plants to the Earth to become fertilizer later on.

Decay and decomposition is a sacrifice. It is a giving back. We can’t give every single bit back–we need materials for our bodies, and shelters, and clothes, and other items. But we don’t give back nearly enough. We keep a lot of stuff for ourselves, often stuff we don’t actually need. And when we do get rid of something, what do we do? Toss it into the landfill, where it ends up sealed away, separated from the Earth by impermeable plastic for decades, if not centuries, and not decaying at all. Do you realize how much of the land’s nutrients are locked away for an indeterminate time in landfills? Do you realize how much healthier the soil would be if we had been putting all those nutrients back like we were supposed to, and finding ways to reuse most of the relatively small amount of stuff we can’t put directly back? Yet because we don’t think of sacrifices of time and effort in return for what we have received, all this is locked away.

The efforts that we put into doing things “the slow way”, by hand, is also a sacrifice. We’ve gotten used to a lot of leisure time in this culture–and yet we manage to overwork ourselves anyway. It’s because we don’t think about what we’re doing. When you engage in any sort of manual activity, whether it’s farming or repair work or knitting or washing clothes by hand, you are a lot more engaged in what you’re doing than when you go to the grocery store or the laundromat. It’s this sacrifice of time and energy that makes what we get worth it. When we think about what we’re getting and what we’re giving in return, we’re less likely to take too much, and we’re more likely to be aware of what we have throughout its own “life” cycle. People who know the value of something are more likely to find ways to get as much use out of it before it needs to be returned to the Earth in some manner.

Sacrifice gets a bad rap in this culture of entitlement and selfishness. It’s supposed to be this terribly inconvenient, horrific thing that we should avoid at all costs. Those who sacrifice–and it’s always assumed to be under duress or other extreme circumstances–are looked upon as martyrs, fools, or both. We’re supposed to above such things, with our shiny luxuries and technologies. We could argue that our forty hours a week are more than enough to justify our shiny objects. However, a paycheck isn’t really a sacrifice; there’s no meaning to it, and most Americans go to jobs because they have to, not because they particularly want to. Composting the leftovers from the end of the garden may not seem like such a great sacrifice, since you didn’t really want those dead plants. However, the time and care you take to put together the compost bin and fill it with your dead plants and veggie odds and ends is time and effort that you have given that you didn’t really have to.

Now, since I mentioned shiny technology in a negative light, don’t get me wrong. I don’t want us to give up everything. I think antibiotics are pretty nifty, though the overuse and improper use of them that has hastened the rise of antibiotic-resistant bacteria isn’t so great. And I’ll admit that I like dead tree books better than ebooks, plus my art supplies take up an entire walk-in closet (though admittedly a lot of it is bulky things like secondhand fur coats and deer antlers and whatnot).

However, I make myself aware of where these things came from, and I am conscious of my shopping habits. I endeavor to buy used as much as I can so as to reduce the demand for new materials. I’m getting much better about not buying things I don’t actually need. And I’m also better about repairing or repurposing broken things as well before taking the option to recycle or toss them.

These efforts, small and everyday, do add up. They require a good deal of my time, effort, and attention–making pizza sauce from true scratch requires more of me than buying prepackaged sauce. I give of these parts of myself, and in return not only do I receive physical fulfillment, but I also receive lessons in how to be more present in the world and in my life. And in being more present, I find more ways to give back and further the ongoing exchange to the benefit of all. We, humanity, have stopped making sacrifices in many cases, and we’re bogging down the cycle. I want to find ways to clear out our end of it, while retaining the best of what we have created.

So this Autumn I’m thinking about sacrifice, and giving back. I want to think about growth, too, and sustainability, but right now, as the plants and insects begin to die around me, and the animals prepare for a Winter where they, too, could give up their physical forms, I’m thinking about death, and decay, and returning, and sacrifice.

ETA: A clarification on my definition of sacrifice as used in this post can be found here.

Deer Songs and a New Path

The Song and Dance Project (as I shall irreverently call it) has been continuing apace. Working with Deer and Small Deer has, in some ways, been a sigh of relief after Badger and Small Badger’s rather complex songs. The Deer songs have been very simple, lyrically speaking, and in fact the vocals are less of a focus than the drumming. Deer’s sing is so vocally simple, in fact, that its lyrics consist of a single word.

Lately, every time I’ve gone up to drum, I’ve run through all the songs I’ve written so far, usually three times for each, before starting on a new one. I’m doing my best to commit these all to memory. However, there will be a few dozen songs just from the totems and skin spirits–and there’s no telling who’ll want a song after them. I do want to sit down at some point with an audio recording program and a good mike and do basic recordings of each song, just so I have them on hand. Even after I finish writing all the totem and skin spirit songs I’ll still be practicing them regularly, in addition to whatever actual ritual use they get. But as my memory is still a bit impaired from years of sleep deprivation, a little technological backup can’t hurt, so long as I don’t let it replace regular practice.

That’s pretty much been my main focus as of late with my practice. This is perfectly fine with me; the first six months were pretty intense, and after that things were a little up in the air. It’s nice to have something resembling a linear set of tasks for a little while, though–it helps to keep me focused. It’s also helping me build a solid foundation for when things refuse to even resemble “linear”.

In other news, life has taken an interesting twist. Dissatisfied with making my living in the field of technical writing and editing, which mainly benefits large corporations and does little to help make the world a better place, a while ago I began seriously questioning what I wanted to do with my life. In reviewing what really interested me, I found myself continually coming back to psychology. While I didn’t have a formal background in it other than a couple of courses in my undergraduate work in college, in my own readings in the years since I graduated I found that psychology was something I kept coming back to. Ecopsychology was a particular interest, not surprisingly.

An added perk was the fact that psychology could easily be applied to real-world efforts to help people–and healthy individuals contribute to healthier communities. So I did some research on local universities and found one that, while it didn’t have a full degree in ecopsychology, the community counseling program did have an ecopsychology track as one possible emphasis.

After going to an open house for the graduate department in May, and finding out there were still openings for the Autumn semester, I rushed around to get everything pulled together in the space of a month to apply. I had never taken my GREs, so I got them scheduled and taken; I also rounded up reference letters, and ordered a transcript from my undergrad university. I got everything in just under the wire.

And…..I got accepted! I’ll be starting in September. If all goes well, in a few years I’ll have a Master’s degree in community counseling, and after 2400 hours of monitored practice I’ll have my license as well.

This bodes well. While psychology doesn’t automatically equal shamanism, and vice versa, counseling is a profession that, besides being something I can see myself committing my life to, I perceive as being quite complementary to my shamanic practice. While I’d most likely keep them as relatively separate parts of my life (i.e., I wouldn’t advertise a private counseling practice as being “genuine modern shamanism!”), I can still see the experiences from one meshing well with the other.

The spirits I work with are pleased about this (just so long as I don’t get so overwhelmed by school that I neglect them, of course). So I’ll take it as a good sign.

Deeper Work with Wolf and Small Wolf

So this weekend marked a pretty significant shift for me (no pun intended). I went to Sunfest on the coast with my husband, Taylor. It was an excellent festival, and I highly recommend it to anyone in the Pacific Northwest. Anyway, it’s one of the few places in the Northwest that I’ve found where I can do fire dancing, which means it’s also one of the few places where I can do wolf dancing.

I’ve been dancing with Small Wolf, my wolf skin, since 2002. Folks who went to Sirius Rising from 2002 through 2006 may remember me as “the skinny chick in the wolf skin”. Since moving to the Northwest, I’ve spent more time getting settled in than getting out and about; I didn’t really do much while in Seattle, and now that we’ve been in Portland a year we’ve been working on finding more stuff in the area. I haven’t heard much about drum circles in Portland proper (gas prices prohibit regular attendance anywhere else, though occasional visits aren’t out of the question). So if any of my readers know of any options, feel free to let me know.

At any rate, I’ve been dancing with Small Wolf, the whole time. It’s generally been for the fun of it, both for Small Wolf and for me. I like getting a chance to see the world through his eyes, and he enjoys being able to move again, borrowing my body as I wear his skin. However, since starting on this shamanic path, the dancing has been moving towards something deeper and more complex than that. A lot of the threads of my practice over the years are beginning to come together into something more cohesive–which is exactly what I’ve been working towards in this endeavor.

This weekend, I had an experience that brought a lot of this purpose into sharp focus. I had brought Small Wolf with me expecting to get some dancing in, since Sunfest has a good group of drummers and a fire pit. I also brought my drum, since it wanted to come along as well. Saturday afternoon I had some time to sit and drum, practicing my songs for both Wolf and Small Wolf. I had a couple of folks come and share the drumming with me, which was nice. While most of my songs right now are still private, Small Wolf has always been a very public critter, and enjoys sharing with others (to an extent–not just anyone is allowed to touch him, and never without my permission unless you want to get yelled at). This was a good exercise for me, too, because while I’m fine with public speaking, I’m nervous about public singing. I’m not looking at huge concert tours and things of that nature, thankfully, but I will eventually need to at least be able to do the songs and drumming and such in front of other people as I take what I’m learning and use it to help others.

Last night it began to rain. Well, not really rain, so much as drizzle and spit. However, I generally don’t wolf dance outdoors in the rain because it’s really bad for Small Wolf–tanned furs are nowhere near as waterproof as the live deal. It’s tough to dry out the skin while camping, too, especially in a damp area. So I had originally figured I probably wasn’t going to get to dance. I had danced Friday night, and there were a number of people who had missed out on it. Apparently last year Small Wolf and I made quite an impression at our first Sunfest, and there were folks who were really looking forward to seeing us dance again (or who had heard about it but not seen it).

Our tent ended up being leaky, Taylor was recovering from a twenty-four hour bug, and I was wiped out from a busy weekend of vending, dancing, and socializing. So we decided to head home last night. This was perfect, because it meant that I could get a dance in before we left, and since home was only a couple of hours away I could get Small Wolf dried out since it was still only drizzling, not pouring. I made arrangements to get the folks who wanted to see the wolf dancing at the fire at an appointed time, asked a few of the drummers if they would be willing to show up, and managed to pull everything together in a short time.

The time came, and people were there at the circle, a couple dozen including the drummers. I had just intended to dance and be done with it. However, both Wolf and Small wolf had something else in mind. As I stepped into the circle, they made it very clear they wanted it to be a ritual. Small Wolf and I already have a bit of a rite we go through when we first get to the fire. First I walk around the fire a few times, greet it, and exchange energy with it to connect with it. Then as I prepare myself for the rite, I continue circling. After that I will carry Small Wolf over my shoulder and hold his head towards the fire so he may greet it. After that I put him on, binding his legs to my arms and legs, and tying his head over mine like a hood. I may then sit on the ground for a few moments, getting a really strong connection with him, and then we dance.

However, this time, after I connected with the fire and before I connected with Small Wolf, I called on the totems of the directions as well as various entities of Nature I work with, including the Animal Father. I don’t consider it evoking them, since they’re already there–the Green Mother is in the plant life, the Animal Father in critters great and small, the Wind and Water in the storm, etc. I don’t see a need to banish them, either, at the end–where would they go? I do acknowledge their presence, though, and ask them to witness the ritual if they will.

Only then did I ask Small Wolf to dance with me. I don’t just assume; I always ask. He’s generally enthusiastic–he enjoys it at least as much as I do. So I draped him over me, and we began to dance as the drummers drummed–they were so wonderful, those drummers! And the people watching were incredibly respectful and focused, sharing in the experience. A few had rattles and bells that they played with the drummers, and others I could see the wolf energy touch them. Small Wolf and I danced, and we danced, and the energy rose, and I began to show my teeth in the happy wolf-grin….

And then at the height of it, we invited those who would to come join us, to dance with us, to share in the wolf energy. Only a few did, but they settled into the current so easily, so smoothly. We’ve been able to share that current at more informal drum circles, and had people follow us in a line as we danced around the fire, but this was the first time that this was the sole focus of the dancing and drumming, and being able to feel that without distractions really showed me just what it was that Small Wolf and I have been building together for over half a decade.

I wish I hadn’t been so worn out; while I can channel energy with the best of them, I do allow my body to remind me of its limits. It had been a busy weekend, I’d done most of the setup when we arrived on site because Taylor was still sick, and I was potentially fighting off the bug as well. Plus cold rain will sap my strength more than just about anything. So I wish I’d had more strength, but when I reached my limit, Wolf backed off, and Small Wolf helped me to wind down. We left the wolf “flavor” in the drum circle–enough to let people keep the spirit of the ritual with them, but nothing that wouldn’t dissipate as the night wore on and other elements and spirits came in to dance with the people. I thanked all the spirits and beings who had witnessed the ritual, though they, like Wolf, had already begun to back off to their usual places as I began to tire. I think I wish I could have held out longer, danced more with the people who had been there; one person earlier in the day had been talking to me about how she and other people often felt intimidated by the fire dancing, too self-conscious to go out there and dance–and that sometimes what was needed was an invitation. I tried that, but I think if I’d had more energy I could have gotten people more involved in the ritual.

But I think we made an impression on the folks who were there, and this was definitely a good start. It gives me more focus of where my work with Wolf and Small Wolf will go. While I don’t tend to believe everything I read in the dictionaries, the theme of Wolf energy as teacher energy makes a lot of sense here. One thing Small Wolf and I have always been able to do with our dancing has been inspire people; Wolf and Small Wolf have been good at teaching me to lead through example. Part of why I blog here is to show other people what I’m doing and to hopefully inspire them to walk their own paths more fully and without fear. There are too many problems in the world these days to waste time letting the naysayers scare you into not doing what you need to do for fear of being told you’re wrong–we need more constructive actions, not destructive ones. (And there are better ways to remind someone of their impact than to insult them and point out only their mistakes.)

So the role I seem to be moving into with Wolf and Small Wolf is that which will be the most public aspects of my practice–giving people something they can participate in not just as spectators, but as active participants in the ritual. Time will tell as to whether any of the other totems or skin spirits want to be that involved with people beyond private ceremonies. However, Wolf and Small Wolf have always been happy to accompany me in public dances at pagan gathers. This is a great opportunity, because just being able to watch seems to really get people thinking about the Wild. If I can take that wonder and joy and roll it over into more interactive rituals that have a theme of Wolf = Wild = Respecting the Wild, so much the better.

It’s also good for me for personal reasons. One thing that can be considered, I suppose, a personality flaw is that I love attention. Okay, I love good attention, not the kind of attention one gets when punched in the nose, let me clarify! While most people like attention, I sometimes go overboard, and it’s something I’ve had to struggle with for years. The shamanic work has been great for teaching me how to shove my ego out of the way when needed. However, the enjoyment of attention is actually coming in handy here, because I’m able to get over my self-consciousness and instead consciously attract attention for a specific purpose. Therefore I’m able to take a personality trait that could potentially be a problem (attention whoring, anyone) and instead channel it into something more positive and constructive. Not that it completely solves all problems; I do still have to remember that when I dance, it’s not all about me. But Small Wolf in particular has been a great teacher for working through that particular bit of conditioning, and instead of completely squelching the desire for
attention, I’ve instead been learning to use it for the Powers of Good (TM)!

It’ll be interesting to see how this Wolf/Small Wolf work progresses. They’ve already been strongly involved in the ecological aspects of my life and practice; it’s no coincidence that wolves have often been equated with the wilderness, and the need to preserve both. Wolf taught me to appreciate Nature from an early age, and Small Wolf has continued with that through our dancing. I’m going to find some ways to maybe do more regular rituals where others can participate, since there are a lot of things Wolf and Small Wolf would like me to pass on to other people, and this is a great way to do so.

Wolf, the teacher and my guide into the Wild, and Small Wolf, my dance partner and willing conspirator in impromptu inspiration, are definitely taking me in some good directions.

ETA: Here’s a brief addendum to this post that I added after the feeds picked up on it.