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.

Coming Up For Air

I haven’t journeyed since late January (in my defense, February is a short month!). But I did manage it anyway, despite the crazy schedule (more on that in a bit). When I arrived at my starting point, Bear (I primarily work with Alaskan Brown Bear, to be specific) was waiting for me intently. As soon as I arrived and we exchanged greetings, s/he led me off down the mountainside. S/he had me stop at a particular tree to rest, and told me to wait. Then she introduced me to (Sockeye) Salmon, who could show me the way to the Lower World, and how to get there when I needed to. I was surprised to find myself there, especially because there hadn’t been much in the way of a draw towards there, but I found myself suddenly plunged into the belly of the River Dragon of the Columbia, as it were, with Salmon taking me to the opening to the Lower World. I had to make myself tiny to get in–I could see the parasitic worms on Salmon’s side–but I made it through.

When I got there, (Grey) Wolf was waiting, just as anxiously as Bear had been. S/he took me to a place s/he had prepared, up on a ledge. There were blankets there on the rock. Looking around, I saw that the Lower World (what I could see of it) looked very similar to this one, though Wolf said that part of that was because I was on the boundary between the two, and it got weirder the deeper in you go.

We talked a good bit about my current state, how I’ve been run ragged by school and other things, and how since the move to the new place back in December I’ve been feeling disconnected from the Land. I haven’t really made the time to connect beyond the streets here, even though there’s a wetland a block over. Things keep seeming to come up. It hasn’t helped, either, that it’s been too cold to go out hiking; many of my favorite places are inaccessible this time of year. And it being winter, I simply don’t go outside as much as I do in warmer months.

I’ll talk more about the specifics of the previous paragraph in a moment; needless to say, Wolf’s advice to me was to spend time reconnecting to the Land, and engaging in my spirituality more. It’s good advice–the disconnection hasn’t been helping the situation. I also received offers for help from a couple of other totems regarding specific areas where I need some help, including one totem I’ve never been approached by before.

So–the problems at hand. There are a number of ways in which grad school has changed my life. One of the more obvious is the manner in which it manages to consume my time like the personification of Famine. While the commitments tend to ebb and flow over the course of the semester, there are weeks where all my free time belongs to assignments and readings and essays. This is mainly fixed by careful time management, and sometimes giving up fun things temporarily, but I also need to deal with my own stress when perceiving myself as more crunched for time than I actually am.

However, another effect of graduate school is that it’s caused me to become much more deeply immersed in my psyche. I’ve always been very self-aware; I’ve spent many years digging through my own wiring and conditioning, trying to figure out what makes me tick, and doing my best to replace bad conditioning with better. In fact, a lot of the magical and spiritual practices I’ve done have been aimed at personal metamorphosis through ritual psychodrama. This has generally worked well–not perfectly every single time, but I’ve made a good deal of progress.

It’s very common for psych students to do a lot of introspection, and I’ve been finding all sorts of new tools to mess around in my own head with (as well as potentially help others with down the line). The program I am in is particularly focused on self-awareness to the ends of self-care and being a better therapist, and so a lot of the classes deliberately challenge us to know ourselves better and more fully. Combining this with the fact that I’ve already done a lot of internal work, the result is that I’ve been spending a lot more time than usual processing things, and digging deeper into my own head. As I’ve already gotten rid of a good deal of the surface issues, I’ve been frequently hitting a lot of deeper, root issues, things that are a lot more painful–and a lot more firmly entrenched.

No, this hasn’t been easy. I’m pretty independent, and I’ve done my best to self-regulate, but I’m taking the opportunity to avail myself of the university’s free counseling services–at least once they have an opening for me. Until that point I’ve been utilizing a lot of self-care techniques, and relying on a few friends who are willing to help me work through some of the tougher moments. All of this is coming to a good result, but it’s been a challenge.

This all makes me think about the motif of the shaman’s sickness in conjunction with the cultural context I’m coming from. I’ve had a lot of cause to think about my cultural context–my social location, as it were–as I’ve been taking my Counseling Diverse Populations class, which has a very strongly emic perspective on working with clients from cultures and perspectives other than your own. For the first time, for example, I’ve been called on to actually think about what it means to be white, something I’ve had the privilege of not having had to think about before. It’s definitely made me think more about the concept of mainstream/dominant American culture, and how there are even more alternatives to it than I had originally conceived of. And I’ve been thinking more about shamanism within that cultural context.

I still maintain that “psychologist” is one of the roles that most closely mirrors that of the shaman in my culture, even though my understanding of my culture has changed. And I look at the sometimes agonizing experience of digging deeper and deeper into my psyche, into the Places That Hurt, and I wonder if that is a parallel to the shaman’s sickness found in some shamanisms (again, with the reminder that “shaman” in this instance is the borrowed-by-anthropologists version, not only the original Evenk usage of the term). I don’t have any major, disabling physical diseases; the few relatively minor chronic issues I have are easy to maintain. However, I can see where it took me years to overcome depression. And while I’m not sure a therapist would classify me as anything more than “stressed–please refer to graduate school for causes” at this point, some of the hardest moments in my life have been in the duration of working through the issues I’ve been dredging up as of late. Does it count as a sickness if it isn’t a long-term or permanent thing?

Of course, that also makes me wonder if, in a culture where physical illnesses are generally easily treatable (though a lot depends on insurance, etc.–that’s a whole political rant there), the shaman’s sickness isn’t necessarily a physical thing. And many cases of sickness were temporary, though severe. We know a lot less about the treatment of the psyche, in a lot of ways, than we do about the treatment of the body–especially if we’re trying to not just rely on pharmaceuticals to “maintain” an illness. So the psyche is more of a cultural vulnerable spot than the body in a lot of ways. Would it make sense for the challenges to come at that level more frequently in this culture, then?

I do know that what I’m going through is most certainly making me better prepared for my roles both as a therapist and as a shaman. In some indigenous cultures, if a shaman suffered from (and survived) a particular illness, s/he was seen as an expert in curing that illness. Does the same thing hold true for having survived repeated excursions into the depths of the self, with the result being a stronger, healthier person overall?

I won’t play the dogma card and try to say that this absolutely must be the experience of a “true shaman” in this culture. But I believe that shamanisms adhere to the contours of the cultures they are a part of; the general themes and purposes may be the same, but I’m not sure I believe that a practitioner in the urban United States has to have the exact same experiences as a genuine Evenk shaman. My thought is that it’s up to us to create our own relationships with the spirits (albeit with a more realistic perspective on what nature and spirits are); looking to other cultures helps to an extent, but beyond that we need to remember where we are, and who we are working with.

I’ve said this before, but it bears repeating. I am not an indigenous anything. I may be of European genetic makeup (as far as I know, anyway), but I am not European culturally. I am a white American, generally middle class of some sort, university-educated, geeky, neopagan, an urban dweller, and so forth. Ultimately, that is the cultural context I am coming from, and that is what needs to most inform my practice; even if my clients as both a therapist and a shaman end up being from different social locations, I need to have a firm understanding of where I am, so I can better orient myself to them. And the same thing goes for the spirits; the relationships that I have with them are largely informed by the people I come from, and solving the problems that result from a culture largely detached from nature.

Shamanism and the Modern Attitude Towards Nature

I was talking over lunch with someone about what shamanism actually is, and specifically what I think it is. My initial explanation involved contrasting indigeneous shamanisms and modern neoshamanisms, especially core shamanism. My general working definition of a shaman is someone who is an intermediary between humanity, and the spirit world/nature. I equate the spirit world with nature, because I am an animist. However, I also perceive the dichotomy between the spirit world/nature, and humanity, as artificially created and perceived rather than actual. (I will sometimes refer to spirits and nature separately for the purposes of this essay.)

In indigenous cultures, particularly prior to industrialization, life was/is a lot tougher, with shorter lifespans. While there was/is certainly natural medicine, herbal remedies, etc., there’s still a higher chance when you’re in a remote area of dying if, say, you get a cut that gets infected. Nature wasn’t/isn’t just something pretty that you look at out a window; it’s your life. It’s what you rely on. And you’re aware of that. This does not equate a romanticized view of nature as being all-loving and awe-inspiring. What it does entail is a more realistic perspective, and a rougher view of animism–spirits (nature) are to be placated because they can fuck you up. Spirits don’t exist just to help us happy little humans progress on our spiritual path. While indigenous spiritualities may involve structures for individual growth and change, they aren’t anywhere near the same as a lot of the crap you get out of New Age conventions and so forth.

What I’m trying to get at is that nature was never traditionally seen as nice and pretty to the exclusion of also being harsh and dangerous. This is completely a modern creation. And it is possible only because we postindustrial humans have convinced ourselves that we are separate from nature–and therefore we believe that nature’s nature has changed accordingly. Nature hasn’t changed, though. We’ve beaten it back to an extent with our technologies. However, if you put most modern citizens of the United States in the middle of a forest without a cell phone or other form of getting help, they’ll die. Natural disasters such as hurricanes, wildfires, and so forth are a reminder that we can still be very vulnerable to nature. All it takes is a dam breaking, a wall not holding, a lightning strike (or human error) in an area where brush has been allowed to build up, and you have something out of our control that we thought we had handled. Which is part of why these occurrences are so traumatic for the people they happen to–not just because bad things have happened, but because bad things have happened that we’ve convinced ourselves aren’t really a danger any more. Our illusion is safety has been shattered, rudely and violently. While I will agree that we’ve managed to insulate ourselves from certain effects to the point where we have longer lifespans and better overall quality of life (at least some of us, anyway), our place is pretty damned precarious.

And it’s the same way with spirits. I don’t agree with the core shamans who say that journeying is safer than dreaming, any more than I agree with people who think that nature can never hurt us because we have cities. The spirits haven’t changed much, just as nature in and of itself hasn’t changed. What has changed has been our attitudes towards them. Look at most books on totemism, or neoshamanism, or spirit work in general, and you get the impression that anybody can work with these beings with no problem, and that they exist to help us along our spiritual journeys–or at least are uniformly willing to do so because we are special little snowflakes. Yet when people read Eliade, or Vitebsky, or any other anthopological recording of traditional shamanisms, what gets glossed over are the dangers inherent in journeying, and the fact that in many traditions the spirits aren’t automatically your best friend.

In this culture, spirits and nature are seen in highly romanticized, “safe” manners, because we have fooled ourselves into thinking we can do so–just as we have fooled ourselves into thinking we no longer need to worry about nature, and are no longer part of natural cycles. Yet part of the reason I am being so damned cautious when starting out in my journeywork is because the shamanic practitioners I respect the most very often report that the deeper your experience journeying is, the more risk there is. In the same way, the more immersed we get in nature as it really is, the more risks there are. You’re less safe in the mountains than you are in a well-manicured lawn–but you’re also getting a diluted experienced of nature.

In the same way, I would argue that shamanic practitioners who “play it safe” aren’t getting nearly as much depth of experience as they could. While I’m still a relative neophyte specifically to shamanism, I have had years of experience with working with totems and other spirits in multiple spiritual and magical paradigms. And I know from that experience that the deeper you go, the harder and more potentially dangerous it is. The spirits that are working with me in therioshamanism are deliberately going easy on me for the time being, but it won’t always be that way.

So I have to wonder, when people talk about how loving and good and nice the spirits are, and how lovely and romantic nature is, just how deeply they’re opening themselves up to those phenomena. When core shamans talk about how safe journeying is, are they really getting that deeply into the Otherworld, to the point where they’re able to significantly detach from their own expectations? When people talk about how wonderful nature is, are they going out into places where they could ostensibly die–or at least being aware of them?

This is not to say that every “real” shamanic experience must automatically be a “KILLYOUANDEATYOU!” one. But we as modern shamanic practitioners in nonindigenous cultures need to be damned well aware that these things can and do happen, including during journeying. It is NOT safer than dreaming. It is NOT the same as guided meditation. And the fact that people, even in hospitals, and even spiritually “advanced” people, die from bacterial and viral infections, shows that nature surely isn’t always nice and loving to us special humans. I don’t think we need to resort to doing nothing but placation and DOOM. However, some healthy respect to balance out the “the spirits love us and just want to help us!” attitude would be a good balance.

Walking the New Neighborhood

Taylor and I recently moved to a new neighborhood here in Portland. The old Craftsman house our old apartment was in was going up for sale, and we decided to be proactive and look for new digs before we got a thirty-day termination notice. Fortunately, half a duplex came up for rent, and friends of ours who live in the other half notified us. Long story short, we are now settling into the new place. I’ll admit I was sorry to leave Laurelhurst Park and the surrounding area, though it’s still easily accessible by bus. However, now that the move is over (as is Snowpocalypse 2008), I’m finally finding some time to go out and get to know my new neighborhood.

I’m still in the city, though there’s a lovely patch of greenspace that’s being replanted with native species and allowed to go feral, right across the street from where I live. I haven’t yet had a chance to get more than a cursory visit to it, due to the huge amount of snow we’ve had, and the fact that it gets dark before I have time to myself here. However, tonight I took two walks in the streets immediately surrounding my home and bordering the greenspace. This allowed me A) to get a good view of the physical characteristics, and B) to get a taste of the Land here.

It’s a nice, quiet neighborhood. It’s more blue-collar; the houses aren’t as big and ostentatious as the Victorians and Craftsman structures where I moved from. However, they’re all very well kept-up, and it’s obvious people take pride in their homes. I’m guessing the percentage of homeowners in the area is pretty decent. I didn’t notice any vacant buildings, and nothing that looked problematic. Some of the roads are under county jurisdiction and therefore are gravel rather than paved, but that’s about as “bad” as it gets. I haven’t run into too many people, though the ones I have met have been quick to smile and nod in a genuine manner.

The Land, however…that’s a different story. I think I got kind of spoiled by Laurelhurst and Multnomah/Wahkeena. Both of these places almost immediately opened up to me with a hearty welcome. This place, on the other hand, hasn’t been quite so eager. I haven’t gotten any sense of hostility or rejection; I still feel safe here. The approach, however, will have to be different. I think I got kind of used to being able to walk into a place and have it connect with me. Here, on the other hand, I’m going to have to put in more effort to show who I am, perhaps some formality.

I don’t think it’s a matter of the place having been abused–that’s not the feel I get from what little I’ve received. I think it more has to do with the personality of the place. It may just be a more reserved Land than others. Not that there’s anything wrong with that. But I do need to learn a new approach.

I’m looking forward to getting to know this new place.

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.

Look! A Post! A Long Post, Even!

I apologize for those on the LJ feed for this blog; there’s no way I can LJ-cut this post to make it shorter. Bear with me–I’m just trying to catch up after so long! Graci 🙂

I know I’ve been exceptionally quiet here (and elsewhere) lately. It’s been over a month since I posted, and over two months since I last journeyed. There’s been good reason for this. As I mentioned earlier this year, I was accepted into the counseling psychology program at a local graduate school, and am working on my Master’s degree. I don’t think I quite realized just how much of my life grad school would consume, and as my first semester progressed I found myself working harder to try to maintain equilibrium with the increasing demands on my time. It’s all been worth it, but it does mean that my active practice sort of fell to the wayside.

Fortunately, the spirits have been understanding. While grad school isn’t something that’s strictly shamanic, it does tie in with my practice on a number of levels, and so I am putting effort towards my shamanism even if it doesn’t involve drums and totems and so forth (most of the time, anyway…). In fact, I’ve been learning a lot of things that are highly applicable to my practice.

The most obvious is ecopsychology. Ecopsych involves the psychology of our relationship to the natural environment. An ecopsychologist may be concerned with the psychology associated with how people approach the environment, whether in positive or negative manners. Additionally, wilderness therapy and other practices focus on using the environment for therapeutic purposes. Ecopsychology is about as close to animism as you get in the Western mindset; it uses the language of psychology rather than religion, though there are some very strong spiritual themes within ecopsych.

I’ve been very interested in narrative therapy as well, which isn’t surprising given my background in English. Narrative therapy can refer to the use of storytelling–whether through writing, visual aids (artwork), or other creative means–to aid a client in being more open in talking about what s/he needs to work on. Additionally, the use of narratives can help a client find meaning in hir life, particularly when s/he may feel there is little connection between various events and entities that s/he encounters.

And I’ve also had some curiosity about Gestalt therapy. Some people primarily think of some of the more dramatic techniques, such as the empty chair. (I remember in high school seeing a film of a session where the client became angry enough to begin kicking the chair across the room!) “Gestalt” literally means “shape”, and like the Kanizsa triangle, Gestalt therapy demonstrates the whole of something, not just what is obviously “there”. It takes where the client is at the time and explores the context of the situation in detail–the people, places, and other influences that affect the client’s situation, as well as the manners in which the client acts upon the situation.

I’ll also admit that I found some bits of systems theory interesting. However, I’m still trying to wrap my head about Bradford Keeney’s Aesthetics of Change, which was by far my most challenging textbook this past semester. I’ll need to get a firmer grasp on it through Keeney and others before I can say for sure how much I want to incorporate it into my therapeutic practice in the future.

All of these areas of therapeutic practice focus on interconnection, something that is central to my shamanic practice. In the dominant cultural paradigm of the United States, we are encouraged to be isolated beings; we have the hyperromanticized “rugged individualist”. Yet we are part of numerous systems, whether we want to admit it or not. Everything that we do has an effect on something besides ourselves, and while many of these exchanges may seen to be insignificant, they can add up to create quite a change. (Or series of changes, really.)

Therioshamanism is much the same way. While a lot of my work focuses specifically on animals, I do not consider them to be separate from the rest of the world, and I do acknowledge the connections to everything else. Part of what I do is to act as an intermediary between the spirits and the human community. This need not always be direct things, such as journeying on behalf of another person. It can include passing along something that the spirits would like to have manifest in a way that is understandable to people I interact with. Often this happens simply through leading by example.

Take the gardening, for instance. Gardening promotes sustainable living, which eases the pressure on the environment in numerous ways–which is an effort that I’ve found is appreciated by the spirits I work with. Simply by geeking out about my garden on my personal blog, I managed to inspire a few other folks to start their own gardening projects this year. (It’s going to get worse this year–I have a yard now, and I still have room for all my containers. There shall be much growing of green vegetable-type things, and the blogging thereof!)

Of course, there’s a fine line between creating the world you want to see, and pushing an agenda on others. I learned a lot about boundaries in my ethics class this semester. While the boundaries are nowhere near as strict with something like shamanism (which isn’t regulated by any governing bodies or associations), it still gave me some good food for thought. And my primary focus as a therapist (and, for that matter, as a shaman, once I start actively working on others’ behalf) will be on aiding my client, not on making people see things my way. On the other hand, happier, healthier people are a part of the world I want to create, so hey–maybe part of my “agenda” will end up manifesting anyway!

Okay, so enough about graduate school. I’ve had a small group of students I’ve been passing along the basics of my practice to for the past couple of months. Weather, illnesses, scheduling conflicts, and other issues have given things a bit of a rocky start, but I’m pleased overall with how folks are doing. For privacy’s sake, I’m not going to talk much about the classes; needless to say, it’s a good group of folks that I look forward to working with for some time.

There are definitely challenges to trying to arrange even monthly meetings, as opposed to one-shot workshops or limited workshop series. While it’s been worth it so far with this group, I’m not 100% sure I’m going to make this sort of thing a regular occurrence. Some of it’s time issues; however, some of it’s also that so much of this stuff works best when self-directed, as it was created. I’m certainly not going to abandon my current group of students, but I may just eventually end up doing what I do best–write a book about it and let the readers take it from there.

Teaching students has been my main activity associated with therioshamanism. As I mentioned, I haven’t journeyed in a couple of months. However, now that I’m on break, I have more time for such things. Unfortunately, since Taylor and I just moved to a new place, most of my stuff is still packed up. My plan for this weekend is to try and get it unpacked; I need to be journeying again. I’ve missed it, and I have some things I need to do.

I don’t think I realized just how grounding my practice has been for me. It helps to promote deeper connections with the world around me; instead of journeying, I’ve been going for a lot of walks, and otherwise engaging in a lot of little, everyday activities that remind me of that connection. I’m going to try to reach a better balance this coming semester so that I can have more time for my practice, even if it’s not as often as I’d like. Yes, the grad school stuff works into it, but the journeying in specific is irreplacable.

One last thing, speaking of connections. Back in November, I had some tattoo work done. When we first moved to the Pacific Northwest, I got my second wolf tattoo, this one on my left arm, not long after the move:

It symbolized the beginning of my relationship to the Land here. At the time I was in Seattle, where I ended up having less of a connection than I expected. Too big, too crowded, just didn’t sit well with me. However, it got me started, and a year later we moved to Portland–a much better fit for us.

So as part of an ongoing day-to-day ritual of connection, I had more work done to my left arm:

This is partly a portrait of Multnomah Falls (I had the artist take out the bridge; the Falls themselves will be added in later). It’s one of those places that I really connected with, and it was a fitting representative of the Land out here. The work isn’t done yet; this was about two and a half hours in the chair, after which I simply couldn’t take any more, even with the topical anesthetic. So I have an appointment come May to get it finished up. (If you’re interested, by the way, Alice Kendall over at Infinity Tattoo in North Portland is the artist; I highly, highly recommend here.)

While I was getting inked, I did do some journeying (so I suppose I can’t say I haven’t done any in the past couple months–just no drum journeying). I started off at my usual starting point, and travelled all around the general area, both Portland metro and the surrounding areas. I spoke with the Land about my relationship to it, as well as the various entities–human, other animals, plants, etc.–that I could help through the things I am developing. I don’t want to go into any more detail, but needless to say it was confirmation of a number of things. It was, to say the least, an incredible rite of passage–and it won’t be done til May.

So that’s what I’ve been up to lately. I should be able to do some drum journeying in the next few days, to get back into practice.

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.

So It’s Been About a Year…

This week marks a year since I started developing therioshamanism. I made the first posts here on September 20, but the idea was percolating for a few days beforehand, along with a few experiences that pushed me in this direction. I look back at those first posts, and holy cripes–there’s been a lot of change in the past year on many levels. For one thing, my practice is a lot less neopagan-y, and while I still value the input of books, I’m much more aware of just how important practice is in comparison. Books can give ideas, but unless I put those ideas to work, what am I really doing at all?

My first six months saw a lot of restructuring and cosmology-building, as well as figuring out what from my past practices was really useful, and what I could leave behind. After that things got a lot less linearly organized, and as I’ve evolved into actual practice beyond meditation, with activities ranging from writing songs for my guides to taking some exploratory journeys, I’ve come to realize that this isn’t about “Your first year should mean the accomplishment of this, and then the second year will bring that”. There aren’t degrees, and I’ve evolved at the rate I needed to. I think the structure of the first six months was exceptionally helpful in getting me started, but it fell away afterwards, and I think things went better for that.

I look back, and I see a lot of time spent working on figuring things out for myself. I see a lot of useful comments that helped me when I was trying to bounce ideas off others for feedback, and I see times when the spirits I work with nudged things into place just at the right time. I see some times of frustration, of doubt, and of insecurity, but I also see times of learning and victory and states of flow. I see where I fell flat on my face (usually due to my own actions), and I see where my spirituality contributed to my going back to graduate school. I’ve been to numerous places, physically and otherwise, and I’ve learned so much–not the least of which being the knowledge that I still have so much left to learn.

It’s been a good year overall. There’s so much potential before me, and while I’m not under the misapprehension that everything will be a cakewalk, there’s a lot of potential to create good things out of this.

So how did I celebrate? By hiking, of course. This was something more instigated by me and my need to mark the occasion, than by the spirits, who are working more along a “Okay, the time is right for this” “schedule”. I wanted to do a bit of a dedication ceremony for my new drum, and also wanted to make offerings to a few particular local guides associated with my sacred place in the Gorge (which is mirrored as my starting place when I journey in the spirit world).

So, having prepared the offerings, basic hiking supplies, and also having strapped my drum to the back of my pack, I hiked on up the mountain. I had just gone hiking with Taylor a few days before, so I was still a bit tired, and the temperature was in the nineties. I ended up taking a lot of short breaks on the way up. But I made it with no major complications.

A couple of auspicious occurrences happened on the way up. First, I found a deer leg bone. This is unprecedented, as I have never found anything more than a few stray feathers at this place, let alone bones. However, there was a slightly dirty but intact deer bone right in the middle of the trail in front of me. “Pick me up!” its spirit said. I did, and got an instant mental image of the bone as the handle for a drum beater. Now, the beater that I got with my new drum was well-made, but the stick that was the handle just didn’t really connect with me. So I resolved that once I got to the top of the mountain and to my place that I’d do a quick replacement.

The other occurrence traces back to some of my recent journeying. There’s a particular place I haven’t been able to get past due to certain spirits blocking it. I know I need to get up there, and I never have a problem getting up there in the physical world. As I sat resting near this place, Stellar’s Jay came swooping across, shrieking loudly as if to say “Clear the way!” I decided that next time I journeying I’d ask for Stellar’s Jay to help me get past these spirits.

Once at my sacred place, specifically the location that is the home of the Animal Father, I rested and refreshed myself. I then went around and placed the offerings in their proper places; these were not food, but rather small shiny objects that I made over the weekend. One was for the Land itself, and contained some of my hair. The others were for local guides: Stellar’s Jay, whose presence in the wilderness resembles (but isn’t identical to) Scrub Jay in the city; Northern Harrier Hawk, who is the raptor closest to me in this area, replacing Redtail back east; Great Horned Owl, who is a particular guardian of this place, and for whom the offering was less about me and more about the place; Raven, whose quorks have often accompanied me here; Douglas Squirrel, bold and brash, but with caution when it’s necessary; and Red Fox, who is rarely ever seen, but is a silent shadow here, and wanted to make hir presence known to me.

After the offerings were made, I redid the drum beater with the deer leg. Then I did my first journey with the new drum. I warmed the drum up with my hand, raising the energy of it and waking it up. Then I drummed slowly, gradually speeding up in a pattern that I’ve found to be effective for me. I saw the horse spirit in the drum, and learned her name (though I’ll refer to her from here on out as Small Horse, as with other skin spirits I work with). Then I began the formal journey.

Every time I’ve journeyed so far, I’ve found myself in the form of a white wolf, and this time was no exception. The Animal Father approached, as numerous spirits of the Land surrounded us. He led me down a trail, then into the woods. He showed me an opening in the trees that he told me was the entrance to the Upper World. While he could go there, he couldn’t take me with him, and told me I’d have to find a guide to help me with that.

Next he took me to a small trickling stream across the path I had walked. He told me to start following the River Dragon down the mountain, starting at that stream. I bounded down along the stream as it joined others and got larger, until the River Dragon finally arrived at a specific point where s/he could go to the Lower World, but I couldn’t, same as with the Upper World. S/he suggested that I try talking to some of the fish about getting help.

Before I could do more, though, I heard a Douglas squirrel making an alarm call in the physical world, and was told I needed to go. The Animal Father told me as I began to head back that Douglas Squirrel would always tell me if I needed to go back, or if there was a threat. In this case it was good that I left when I did. While the place I was at is pretty secluded, and populated only by more serious hikers, there was relatively heavy traffic today. I managed to not be bothered during the journey, but after packing up and heading out, I ran into a pair of women not 100 yards away from where I’d been.

All in all, it was a good day. And it’s been a good year, too. I have accomplished more, spiritually and magically, this year than any other. It’s been intense, but overall positive. I’m grateful for the opportunities I’ve had.

Today’s Hike

This past Saturday Taylor and I went with our friends innowen and Kender to Mt. Hood, where they showed us a couple of trails we hadn’t yet been introduced to. While one was still remarkably covered in about 5-6 feet of snow(!), the other was mostly clear, at least up the first half mile or so. If people and places can have relationships, then I think I seriously have a crush on Mt. Hood. There was some reciprocal interest, though that mountain strikes me as rather aloof at first encounter. S/he’d like me to get to know hir better, physically (rough terrain, more remote) and spiritually, before I try anything even remotely shamanic there. Which is fine by me; while I won’t go out there as often since it’s a decent drive out, an hour and change, I do want to spend more time getting to know Mt. Hood, who may end up being a good place to go when I want to get away from people and into more secluded areas.

The trip to Mt. Hood got me craving a solo hike, something that I’d been feeling a subtle pull towards for the past few weeks, ever since Taylor and I went out to the Multnomah/Wahkeena trails for the first time since last November. Now that’s a place that I have formed a good relationship with; we’ve adopted each other, as it were. Today was a great day for a visit–perfect weather, and though there were more people than I would have expected on a week day, once I hiked past Multnomah Falls themselves, it was pretty quiet traffic-wise. I saw all sorts of critters–ravens, shiny black millipedes with yellow spots down the sides, tons of butterflies, robins, and a hummingbird, among others. The plants are going crazy, too–it’s green as can be, and everything’s rebounding from winter just fine, other than a patch of conifers that seem to have been hit by some sort of disease.

I spent a good deal of the hike in an ongoing, mostly nonverbal conversation with the Land there at Multnomah/Wahkeena. While they feel like two separate places–I can tell a decided shift in energy on the trail connecting the two–they’re very close, so I usually just refer to them as one. I also spoke a good bit with the Water as s/he sang and danced down the mountainside; s/he gave me a blessing, telling me to cool myself off by splashing myself with cold icemelt on this warm day.

At first, I found myself getting cranky with the tourists there, especially since I’d been expecting fewer people. However, I remember the lessons I learned the last time I was there, with Taylor and worked on accepting that everyone else had as much right as I did to be there, and that they weren’t automatically going to go uprooting plants and stomping on bugs.

Then three things happened, all within the space of a mile:

–A group of four people, a few years younger than I, were coming down the trail above me on a set of switchbacks. One of them threw a rock down the mountainside and nearly hit me by accident, because they hadn’t seen me. They apologized when we met. Instead of getting angry, I just told them “Yeah, it’s a really bad idea to throw rocks here, because it’s really hard to see people on the trail”. They seemed to have learned their lesson pretty well, so I went on in good spirits, trusting that they wouldn’t do anything else foolish.

–Another guy, about the same age, had been following me for a ways. I let him pass me, and was a bit annoyed by him, particularly his shirt which said “Don’t like my attitude? Then stop talking to me”. (I tend to think that the trend in “cute and fashionable rudeness”, typified by such things as Happy Bunny and the aforementioned t-shirt is not something we really need to be encouraging in this culture. But maybe I’m just an old fogie or something–most of the people I see sporting such things are in their teens to early twenties, and I’m *gasp* pushing thirty…but I digress.) Not too much later, he came back down the trail as I was heading further on, and very politely asked me if I’d seen the party he’d been separated from. I told him everyone I’d seen matching their description had been going the way he was going, and asked him if he had their cell phone numbers. He didn’t, so I told him his best plan of action would be to head all the way back down to the parking lot and wait at the car. He thanked me, and also incidentally apologized for mistaking me for male, as I was wearing relatively gender-neutral clothing with my hair pulled back and my hat on, and I am not the most curvy XX-chromosome person in the world. I assured him that it was in no way an insult, and continued on my merry way.

–Maybe five minutes later, I rounded a bend and greeted a couple of middle-aged folks who were enjoying the day. They stopped me and asked if I had any food. Just their luck, I happened to have a couple of extra granola bars I wasn’t going to need. I tried to just give them to them, but they insisted on paying me, and the man pressed five ones into my hand despite my protestations. Normally I’d think $2.50 was pretty damned steep for a granola bar, but having been in a similar, very hungry situation, in their place I’d have been that grateful, too! I checked to make sure they knew where they were going, and that they had enough water, and we parted ways with a smile.

I didn’t really think about the first incident in any meaningful way. However, when the second one happened, I started to make the connection between my lessons of tolerance from that Land, and what had been happening. The third incident was just the clue-by-four whapping me in the head. so I asked the Land what was up. S/he told me that s/he wanted me to help her help the people. We’d already established that s/he didn’t mind people being there, and made it hir task to educate them as much as possible about the need to preserve wild places like hir. S/he told me that I wasn’t particularly special, and that she talked to everybody there–I just happened to be one of the folks who noticed it on a conscious level. However, as our relationship has deepened, there’s been a greater need for me to make more of a commitment to hir, and s/he finally was able to get through to me what s/he needs me to do.

Today was an object lesson in some of the basics of what I can do for Multnomah/Wahkeena–pick up trash along the trail as usual, bring along some extra food and water, give people directions, offer a cell phone in case of need, bring a first aid kit, etc. In addition, I think I’m going to go ahead and go through first aid and CPR training as I’ve been meaning to for a while. And I picked up some volunteering information for the Multnomah Falls trail system in general; they need some help with general maintenance as well as information, so I may add that into my volunteering (along with my unofficial guide/guardian/etc. work that has been initiated today).

To finish up my hike, I went down the western part of loop around Wahkeena, my favorite part of that trail. And I got a few more affirmations that I was on the right path, figuratively and literally! First, at the crossroads where the connecting trail meets the Wahkeena loop, where I always sit and take a break, the Animal Father poked me and told me that next time I came alone, he wanted me to hike up to the place further up the mountain where I’d met him back last fall and where I’d heard him speaking through the owl’s hoot last time I visited with Taylor, and that he wanted me to bring my drum.

Then the very next people I met as I came down the mountain had a very friendly German shepherd, my favorite kind of dog, who came right up and said “Hi!” with a big slurp across my face (I don’t mind dog “kisses” at all–cleaner mouths than people, and I can always go and wash my face afterwards). After that I gave a few more people directions, and also showed another couple of folks where a Stellar’s Jay was hopping through the tree branches.

So overall it was a really inspiring day. I feel like I’ve made a major step forward in my shamanic path, since one thing I’ve known I’ve needed to do is care for the Land and maintain a good relationship with hir. I feel like I’ve been given a certain amount of responsibility that I’ve never been given before by the spirits, and I want to honor and respect that. I know there’s room for me to be, well, me, with all my mistakes and so forth, but I’m very much honored by what happened today.

Niche

First off, happy Earth Day! Here are some of my thoughts on this day, care of my Livejournal.

I’ve been thinking more, since I got back from Arizona, about my thoughts on what is being asked of me as a shaman. In the past month, my understanding of just what it is I’m supposed to do has deepened quite a bit. “I serve the Land” has become a good bite-sized summary. However, a post in a friend’s Livejournal sparked some thoughts.

S/he was talking about hir discomfort with the concept of “service”; hir personal interpretation of the word involved things that I’m also not a huge fan of–mostly having to do with unwillingness and feeling forced into situations and giving in to power-over. Basically, the idea that just because a deity or other entity is bigger than you, that you must give in, and that it’s a drudgery rather than a gift.

I’m pleased to say that my understanding of service has become more thorough as I’ve continued to develop my path and my relationships with the Land and other entities that I’m involved with. And I’m finding that it’s something I’m not opposed to, nor have I run up against any indication that I’ll be dragged kicking and screaming into virtual torture just because some god or another says I must or else.

I think the best way to explain things is that the more I learn about what I need to be doing, the more Right-with-a-big-R it seems. Much of what I’ll be doing already coincides with things I’ve already been putting into place, or am not adverse to doing. And as I’ve grown in my path, the parts of me that are more attuned to what needs to be done–for myself and for others–are coming to the forefront more. I am becoming, more and more, the person I need to be.

This isn’t just about self-improvement; nor is it just about giving up everything for the Land. What I need and what the Land and others need from me–these needs are not contradictory. They parallel each other so neatly that at this point I may as well not distinguish between one and the other. I can simply say, “This is what I need to do”, and I can understand that this covers everything and everyone I am involved with, including myself.

Were I another sort of magician, I might say that I am following my True Will. And in fact someone dear to me once told me that if you follow your True Will, you will find that the Universe aligns to accomodate you. I don’t think it’s so much that, as it’s a matter of finding your True Place in the Universe. I recently finished reading Bill Plotkin’s Nature and the Human Soul (which I strongly recommend) and very much resonate with his argument that part of healthy human development involves finding your soul work–the place that is naturally yours in this reality. So it’s not so much the Universe remolding itself to accomodate me, as it is the Universe and I finding just the right combination for each other. After all, I am part of the Universe–I am the Universe. As are we all.

This doesn’t mean that the way ahead will be smooth sailing. You don’t just slide into your spot and sit on your laurels. Shamanism isn’t an easy path, and while I haven’t been through a bunch of horrible challenges that stretch me to my limits, I’m also still relatively new to all this. Seven months isn’t that long a time, relatively speaking, though I’ve done a lot in that time. But I don’t feel adverse about potential challenges ahead of me. Scared? Sure. But I’m not afraid of the Land, or the Animal Father, or anyone else deciding that I must suffer needlessly for their gain. Their agenda for me and my agenda for me are one and the same, or so it seems the more I understand it.

Essentially, I feel acceptance and peace with my path. I’ll still question things as necessary–who’s to say that I’ll never misinterpret what I hear/feel/etc. again? Better to be alert and aware than to blindly follow and potentially walk off a cliff because you lost the trail in your stumbling. But I am not a slave. I am not a toy. I am a part of the Universe, and on a more local level, I am a part of the Land I live on.

I think sometimes we humans get so wrapped up in power play–power-over, power-with–that we obsess over it and perhaps sometimes forget the possibility that there isn’t a power struggle going on, that it isn’t about hierarchy. Look at what assumptions people make about wolves–if you read some accounts of pack hierarchy, you can see the military-flavored overlay that has been applied to that social structure, and how lupine behaviors have too often been interpreted through human filters. Yet more enlightened, recent explorations of wolf behavior takes wolves as they are, without trying to push them into human pigeonholes. While there is hierarchy, it’s much more fluid than was originally assumed; the Omega, for example, isn’t just some poor beaten-up wolf that nobody likes, especially in the wild (captive wolves often show exaggerated hierarchical behavior due to being confined). Rather s/he has hir own place in the pack, and is accepted as such. Yet there’s still obsession over “Oooooh, the Alpha!!!!” when humans talk about wolves–no surprise that I’ve seen countless wolf therians and other wolf enthusiasts describing themselves as “alpha wolves”.

If we project our power play this much onto wolves, who are our fellow mammals (and from whom we may have legitimately learned some social skills way back when we were still getting used to not being tree dwellers, though chimps also offer valuable clues to our past), what’s to say we aren’t projecting similarly on our interpretation of noncorporeal beings such as deities?

For that matter, what’s to say that I’m not projecting my feelings of harmony and working-with onto my experiences? There’s no guarantee that I’m not also biased and that my path doesn’t reflect that. However, I also tend to believe that reality is a lot more subjective than many people are comfortable with. I’m not a solipsist–it’s not all in my head. However, I don’t believe in an objective reality that’s universal–our perception of reality will always add in a personal touch, so to speak. Even if what we’re being told is the same, our interpretation of it can vary widely from person to person, and even in the same person from time to time.

Given that possibility, do you really think I’d want to give up a relationship with the various deities and spirits I work with that’s based on mutual cooperation and willing service to each other, for one where I am a lowly being who does things because she must, where obligation is the name of the game? I’d rather make a difference and do what I need to do in a life where life doesn’t suck, than do the same in a life where I resent what I feel I’m forced to do. I know in the former case I’ll be a lot more productive and effective. And I think that suits everyone a lot more.

I have my niche–I serve the Land. The niche may change as time goes on, but I have it, and I’m happy in it. I’ll be making the most of it for the benefit of as many as possible.