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Defining
the Boundaries that give rise to "the Edge" so they can be Crossed
by Kerri Halliday
A
growing number of people are concerned with damage to our environment,
with many of the concerned people joining conservation groups and protesting
against particular developments. However, some people in their actions
do not confront the cause of the environmental problems which manifest
themselves but make a superficial examination of the problems. Until the
root cause of our western interaction with the environment
is examined, defined and treated, environmental problems will continue
to manifest themselves. It is up to the generations of concerned people
to now identify the boundaries which exist and contribute to the
edge of our psychological and spiritual interaction with the environment.
In this paper I explore the paradigm which has lead to our current interaction
with the environment. I have explained how I have been faced with identifying
and defining the edge for myself and through an exploration
of the wisdom of Native American spirituality how I would like to begin
to dissolve the boundaries of the edge for my child.
On the 2nd of March 1996 our son was welcomed to the world. His birth
was by caesarean due to the physiology of my body, which results in me
being unable to deliver a child naturally. Liams arrival to the
world was very much apart from nature, however we want him to grow up
with a sense of connectedness to the natural world, a sense which is re-emerging
within us. However, to have this sense of connectedness with nature he
will need to be introduced to a host of concepts incompatible with the
prevailing western worldview.
There has been an increasing awareness by many authors that environmental
problems manifesting themselves today result from the relationship humans
have with their environment. Consequently, there has been growing attention
given to gaining insights into the relationship humans have with nature.
This has resulted in many suggestions being put forward as remedies for
healing what has been identified as the human/nature split.
Many of the suggestions revolve around the need for there to be a shift
from our current mechanistic, Newtonian worldview to a new worldview.
Wilber (1990), for example, proposes a truly unified worldview one that
would unite science, philosophy-psychology and religion-mysticism,
while Capra (1992) would characterise the new paradigm as needing to be
holistic, ecological, or systemic. This transcendental
paradigm, advanced by Wilber (1990) and supported by Matus and Steindl-Rast
(1992), or overall knowledge quest would include not
only the hardware of physical sciences but also the soft
ware of philosophy and psychology and the transcendental ware
of mystical-spiritual religion (Wilber, 1990).
Spretnak (1993) also believes the ecological problems we face today are
due to our epistemology and drive for modernity. For solutions to the
problems she believes it is necessary to examine and adopt aspects of
the wisdom traditions into our new epistemology. The wisdom traditions
she explores are: the wisdom of the Buddhas teachings about Dhamma,
the wisdom of Native American spirituality, the wisdom of Goddess spirituality
and the wisdom of the Abrahamic traditions.
In States of Grace Spretnak (1993) acknowledges many
people have begun to address the human/nature relationship which gives
rise to notions that industrialised societies somehow live on top of nature,
rather than embedded within its finely balanced complexities, and that
humans have no inherent connectedness with one another. These notions
are being rejected as ignorant fabrications, which have led to heinous
deeds. Turning away from such constricted consciousness has lead many
people to new areas of exploration. As a result, a common thread for a
mechanism to redress humans relationship with nature has emerged with
many people being lead to areas of exploration which can be termed "spiritual"
with the contemporary spiritual awakening assuming many shapes.
The acceptance of spiritual exploration within our western
culture is difficult because our culture has enthroned science resulting
in scientific scepticism toward anything that cannot be quantified.
Consequently religion and spirituality have been pushed to the cultural
periphery. As a result, it is usually with embarrassment that people talk
about spirituality because the majority of society can not identify with
it . This is very much where I have come from, I have studied science
at secondary school, undertaken a science degree, taught science and now
work as an environmental scientist. For my whole life I have been embedded
in the culture of the mechanistic, Newtonian world. With the more study
I had undertaken the more focused my view had become, specialising, specialising
until I had lost sight of the whole.
Upon reflection I believe that I have always been a very spiritual person,
I have felt something but could not define it because I did
not possess the language to express this. Therefore, spirituality as I
can now describe and define it did not exist for me until, I had the language
to make it reality. Spretnak (1993) supports that this is the commonly
held view of post-modern deconstructionists stating they believe language
systems determine our only possible mode of thought, no ground of meaning
exists outside of our language inventions. I would now explain the
feeling I had when I viewed my surroundings as a sense of awe or, using
Spretnaks words, as a state of grace.
Spretnak (1993) believes when we experience consciousness of the unity
in which we are embedded, the sacred whole that is in and around us, we
exist in a state of grace. Experiencing "grace"
involves the expansion of consciousness of self to all of ones surroundings
as an unbroken whole, a consciousness of awe from which negative mindstates
are absent, from which healing and groundedness result.
While Spretnak (1993) acknowledges experiencing grace is only
one part of spiritual practice, she is convinced it is particularly important
for a culture that has validated only perceptions of separateness and
fragmentation.
When one experiences consciousness of the exquisite interrelatedness and
subtle vibratory flux of the life of the material world one is filled
with awe. Spretnak (1993) believes this primal experience, in all its
variations, precedes culture not the other way around. This leads her
to argue, that is why vastly disparate primal cultures on all the
inhabited continents developed around core concepts that the natural world
is alive and the reverence toward the sacred whole is the obvious response
(Spretnak, 1993).
A wisdom tradition of particular interest to me is that of native people.
Prior to defining my spirituality I was totally sceptical
of the beliefs of native people and dismissed their beliefs because they
could not be verified scientifically. Now armed with a new
set of tools for examination I wanted to look again.
Spretnak (1993) believes as we seek to renew a sense of deep connectedness
with the rest of the natural world, the native peoples intimate
relationship with the cosmological processes show us what is possible.
Metzner (1993) would support this view believing the comparison of our
own culture to Native cultures is very important in alleviating the conceptions
of the spirit/nature spilt so prevalent in the western worldview. To address
our perceived split from nature we need to recognise and respect worldviews
and spiritual practices different from our own, with Metzner (1995) believing
that this is perhaps the best antidote to the Wests fixation
on the life-destroying dissociation between spirit and nature. Metzner
(1993) believes for native peoples spirituality is not separate
or above nature - the spiritual is the natural.
David Suzuki (1992) supports Spretnak (1993) and points out many of the
differences between the western worldview and traditional knowledge. Traditional
knowledge about the natural world tends to view all - or at least vast
regions- of nature, often including the earth itself, as inherently holy
rather than profane, savage, wild, or wasteland. The landscape itself,
or certain regions of it, is seen as sacred and quivering with life. It
is inscribed with meaning regarding the origins and unity of all life,
rather than seen as mere property to be partitioned legally into commercial
real estate holdings.
Also, according to Suzuki (1992) and supported by Spretnak (1993), the
Native Mind is imbued with a deep sense of reverence for nature. It does
not operate from an impulse to exercise human dominion over it. In addition,
native wisdom sees spirit, however one defines that term, as dispersed
throughout the cosmos or embodied in an inclusive, cosmos-sanctifying
divine being. Spirit is not concentrated in a single, monotheistic Supreme
Being (Suzuki , 1992; Spretnak, 1993).
Native wisdom regards the human obligation to maintain the balance
and health of the natural world as a solemn spiritual duty and an individual
must perform daily - not simply as admirable, abstract ethical imperatives
that can be ignored as one chooses. The Native Mind emphasises the need
for reciprocity - for humans to express gratitude and make sacrifices
routinely- to the natural world in return for the benefits they derive
from it- rather than to extract whatever they desire unilaterally. Natures
bounty is considered to be precious gifts that remain intimately and inextricably
embedded in its living web rather than as natural resources
passively awaiting human exploitation (Suzuki, 1992).
There is a wealth of literature available on native wisdom with Wisdom
of the Elders by Suzuki and Knudtson (1992), Story Earth by
Joseph Brucherc (1992), Millennium - Tribal Wisdom and the Modern World
by Maybury-Lewis (1992) and the examples within States of Grace
providing many insights to the native worldviews. In addition, native
wisdom through the speech of Chief Seattle, has enabled a great many in
the western world to have an insight into the beliefs of Native people.
However, Suzuki and Knudtson (1992) warn that this familiar speech, like
other nature wisdom attributed to Native cultures needs to be researched
to ensure its authenticity and that it is faithful to the enduring traditional
themes of Native worldviews. This warning results from their research
revealing that the so called speech of Chief Seattle, which
has been flagged as the quintessential expression of native views
of nature, was originally published some 30 years after the speech
by a physician Dr. Henry Smith who took copious notes and later translated
them. This 1887 version has subsequently undergone many revisions.
Translation of Native wisdoms is necessary for western society to
have access to their ideas, however, great care needs to be taken to ensure
the meaning of the wisdom is not lost in the translation. This is very
difficult as Jeanette Armstrong (1995) demonstrates when she wishes to
share insights from her worldview ( that of an Okanagan, Native American)
with western society. Armstrong (1995) feels as though she has a limited
capacity to share the way she perceives because of what she cites as the
limited capacity permitted by a language that does not contain the words
I require.
Spretnak (1993) believes Native peoples languages reflect the cosmological
focus central to their cultures, and as such provide an opportunity to
consider possibilities of human conceptualisation that are rooted
in awareness of our cosmic reality.
The overwhelming consensus by authors of the spiritual traditions of native
peoples is that they give us a sense of our subtle interelatedness with
the rest of the natural world. This is highlighted by Spretnak (1993)
in the following passage the cosmic union of humans and the rest
of the Earth community, including the stars and the moon, is central
to the Native American worldview. Native people perceive the environment
as a sensate, conscious entity suffused with spiritual powers. Hence their
interactions are a respectful and spiritual exchange. Everything
we do is a prayer. Our religion is a way of life. In, fact, there is no
word in Indian languages for religion, the closest concept
usually being the way you live.
At the heart of western societys problems is that the sense
of the sacred - our human perception of the larger reality, ultimate mystery,
or creativity in the universe- has become so diminished that we lack the
richly nuanced spiritual vocabulary of the language and visual arts that
is the birthright of everyone born into a traditional native culture
(Spretnak, 1993).
Clearly modern society is out of touch with the insights of the great
wisdom traditions, those rich cultural repositories of thousands of years
of human development of relationship with the sacred.
Having spirituality defined for me has offered me the opportunity
to confirm my connectedness to nature. It has facilitated the exploration
of alternative worldviews and spiritual practices and has enabled me to
use the language associated with spirituality. I have been able to experience
and express special times, spiritual times when I felt at one with nature
and had an overwhelming feeling of being part of a greater self.
This feeling I had is one that Fisher (1986) believes lies beyond
what is normally acceptable given our western worldview. That feeling
was that nature was an extension of myself or that I was co-extensive
with nature (our greater-self). A feeling that I hope with time will become
what is normally accepted. To this end I have been exploring and trying
to act in ways to ensure Liam does not face the same boundaries that I
have crossed and continue to cross.
Following Liams birth I wanted to welcome him to the Earth in some
formal way. I have resisted the desire by some members of
the extended family to have him christened and I will continue to do so.
I do not want him to be initiated into a religious domain which fosters
the notion of a split between nature and spirit. As Metzner (1993) explains,
in religion we have a deeply ingrained belief that our spiritual
life, our spiritual practices, must tend in a opposite direction to our
nature. Spirit rises upward into transcendent realms while nature draws
us downward. This leads to images of spirit separated from nature but
also incompatible and opposed. This distorted perception has spread with
western society believing that to become spiritual beings we have to overcome
and separate from nature. (Metzner, 1995). This view is in stark
contrast to the view of native traditions.
Through the exploration of native traditions and wisdoms I have discovered
many notions associated with life. Within several religions around the
world is the philosophy or idea that life is envisioned as a path or road.
This road is continuous and never ending. The terrain through which it
winds and goes is representative of the pitfalls, or turns of life as
one travels the road of life.
At the root of Native American aboriginal concepts is the belief that
the road conveys an eternal return. There is no end. At death one returns
in some way to the beginning of the cycle. On the path of life, when one
has reached old age, one knows what one knew when one was born, but only
realises and acknowledges it for the first time. This concept is at the
root of aboriginal beliefs because, similar to the road, the sacred
has no beginning or end. (Beck, 1993)
I discovered a ritual of the Omaha people which expressed what I had been
wanting to undertake with Liam. This ritual was a supplication to the
powers of the heavens, the air and the earth for the safety of the child
from birth to old age. In it the life of the infant is pictured as about
to travel a rugged road stretching over four hills, marking the stages
of infancy, youth, manhood and old age. (Beck, 1993)
This ceremony expresses the belief of the Omaha that everything in the
universe is related and interdependent. Therefore, the announcement to
the universe that another human being was taking its place among the other
existing life-forms was an acknowledgement of this view of the world.
Ho! Sun,
Moon, Stars, all that move in the
heavens, I bid you hear me!
Into your midst has come a new life.
Consent ye, I implore!
Make its path smooth, that it may reach the
brow of the first hill.
Ho! Ye Winds, Clouds, Rain, Mist, all ye that
move in the air
I bid you hear me!
Into your midst has come a new life.
Consent ye, I implore!
Make its path smooth, that it may reach
the brow of the second hill.
Ho! Ye Hills, Valleys, Rivers, Lakes, Trees,
Grasses, all ye of the earth.
I bid you hear me!
Into your midst has come a new life.
Consent ye, I implore!
Make its path smooth, that it may reach
the brow of the third hill.
Ho! Ye Birds, great and small, that fly in
the air,
Ho! Ye animals, great and small, that dwell
in the forest.
Ho! Ye insects that creep among the grasses
and burrow in the ground.
I bid you hear me!
Into your midst has come a new life.
Consent ye, I implore!
Make its path smooth, that it may reach
the brow of the fourth hill.
Ho! All of the heavens, all ye of the air, all
ye of the earth,
I bid you hear me!
Into your midst has come a new life.
Consent ye, consent ye all, I implore!
Make its path smooth - then shall it travel
beyond the four hills.
I have undertaken
this ritual with Liam. I feel that this is one way to encourage a closeness
to nature. The other way is to ensure that Liam has an upbringing which
enables him to experience nature. It is this experiencing of nature that
authors such as Livingston (1981) believe is fundamental to establishing
a strong connection to nature. To develop in Liam a sense that he is part
of a "greater-self", and for him to be able to convey this to
his peers is my aim. The pictures included in this paper show my interpretation
of this vision.
For there to be a long term change in the relationship humans from western
society have with nature there needs to be a change in the way we think.
I believe that one way to address this is to begin by welcoming new born
children to the Earth rather than to a God.
References
Armstrong, Jeanette (1995) Keepers Of The Earth In Roszak, et al, (eds.)
Ecopsychology: Restoring The Earth, Healing The Mind, Sierra Club
Books.
Beck, P. et al (1993) The Sacred Ways Of Knowledge, Sources Of
Life, Nccp
Brucherc Joseph (1992) Story Earth Voices On The Environment
Capra, F et al (1992), Belonging To The Universe: New Thinking About
God And Nature, Penguin.
Fisher, F (1986), "Wandering In Morphogenic Fields", Aust
Nat. Hist.,22/1:19
Knudtson, Peter and Suzuki, David, (1992), Wisdom Of The Elders,
Allen And Unwin, NSW, Australia.
Livinston J.A (1981), The Fallacy Of Wildlife Conservation, Mcclelland
and Stewart, Toronto.
Maturana, H and Varela, F (1992) The Tree Of Knowledge The Biological
Roots Of Human Understanding, Shambhala, Boston.
Matus and Steindl-Rast (1992) Belonging To The Universe: New Thinking
About
God And Nature, Penguin.
Maybury-Lewis, David, (1992), Millennium Tribal Wisdom And The Modern
World, Viking, New York.
Metzner, R, (1993), The Split Between Spirit And Nature In European
Consciousness, Trumpeter, 10:1 Winter.
Metzner, R, (1995) The Psychopathology of the Human-Nature Relationship
in Ecopsychology, Roszak et al (eds), Sierra Club, San Francisco.
Spretnak, Charlene, (1993), States of Grace: The Recovery of Meaning
in the Postmodern Age, Harper Collins, San Fransisco.
Suzuki, David, (1992), A Personal Forward: The Value Of Native Ecologies
in Wisdom Of The Elders, Allen And Unwin, Sydney, NSW.
Wilber,K. (1990), Eye To Eye: The Quest For The New Paradigm, Shambala,
Boston
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