All Our Relations: Pagans and the more-than-human world.

For aware Pagans the Sacred encompasses us all, rivers and mountains, oceans and deserts, grasses and trees, fish and fungi, birds and animals. Understanding the implications of what this means, and how to experience it first hand, involves our growing individually and as a community well beyond the limits of this world-pathic civilization. All Our Relations exists to help fertilize this transition.

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The Silence of the Earth and Earth Day, 2013

Friday evening I drove to Point Reyes Station to hear David Abram give a talk.  Ever since I had read his first book, The Spell of the Sensuous,  Abram has been on my shortest list of authors to read, reread, and recommend to anyone I meet. Including you, dear reader. (But unless you are a serious student of philosophy, skip chapter 2.) It was particularly fitting that I could hear him just a few days before Earth Day.

As a graduate student, Abram hoped his skills as a sleight of hand magician, and consequent heightened appreciation for how perception worked, would give him special entry into the worlds of traditional shamans.  He traveled to Indonesia and Nepal to do his research, and found they were indeed interested. He also, as he put it, got in way “over my head.”

His second book, Becoming Animal,  delves more deeply into the implications raised by his first, but for Earth day in some ways Spell of the Sensuous is the most important.  (See here for my review of Becoming Animal.  )

In Spell Abram asks a basic question “How did the earth fall silent to the modern mind?”  Using the ancient Greeks as an example, Abram points out that while the world was alive for Homer, by Plato’s time people’s attention was turned towards the city, the polis, while the earth itself had become an increasingly silent backdrop to the human drama.  This shift was not as complete then as it is today. For example Socrates was possessed by a nature spirit in the Phaedrus. But it was far along.

Why?  If Abram is right, that I am writing an essay asking this question, and you are reading it, points to why.

Literacy as magic

Literacy, he argues, is a profoundly powerful magic, one so powerful it drowns out more subtle forms of knowledge and perception as we fall under its enchantment. At his talk Abram emphasized “If we don’t recognize writing as a magic, we tend to fall under its spell. It’s not accidental that ‘spell’ has a double meaning.”  And writing’s spell is powerful. “Everything speaks,” Abram said, “but for us letters speak so loudly we don’t listen to anything else.” 

To experience this fact for yourself, take this test where you are asked to name the color and not the word. 

If we were to look at a text in an unknown language using an unknown script it would mean nothing.  But when we can read the script, black lines on paper bring forth the most amazing results. We can be delighted or angered, taken to visions of beauty or suffering, be able to feel the wind against our skin on a beautiful hillside in spring, or shiver with its bitter blasts as we read of a struggle through a night time blizzard.  We can taste chocolate, or spinach.  We can encounter ideas that change our lives, and much more. All through the medium of little lines on a page. And here too, perhaps the double meaning of “medium” is appropriate.

Reading necessarily narrows our focus.  To read easily we isolate ourselves so as to concentrate on the text. And we pour ourselves into it. We are not in the moment of the world around us, we are in the moment the text elicits for us. As I write this essay I sit alone, in front of my computer screen, a radically simplified external environment compared to the world outside, in my yard.  The world of nature is silent.

Normally we do not notice what we might give up all unknowingly so enchanted we are by the gift of literacy.  And it is a gift.  I am arguing for awareness of the need for balance, not rejection. It’s that old Pagan theme of harmony again.

A while back I gave some exercises  that suggest just how much we might be missing as we walk through the world, an exercise that would enable most of us to see and feel the energetic connections between ourselves and everything around us.  Once learned, with only a little effort  it is easily brought to our awareness. But most people never notice. They know such connections do not exist.  They know the world is silent, a backdrop to the important human things.

This brings me again to Earth Day. 

The Significance of Earth Day

Earth Day constitutes a remarkable turn towards the value of the immanent by a culture that has spent over 2000 years progressively losing the capacity to truly see the world.  And I think that the rise of Pagan spirituality is connected to the same currents of thought and intuition that gave rise to Earth Day.

Earth Day stands as perhaps the first time a major modern culture established a day to celebrate our capacity to care for what is unlike ourselves simply because of its own intrinsic value. This insight was long known by hunting and gathering peoples. It has often been recognized by our greatest thinkers.   For example, Leonardo daVinci wrote, "The virtues of grasses, stones, and trees do not exist because humans know them. . . . Grasses arenoble in themselves without the aid of human languages or letters." But this truth had been forgotten by nearly everyone even in Leonardo's time, and more so today.  

But with Earth Day millions of modern people recognized what Leonardo saw. And chose to honor it.

Earth Day marks a turn towards the earth as our true home, the womb of relationships that makes us the beings that we are, by America’s most perceptive citizens.  Those of us who continue along that turn will find our connections to the earth are deeper and more subtle than most Americans have yet imagined.  Our Wheel of the Year offers a continual meditation on the earth’s cycles and the cycle of life and death.  As we learn to listen, to take time away from our books, our computer screens, and our immersion in the human world, to immerse ourselves in the more-than-human world within which we live, we experience at least occasionally Abram’s observation that “Everything speaks.”

And with these remarks I want to suggest a ritual you might want to initiate on Earth day. One that will help clear your ears to the song of the earth.

A Ritual to Connect

Over these past few weeks I have been moving.  On Earth Day I will build an outdoor altar in my new place and make my first offerings to the spirits of that place. I know from experience it will take some time to revive the energy of a place towards its human inhabitants.  But with attention and good will, the revival will happen. The place will speak to me. Earth Day 2013 is symbolically a good day to start, but any day is better than none at all.

I suggest those who are interested do likewise.  For this to work well at enlivening your connection with the earth, make offerings at least weekly. You are building a relationship.  And be patient. Ideally build your altar next to a part of the yard you do not do much with to bring under your control. At the very least do not spray poisons there.   It is a place for other powers to prevail with as little interference as possible. This area does not have to be large.

In an apartment you can group some of your house plants around your new altar (or your old one).  Light a candle weekly, and give and ask for blessings for the earth and for yourself and your loved ones.  No house plants?  Do the same at your main altar, but at least have a glass of water there. When you go outdoors later pour the water on the ground before a plant you like.

Outdoors or in, once a week I suggest also making an offering of a little liquor that seems appropriate to you. In years past I have used dark rum and accompanied it with a sprinkling of good tobacco.  I will this  Earth day as well. Whatever you use, do not use that bottle for anything else, which is why liquor is better than wine. It keeps. The contents of that bottle are spirits for the Spirits.

As you make your offerings, ask for better connections between yourself and the spirits of your place.  Thank them for the good things about where you live. Show sincere gratitude. Ask for their blessings.  And again, be patient.

Our culture has spent over 2000 years separating itself from awareness with the spirits of place and we can begin taking some important steps to reconnect.


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Gus diZerega DiZerega combines a formal academic training in Political Science with decades of work in Wicca and shamanic healing. He is a Third Degree Elder in Gardnerian Wicca, studied closely with Timothy White who later founded Shaman’s Drum magazine, and also studied Brazilian Umbanda  for six years under Antonio Costa e Silva.

DiZerega holds a Ph.D. in Political Science from UC Berkeley, has taught and lectured in the US and internationally, and has organized international academic meetings.

His newest book is "Faultlines: the Sixties, the Culture Wars, and the Return of the Divine Feminine (Quest, 2013) received a 'silver' award by the Association of Independent Publishers for 2014. It puts both modern Pagan religion and the current cultural and political crisis in the US into historical context, and shows how they are connected.

His first book on Pagan subjects, "Pagans and Christians: The Personal Spiritual Experience," won the Best Nonfiction of 2001 award from  The Coalition of Visionary Resources. 

His second,"Beyond the Burning Times: A Pagan and a Christian in Dialogue" is what it sounds like. He coauthored it with Philip Johnson. DiZerega particularly like his discussion of polytheism in Burning Times, which in his view is an advance over the discussion in Pagans and Christians.

His third volume, "Faultlines: The Sixties, the Culture War, and the Return of the Divine Feminine," was published in 2013 and won a Silver award from the Association of Independent Publishers in 2014. The subject is obvious, and places it, and the rise of goddess oriented spiritual movements and our "cold civil war" in historical context.

His pen and ink artwork supported his academic research in graduate school and frequently appeared in Shaman’s Drum, and the ecological journals Wild Earth, and The Trumpeter. It now occasionally appears in this blog.


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