Democratic Forest Trusts (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.Democratic trusts with leadership elected by citizen-members promise to solve many of the problems afflicting both traditional government and corporate ownership of forestlands. This article explores these issues in some depth.Complexity and the Dream of Human Control of Eco-Systems (PDF)in Watson, Alan; Dean, Liese; Sproull, Janet, comps. 2006. Science and stewardship to protect and sustain wilderness values: Eighth World Wilderness Congress Symposium; 2005 September 30-October 6; Anchorage, AK.The title captures it. I then explore the kinds of institutions compatible with both nature and the modern world that are implied from this analysis.Rethinking the Obvious: Modernity and Living Respectfully With Nature (PDF)The Trumpeter: Journal of Ecosophy, Winter, 1997.Modernity is usually considered a wrong turn in terms of respect for and sustaining the environment. I argue the reality is more complex, for modernity has freed us from personal dependence on agriculture, ended the economic value of children, radically reduced the likelihood of large scale wat, and shifted much production to intellectual rather than material capital. This partially decouples society from nature, which gives us important opportunities as well as problems.Towards an Ecocentric Political Economy (PDF)The Trumpeter, Fall, 1996.This paper begins my effort at showing how liberal modernity can be harmonized with an ecocentric perspective on our relationship with the natural world. It is a corrective to much “free market environmental” literature that sacrifices Nature to money as well as to anti-liberal attacks by well-meaning but economically naïve environmentalists.Unexpected Harmonies: Self-Organization in Liberal Modernity and Ecology (PDF)The Trumpeter, Journal of Ecosophy, 10:1, Winter 1993This is my initial paper exploring how what I term ‘evolutionary liberal’ thought can be an important means by which society and nature can be brought into greater harmony. The other Trumpeter papers build on it.Deep Ecology and Liberalism: The Greener Implications of Evolutionary Liberalism (PDF)Review of Politics, Fall, 1996.Liberal thought and deep ecology are usually regarded as mutually exclusive. But the “evolutionary” tradition offers a way to integrate the two through commonalties in the work of David Hume, Michael Polanyi, Arne Naess, and Aldo Leopold, providing a stronger foundation for liberalism while strengthening the case for an ecocentric ethic.(Related subjects: Ecology)Saving Western Towns: A Jeffersonian Green Proposal (PDF)in Writers on the Range, Karl Hess and John Baden, eds., University Press of Colorado, 1998.Developmental pressures in the rural and small town West involve three groups: long term residents, new arrivals, and environmentalists. Today their interests often conflict. This conflict is in part the outcome of institutions which prevent harmonizing competing interests. The concept of developmental trusts, both for rural regions and for small communities offers a means whereby these interests can be harmonized for the benefit of all concerned.(Related subjects: Politics)Social Ecology, Deep Ecology, and Liberalism (PDF)Critical Review, 6: 2-3, 1992.Murray Bookchin is considered a leading radical environmental theorist. However, his analysis is incapable of leading humankind towards a more respectful and sustainable relationship with the natural world. Criticisms of Bookchin from both the deep ecology and evolutionary liberal perspective complement one another, pointing the way towards a better understanding of how modernity relates to the environment.The paper as a whole offers an early discussion of issues that are more clearly addressed in later papers, particularly Deep Ecology and Liberalism (1996) and the three Trumpeter articles in 1997, 1996, and 1993. However, there are other ideas in the article which have not been developed more thoroughly elsewhere.
When I offered my post on seeing ‘energy,’ one reader told me she would like me to write about how to feel it. This is my answer to her request
‘Energy’ is the word for something that many people can see and feel. A skeptical friend of mine said that it could not be energy because energy is defined by its ability to do work. ‘Energy” in my experience is essentially an equivalent word for ‘qi,’ ‘chi,’ or ‘prana.’ I answered him that it is used in healing, and so does work of a nature. More important, we need to be careful about trying to squeeze all phenomena into categories devised by people who did not know of such phenomena. Maybe it fits an existing category, maybe not. If this is a stumbling bloc, call it Qi, Chi, Prana, or X.
That behind us, let’s look at how to feel it. Many Tai-chi and Qi-gong exercises are great for this. But my suggestions will be separate from these, at least in their origin.
Sit quietly, with a clear relaxed mind. No alcohol or other substances. Good but relaxed posture is important. Once you are comfortable, with an erect but not military-stiff spine, breathe in, visualizing a clear blue light going through your nostrils into your heart. Do this for a while until the visualization is pretty solid in your heart or center of your chest. It helps if you visualize it as having qualities of peace, harmony, even love.
Then, as you exhale, visualize the energy spreading from your heart down your arms. Breath in – being in the blue light to your heart. Breathe out, and as you do, send it down your arms. Slowly.
When you feel it in the palms of your hands, usually as warmth or tingling, perhaps even an involuntary moving of your fingers, let them cross over one another, palm in front of palm, maybe 3 or 4 inches apart. See whether you can feel when they cross. If you feel nothing, rub your palms together briskly, to stimulate and enliven them, and repeat this exercise.
Try it in different directions and at gradually increasing distances, to try and get a sense of how this is not simply body heat.
After you have had a fairly strong feeling, ask a friend to sit in a chair. Stand behind them and raise your palms until they are a foot or two above your partner’s head.
Now sweep your palm, palm down, slowly over the top of your partner’s head. See whether you feel a distinct difference when it crosses directly over their crown. You might also ask your partner to close his or her eyes, and see whether they can tell when your hand has passed over the crown of their head. In my experience many people cam, but many cannot.
If you can see the energy, as I described it in my earlier post, allow the fields to touch one another, one from each hand. See whether you can feel when that happens. Finger tips are good for this because they minimize ‘noise’ from body heat. Of course the skeptic will say if you feel something it is suggestion, and in some cases it might be. But that is why I suggested the hand-over-head exercise. The change in feel is quite abrupt, and even better, often the person sitting down can tell when you pass your hand over their head, a foot or two above it and their eyes are closed.
As with seeing, there is much more, but this is a start.
In my experience it is harder to feel this energy in plants, let alone rocks, which is why I focused solely in seeing energy rather than feeling it in my Earth Day post. But you can feel it.
The point of all this as well as the post on seeing is to try and introduce people to the idea that we are immersed in fields of awareness, that we are not isolated individuals in amny sense, and that this statement is experientially based. Once we are aware of this immersion, the secular modern ideal of isolated individuals engaged in a promethean quest to impose their vision and meaning on a neutrak world can begin to dissolve, not through argument, but through experience.
Raising a cone of power that the High Priestess of a coven then uses to send to someone for healing makes use of the same kind of energy but in a different context.



posted April 27, 2009 at 4:47 am
Gus,
This is not a reply to the post above but simply a huge thank you – from a fellow open-minded spiritual pilgrim in the UK – who’s just read your book Pagans and Christians.
I bought it because I am an Anglican priest who has had a (at least) ten year love affair with Paganism. I am now a member of OBOD.
I just found reading your book the most beautiful experience and it rang so many bells for me.
What is so powerful about it is the clear adademic background, yet also the gentle and simply delicious way your describe your spiritual experiences. Your description of meeting The Goddess was one of the most moving things I’ve ever read.
So, thank you for the feast.
Mark Townsend (Priest, Magician, Author)
http://www.magicofsoul.com
posted April 27, 2009 at 7:34 am
Mark Townsend: I just can’t wait for Rod Dreher to read your post …
posted April 27, 2009 at 3:35 pm
Hi Clasqm,
Never heard of him but I guess he be someone from a more conservative / christian background than myself.
I must say, I’m actually done with ‘spiritual arguing’ anyway. Life’s too short and truth’s too obscure to fight and squabble over. I just tend to see the divine as a ‘Great Mosaic’ and every spiritual tradition / path / philosophy adds it’s own unique little gemstone to the huge picture.
I loved Gus’s book precisely because he was not interested in starting futile arguments or advocating another ‘this is the right way, and that is the wrong way’ approach. Rather he just gave a glorious and fair picture of two equally valid paths – both of which have better / not so good points and both of which could be enriched by an understanding of the other.
We need more loving and tollerant works like this.
Yours, in the peace and beauty of the great mother / father of all.
Mark T
posted April 30, 2009 at 12:35 am
Hi Gus, That was me asking for this; thank you for writing this very good explanation of qi. I do feel it when doing qigong and have felt it in my body in other ways all my life. Your post about Seeing Energy was interesting to me for your explanation of “permissive viewing.” It sort of reminded me what we calligraphers learn when we can suddenly see the shape *between* the letters, and suddenly our letters look so much better, by accessing that other “plane” of seeing.
posted July 25, 2010 at 5:36 pm
Very interesting concept about energy. Thankyou