How Indigenous Wisdom, Shamanism, Environmentalism & Our Awakening Meet

1850-8343by Edith Boyer-Telmer

Dear Friends,
over the last month the spirit guides have dropped hints that we collectively need to make a deeper inner connection with mother earth and our own human nature. This week now the Taurus New Moon brought us the energy field needed to ground all this new energetic connections into our physical body. Next question is how that will influence our society collectively. I would say by now there is no doubt, that human beings need nature for creative inspiration, inner peace and communion with spirit.
When we spend time in nature, our inner connection with the energy and vibration of all life on planet earth is growing. So if we accept that spirituality is supposed to lead us to authentic expression of unconditional love, compassion, and ethical ways of living, then spirituality necessarily leads us toward an inner need to take better care of the Earth than we are now doing as a global society. And now the collectively renewed energy field, allows much more people to feel a deeper and more tuned-in relationship with nature and mother earth.

In 2012 the Kogi people of the Sierra Madre in Colombia, shared their latest film, Aluna, sending out a warning to the world that we must change our path in how we treat pacha mama and the collective resources provided. They are a very old tribe, filled with indigenous wisdom, which lead to them having no interest in being studied by Westerns. They have not allowed anthropologists to live among them. And they have not allowed that their civilization becomes simply another object within ours. Maybe, because they can see thru the illusions the western world still expresses in the desire to conquer nature, which has destroyed the forests, rivers and mangrove swamps near their home.

A personal message to all my facebook friends!! FB is limiting the distribution of my posts daily more. If you resonate with my articles and are used to find my work  shared in a group, rather sign up on my newsletter here to make sure you get the information!!! Over time I might not be able to put in the FB time, if it does not lead to what it is about – SPREADING THE WORD ;-)!indexLast year, on Thursday, April 30th 2015, four tribes in the amazon rain forest (the Munduruku tribe, the Apiacá people, the Kayabi tribe and the Rikbaktsa tribe) chose to overcome their own cultural differences, in order to stop the hydroelectric dams the Brazilian government was working on. The construction of dams had decreases the fishing stock, making it difficult to maintain the life of this indigenous people that are originating in the Amazon. They managed to issue a strong 30 joint statement, asking the Brazilian government to halt the construction of four hydroelectric dams on the Teles Pires cascade, a tributary of Rio Tapajós.

The indigenous people claimed “The government builds dams without ever finishing their environmental studies, and without awareness or respect for the consequences of the destruction of nature on our lives”. The authorization was issued for the construction of dams without giving response to the indigenous people, and leaving them with no fish, no water, no resources. The dams of the Teles Pires and Colider had already killed tons of fish and thousands of animals. And downstream of the dams the fish where dying, because of the sudden floodsand and uncontrolled lowering of the rivers “.

And now, with the new born inner connection to the earth and all her elements within our human existence, we will start feeling again the impact of all the things our society has done to nature.

  • Oil drilling and fracking release toxic chemicals into the Earth that harm the surrounding ecosystems, plants, animals, and humans who live nearby.
  • Spraying our crops with pesticides and herbicides to increase production ultimately poisons the food that we eat; we still do not fully understand the long-term consequences these practices will have on our health, reproductive ability, and longevity.
  • Burning fossil fuels to support our dependence on motor transportation, air conditioning, and other conveniences, pollutes the air and increases the carbon in the atmosphere, which brings harm to every living thing on the Earth.
  • Factory farming results in cruelty to animals on a massive scale including poor living conditions, injection with chemicals and hormones, removal of calves from their mothers immediately after birth, and other atrocities.

hRemember the article “The Earth And Us Are One – Earthquakes, Volcano Eruptions & Human Passion“? There I shared insides about our inter-connected nature even with the weather expressions.  As our dominant cultural mythology falls apart, we face repeated humiliation in the failure of our cherished systems of technology, politics, law, medicine, education, and more. By now. only with increasingly willful ignorance we can deny that the grand project of “civilization” has failed. Thanks God the needed humility to truly hear the messages of the indigenous people by heart, can be born of this humiliation. So it is on us right now, to turn the boat around and align our daily life with this awareness.

Dear Ones, the next collective step we need, is to focus our passion on planing and creating this world capable of hosting the Golden Age of Aquarius. To find back to harmony with the earth and oneness that moves us. I hope your activism is inflamed already! And that you are burning from within, for the preservation and sustainability of the mutual ground we are standing on!!! There is much each of us can do, from adapting our shopping habits, to raising inner awareness how we treat water and other natural resources,…
Love and Earth Blessings!!
Edith

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The Spiritual Side of Environmentalism

abDear Friends,
I absolutely love this beautiful article. Indeed I think it is a masterpiece to understand, that an authentic expression of spirituality – naturally leads to the need for a renewed, deeper and more tuned-in relationship with nature and mother earth. And to me this lines confirm, that Indigo Children, Crystal Children and Empath are our natural leader in the movement towards positive spiritual activism, as they suffer with the environment and earth abuses – just as much as they suffer with the human beings and animals, who get harmed  in this world. My personal experience is just as the divine / hermetic Law of Correspondence states – ABOVE AS BELOW – the more my higher-self is guiding me, the deeper I desire to dig into the blessings Mother Earth is providing and spend time in profound connection with her funny spirits!
Hope your activism is inflamed already! And that you are burning from within, for the preservation and sustainability of the mutual ground we stand on!!!
Love and Blessings to you!!
Edith
When we think of spirituality, it is often in terms of a sense of connection to something bigger than ourselves or a search for meaning in life. Some people may associate spirituality with going to church or temple, praying, meditating, fasting, attending spiritual retreats, making a spiritual pilgrimage, or spending time in nature. Most would agree that essentially all widely-accepted forms of spirituality are centered around love, compassion and caring for others, developing a connection to the source of life, and living in an ethical and moral manner.

Spirituality and Environmentalism

If we accept that spirituality compels us toward love, compassion, and ethical ways of living, then spirituality necessarily leads us toward a moral imperative to take better care of the Earth than we are now doing as a global society. All living beings are inextricably connected to the Earth. We are made of her elements and minerals. We emerge from her at birth; we eat the food and drink the water that she provides; and at the end of life, we become a part of her once again. As humans, we also intrinsically rely on far deeper aspects of our relationship with nature, such as our need for creative inspiration, peace and tranquility, and a deep inter-connectedness to the energy and vibration of all life on the planet.
The Earth is a complex and intricate web. When we negatively impact our planet, we harm all beings who depend on her for life. Likewise, when we hurt people, plants, or animals, we damage the Earth as well. If we look within, we are sure to find a longing in our hearts to protect the Earth herself from suffering and sadness, to create a world in which we can each pursue our dreams and aspirations without harming the one planet that supports the type of life that we love and treasure.

ahWhat Are We Doing to Ourselves?

When we reflect on the need for meetings such as the COP 21 conference or initiatives such as the UN Sustainable Development Goals, we automatically enter into a moral and spiritual discussion, due to the gravity of our current situation. Even the UN officials and many world leaders seem to be speaking in spiritual terms at times, as they express their concern over the environmental crisis. This is because global warming is not simply causing unusual weather patterns and hotter summers. The impacts from climate change are much more severe and life-threatening, and much more immediate, than we can tell by looking out of our own windows.
Global warming is cutting off large populations of people from their traditional modes of subsistence, rendering them unable to feed themselves or their children. It is causing the unchecked spread of diseases such as malaria. It is decimating species at the fastest rates the Earth has experienced since before humans emerged on the planet. It is causing untold suffering for people and animals in polar regions, rain-forests, and other delicate ecosystems, where the rapid environmental changes are decimating their way of life. Our modern society based on endless consumption, which is the primary cause of global warming, has other harmful side effects which also bring ethics into the picture:

Our world leaders, particularly those participating in the ongoing United Nations climate discussions leading up to COP 21, are faced with a question that seems nearly impossible to answer:
Now that we are so deeply entrenched in this way of living, what can we do to turn things around?

abaPolitical Initiatives With a Spiritual Basis

World leaders are spurring political action on many fronts that is increasingly aligned with spiritual and ethical goals as a path to environmental sustainability: The United Nations Sustainable Development Goals include objectives inspired by spiritual and ethical tenets such as ending poverty, promoting gender equality, protecting the oceans, ensuring sustainable food production, and protecting forests and biodiversity. To protect indigenous groups that have been harmed by oil drilling and climate change, indigenous pavilions and Rights of Nature tribunals will occur at the COP 21 meetings in Paris in December 2015. The Earth and its vital ecosystems are beginning to receive the respect and legal protection that was previously reserved for humans. For example, in New Zealand earlier this year, a river was legally granted the rights of personhood.

Taking Individual Action Based on Spirituality

An over-dependence on logic, technology, and economics got us into this mess. So it makes heart sense—soul sense—that spirituality, intuition, and reconnecting with nature may be the only way out. Let us consider a new definition of spirituality. Spirituality as our system of deeply-held beliefs that allow us to go beyond politics, beyond economics, beyond societal norms in order to make decisions for the common good of all beings. Beliefs that connect us to the very heart of who we are and what we know is most important. Although it may be difficult, we can rise above materialism and societal norms when we know it is the right thing to do. When we recognize that we are harming each other, that our everyday actions are depleting the resources of Mother Earth who gave us life, that by accepting the modern dream of materialism and consumption we are reducing the possibilities for future generations to thrive and pursue their own dreams …HumanTreeWhen we accept these truths into our hearts and allow our true nature to respond with full emotion and allow ourselves to feel the longing for a better way of living … Then, at that very moment, our spirituality opens up a new space of clarity within us, where we fully internalize the conviction that each one of us has the universal responsibility to make the world a better place. Then, suddenly, we know what it is that we need to do in the world. How our small, precious set of skills and our unique viewpoint can lend a vital force and power to the vast movement that is occurring in the world at this time.
Every one of us has talents that can make a powerful and positive difference in the world. It may be your beautiful singing voice. It may be your talent for public speaking or your ability to bring together diverse groups of people for a shared goal. Or it may be your knowledge of farming, finance, software development, or manufacturing that can lead to a breakthrough in sustainability. We all have a part to play; it is just a matter of finding your inspiration, and that can only come from the deepest reaches of your heart and soul.

Source: http://www.pachamama.org/blog/the-spiritual-side-of-environmentalism, by

 

Pope Begs Forgiveness For Sins And ‘Offenses’ Of Church During Conquest Of Indigenous America

Pope Francis formally apologized this past Thursday for “the sins and “offenses” committed by the Catholic Church against indigenous peoples during the colonial-era conquest of the Americas.” In the same trip to Boliva that the pope was reportedly to take place in the chewing of coca, the pope asked forgiveness from the indigenous groups and Bolivia’s first-ever indigenous president, Evo Morales.

Francis admits with regret:
“Grave sins were committed against the native peoples of America in the name of God…I humbly ask forgiveness, not only for the offenses of the church herself, but also for crimes committed against the native peoples during the so-called conquest of America… I also want for us to remember the thousands and thousands of priests who strongly opposed the logic of the sword with the power of the cross. There was sin, and it was plentiful. But we never apologized, so I now ask for forgiveness. But where there was sin, and there was plenty of sin, there was also an abundant grace increased by the men who defended indigenous peoples.”

 

 

 

 

 

 

 

 

 

 

 

 

 

The crowd’s response: wild and cheerful applause. “We accept the apologies that are more than we could have hoped for from a man like Pope Francis,” says indigenous leader, Adolfo Chávez. It is clear that the power of forgiveness transcends religious belief, and can touch even those who have been mistreated for centuries.

 

 

 

 

 

 
This powerful apology was significant for many reasons. Many native cultures held much well deserved disregard for the church when thousands were slaughtered in the name of “God” during the conquest of indigenous america. The native spiritual teachings and medicines were also demonized, causing a deep-rooted misunderstanding by christians as to the values and benefits the native cultures had to offer. This is a step in the right direction in unifying the world religions to understand all people as one, and to garner respect for traditions older than time itself.

Spource: http://timewheel.net/Tome-Pope-Begs-Forgiveness-For-Sins-And-Offenses-Of-Church-During

Aluna: A Message to Little Brother by Charles Eisenstein

Aluna – Directed by Alan Ereira
A black line, a network of hidden connections, links all the sacred places on earth. If that line should be broken, calamities will ensue, and this beautiful world shall perish. Destroying a forest here, draining a swamp there might have dire consequences across the globe. The Kogi shamans cannot perform their work of maintaining the balance of nature much longer in the face of our depredations.

Art for the movie Aluna

Credit: gstatic.com.

How are we to interpret this warning coming from the Kogi people of the Sierra Madre in Colombia, delivered through their latest film, Aluna?
Contemporary Western viewers may respond to the film with resistance and skepticism. The old guard will undoubtedly reproduce the violence of well-worn colonial discourses, dismissing the Kogi’s message as primitive magico-religious thinking. For the ethnically sensitive, such a crude dismissal is passé. Today we have more sophisticated ways to deafen ourselves to what the Kogi are telling us.
The first we might call “ontological imperialism.” It would be to say, “Yes, the Kogi are onto something after all. The black line is a metaphor for ecological interconnectedness. Their talk of the voice of water is code for the hydrological cycle. They are keen observers of nature and have articulated scientific truths in their own cultural language.” That sounds fair enough, doesn’t it? It gives them credit for being astute observers of nature. However, this view takes for granted that basal reality is that of scientific materialism, thereby disallowing the conceptual categories and causal understandings of the Kogi. It says that fundamentally, we understand the nature of reality better than they do.
If their message were merely, “We must take better care of nature,” then the above understanding would be sufficient. But the Kogi are inviting us into a much deeper change than that. Do we understand the nature of reality better than they do? It once seemed so, but today the fruits of our supposed understanding—social and ecological crisis—gnaw at our surety.

eeA second and related way that Western viewers may resist the Kogi’s message is through what Edward Said called “Orientalism”—the distortion (romanticizing, demonizing, exaggerating, reducing) of another culture to conform it to a comfortable and self-serving narrative. An Orientalist response to Aluna would seek to turn the Kogi into a kind of cultural or spiritual fetish object, subsuming them into our own cultural mythology, perhaps by making them into an academic subject and stuffing their beliefs and way of life into various ethnographic categories. In that way we make them safe, we make them ours. It is just another kind of imperialism.
We might do the same by inserting their messages into a comfortable silo called “indigenous wisdom,” elevating the Kogi to superhuman status and, in the process, dehumanizing them as well. It is not true respect to worship an image—the reverse image of our own shadow—that we project onto another culture. Real respect seeks to understand someone on their own terms.
I am happy to say that Aluna avoids both traps (of imperialism and Orientalism). What makes this film remarkable is that fundamentally it is not a documentary. I have always been a little uncomfortable with documentaries about other cultures, even those that avoid the overtly patronizing tone of “look at those happy natives,” because they of necessity objectify their subjects, turning them into the material of a (video) “document.” By documenting others, we incorporate them into our world, into a safe educational or entertainment or inspirational frame, and into the “society of the spectacle.” But this film is not a documentary.

Reversing Colonialism

Who is the filmmaker here? Ordinarily one would say it was Alan Ereira, a former BBC producer who produced it. But that’s not what he says, and that’s not what the Kogi say either. According to them, the Kogi noticed the accelerating degradation of the planet and contacted the outside world to deliver a message that we must stop the destruction. They did so first in the early 1990s with the BBC documentary From the Heart of the World, after which they again withdrew from contact.
Obviously, we didn’t heed their message. “We must not have spoken it clearly enough,” they concluded, and so they sought out Ereira again to make a sequel. Fittingly, this is not a masterly production in conventional terms. Ereira appears to be in a little over his head, guileless, uncertain, and humble. These qualities are palpable throughout and contribute to one’s confidence that the Kogi and their message have not been conveniently packaged for commercialization or ecospiritual objectification. It is a raw and honest film.
The cynical observer, practiced with the tools of post-colonial analysis, might think that the assertion that “the Kogi have requested this film be made in order to convey their message” is a mere cinematic trope, or a way to preempt charges of exoticism, Orientalism, and cultural appropriation. However, that analysis is itself a kind of colonialism, based as it is on the patronizing assumption that the Kogi must be the helpless pawns of the filmmaker. It discounts the Kogi’s own explicit assertion that they have called the filmmaker back in order to transmit an important message to “little brother” (the industrialized world).
Dare we take the Kogi at face value? Dare we hold them in full agency as authors not only of this film, but of a message sent to us on their initiative? To do so reverses the power relations implicit in even the most post-colonially sensitive ethnography, in which the distinction between the ethnographic subject and the ethnographer is usually preserved in some form (and institutionalized when, with all due disclaimers, it appears in academic publications). Anthropologists don’t normally grant ethnographic populations agency as the originators of messages to academia.
The Kogi are not interested in being studied. They have not allowed anthropologists to live among them. They have not let their civilization become an object within ours. They, in fact, have been studying us—and with increasing alarm. “We have warned little brother,” they tell us, “and little brother has not listened.”

hjgjThe Gift of Humility

In one telling scene, the Kogi mama (shaman) Shibulata visits an astronomical observatory in England. The astronomer is struck by the fact that Shibulata evinces no desire to learn from Western science, no curiosity about the telescope. He shows him photographs of galaxies invisible to the naked eye. The mama is not impressed. He is here to teach us, not to learn from us. Perhaps he recognizes the telescope as another manifestation of the same desire to conquer nature that has destroyed the forests and rivers and mangrove swamps near his home. He also displays an uncanny power, picking out from a large photograph the single star in it among multitudinous galaxies and other objects. Naming it, he says, “That star is not visible to our eyes.”
In this film, the colonial gaze is turned back on the colonizers—sternly, imploringly, and with very great love. The Kogi tell us, “You mutilate the world because you don’t remember the Great Mother. If you don’t stop, the world will die.” Please believe us, they say. You must stop doing this. “Do you think we say these words for the sake of talking? We are speaking the truth.”
Why hasn’t “little brother” listened? It has been over twenty years since the Kogi first spoke their message to the modern world. I think perhaps we have not listened because we have not yet inhabited the humility that this film embodies. We continue to try to somehow box, contain, and reduce the Kogi and their message so that it can rest comfortably in our existing Story of the World. The Kogi themselves say that thought is the scaffolding of matter; that without thought, nothing could exist. The official Aluna website describes the Kogi’s view thusly: “We are not just plundering the world, we are dumbing it down, destroying both the physical structure and the thought underpinning existence.” The conceptual reduction of the Kogi, and indigenous groups generally, to academic subjects, museum specimens, New Age fetish-objects, exploitable labor, or tourist spectacles is part of this dumbing down.

imagesThankfully, the requisite humility to truly hear the Kogi is fast upon us, born of—what else?—humiliation. As our dominant cultural mythology falls apart, we face repeated humiliation in the failure of our cherished systems of technology, politics, law, medicine, education, and more. Only with increasingly strenuous and willful ignorance can we deny that the grand project of “civilization” has failed. We see now that what we do to nature we do to ourselves; that its conquest brings our death. The utopian mirage of the technologist and the social engineer recedes ever further into the distance.
The breakdown of our categories and narratives, the breakdown of our Story of the World, gives us the gift of humility. That is the only thing that can open us to receive the teachings of the Kogi and other indigenous people—to truly receive them, and not merely insert them into some comfortable silo called “indigenous wisdom,” as if they were a museum piece or a spiritual acquisition.
I am not suggesting that we adopt, part and parcel, the entire Kogi cosmology. We need not imitate their shamanic practices or learn to listen to bubbles in the water. What we must do is embrace the core understanding that motivates the attempt to listen to water in the first place: the understanding that nature is alive and intelligent, bearing certain qualities of a self that Western thought has arrogated to human beings alone. We must make it no longer an Other; we must grant to nature the same agency that this film humbly grants to the Kogi. Then we will find our own ways of listening.

What Does Nature Want?

The modern mind does not easily comprehend the idea of the intelligence of nature except through anthropomorphizing or deifying it—another attempt at conquest. That would impose upon nature the same neocolonial attitude that this film does not impose upon the Kogi, and it is contrary to their message. Living much closer to nature than we in industrialized society, the Kogi can be under no illusion that nature is always nice, fair, and pleasant. From a dualistic mindset, the putative “intelligence of nature” looks like a capricious, evil intelligence. If you or I were in charge, we’d do better, wouldn’t we? We wouldn’t arrange for 999 tadpoles out of a thousand never to achieve froghood. We wouldn’t write so much suffering and death into nature. We would improve on nature. Such is the conceit of civilization as we know it.

To the extent we participate in modern society, “you and I” have been in charge. Look at what has happened to the world. Maybe it is time for younger brother—to see through different eyes.

Granting subjectivity and agency to nature and everything in it does not mean to grant human subjectivity and human agency, making them into storybook versions of us. It means asking, “What does the land want? What does the river want? What does the planet want?”—questions that seem crazy from the perspective of nature-as-thing.
The Kogi are not talking about a non-material, supernatural spirit to infuse consciousness into otherwise dead matter. For the Kogi, matter is not a container for thought; matter is thought made manifest, the thought of the Mother. Their beliefs are not actually supernatural, not in the sense of abstracting spirit (and all that goes with it like sacredness, consciousness, etc.) out from matter. To do so denies the inherent beingness of nature just as much as standard scientific materialism does.
Materialism, however, isn’t what it used to be. Science is evolving, recognizing that nature is composed of interdependent systems within systems within systems, just as a human body is; that soil mycorrhizal networks are as complex as brain tissue; that water can carry information and structure; that the earth and even the sun maintain homeostatic balance just as a body does. We are learning that order, complexity, and organization are fundamental properties of matter, mediated through physical processes that we recognize—and perhaps by others we do not. The excluded spirit is coming back to matter, not from without but from within.
So the question, “What does nature want?” does not depend for its coherency on anything supernatural, an external intelligence. The “wanting” is an organic process, an entelechy born of relationship, a movement toward an unfolding wholeness.

indexA Non-Utilitarian Argument Against Ecocide

In that understanding, we can no longer cut down forests and drain swamps, dam rivers and fragment ecosystems with roads, dig pit mines and drill gas wells with impunity. The Kogi say, to do so damages the whole body of nature, just as if you cut off a person’s limb or removed an organ. The well-being of all depends on the well-being of each. We cannot cut down one forest here and plant another there, assuring ourselves through the calculus of net carbon dioxide that we have done no damage. How do we know that we have not removed an organ? How do we know we have not destroyed what the Kogi call an esuana—a key node on the black thread scaffolding the natural world? How do we know we have not destroyed a sacred tree, what the Kogi call “the father of the species,” upon which the whole species depends?
Until we can know it, we’d best refrain from committing further ecocide on any scale. Each intact estuary, river, forest, and wetlands that remains to us, we must treat as sacred, while restoring whatever we can. The Kogi say we are close to the dying of the world.

As the film makes clear, science is beginning to recognize what the Kogi have always known. An invisible web of causality does indeed connect every place on Earth. Building a road that cuts off the natural water flow at a key site might initiate a cascade of changes—more evaporation, salinization, vegetation die-off, flooding, drought—that have far-reaching effects. We must understand that as exemplfying a general principle of interconnectedness; furthermore, we must see the aliveness and intelligence of the world. As the Kogi say in the film, “If you knew she could feel, you would stop.”
Otherwise, we are left only with the logic of instrumental utilitarianism as reason to protect nature—save the rainforest because of its value to us. But that mindset is part of the problem. We need more love, not more self-interest. We know it is wrong to exploit another person for our own gain, because another person is a full subject with her own feelings, desires, pain, and joy. If we knew that nature too were a full subject, we would stop ravaging her as well.
Aluna brings this knowing a little closer. Only by hardening our hearts can we view the film’s images of filled-in swamps and bare, scarred mountains, and disbelieve that something is feeling very great pain. Only by the colonialistic dismissal of an entire culture’s cosmology and ways of knowing, can we uphold our own dying mythology of nature as an insensate source of materials and repository of wastes. The sober indignation of the Kogi defies easy dismissal. It is not hard to believe that they—the largest intact civilization that has remained separate from global industrialized society—are indeed “Elder Brother.” It is not hard to believe their warning. To act on it, though, might require the same courage, patience, and wisdom the film reveals in the Kogi.

Charles Eisenstein is a speaker and writer. His most recent books are Sacred Economics and The More Beautiful World our Hearts Know is Possible.
Source: http://www.tikkun.org/nextgen/a-message-to-little-brother