Bioregionalism + Love = Eco-Logical Progress

An Act of Love - Guidelines for Developing Bioregional Sensibility

Excerpts from Loving Life Enough to Save It: Biophilia, Bioregional Sensitivity and Cosmopolitan Bioregionalism by Daniel Christian Wahl

To develop bioregional sensitivity — as a means to guide appropriate participation and inform the creation of a globally sustainable human civilization based on a cosmopolitan bioregionalism — is an act of love. In order to re-inhabit our local bioregions we have to fall in love with the unique way that life manifests through diversity in the place we call home. Only this love will guide us towards accepting, caring and nurturing action towards the community of life as a whole.

Thomas Berry believes that healthy communities adapted to their local bioregions will provide the context for “re-inhabiting the Earth.” In his vision, a bioregional focus for the shift toward appropriate participation in natural process and sustainability, directly reflects natural patterns of organization and the processes of life. Each individual bioregion consists of many co- operating communities, and there is a reciprocal relationship between these communities and their region, since they are mutually dependent on each other for their healthy co-existence. Berry emphasizes that while bioregional organization should aim to maximize self-reliance, no bioregion will ever be fully self-sufficient, since all bioregions depend on a healthy ecosphere and therefore “all bioregions are interdependent” (Berry, 1988, p.169).

The new science keeps reminding us that in this participative universe, nothing lives alone. Everything comes into form because of relationships. We are constantly called into relationship — to information, people, events, ideas, life. Even reality is created through our participation in relationships. We choose what we notice; we relate to certain things and ignore others. Through these chosen relationships we co- create our world. If we are interested in affecting change, it is crucial to remember that we are working with webs of relationships, not with machines (Wheatley, 1999, p.145).

Biophilia is the re-inhabitation of our larger self, the identification with all of life as the process that brings this world and our selves into being. The material and immaterial dimensions of reality reciprocate each other. We will not live differently if we don’t think and feel differently, but once we adopt a biophilic attitude and with it a salutogenic intention, this world will immediately be a very different place indeed. Since love is made manifest, like design, through the interactions and relationships we form with our immediate environment, our communities and ecosystems, it will first and foremost be expressed within the spatial context of our local bioregion (Daniel Christian Wahl).

Further, Mitchell Thomashow speaks of “bioregional sensibility” and calls for a “cosmopolitan bioregionalism.” He writes: “Developing the observational skills to patiently observe bioregional history, the conceptual skills to juxtapose scales, the imaginative faculties to play with multiple landscapes, and the compassion to empathize with local and global neighbours — these qualities are the foundations of a bioregional sensibility” (Thomashow, 1999, p.130).

The list below lists a series of perceptual guidelines for the development of bioregional sensibility and a cosmopolitan bioregionalism:

Study the language of the birds: Integrate language and landscape. Make the study of flora, fauna, landscape and weather a daily practice. Know what species coinhabit a community. Know who is just passing through and where they are going. Learn from the ecosystem. Tell stories about wildlife and landscape as a means of revitalizing the spirit and psyche, of honouring the diversity of species, of expanding the notion of community. Restore natural history to the collective memory so that it is no longer endangered knowledge.

Navigate the foggy, fractal coastline: Understand that different scales may yield contrasting observations and that different people will have various interpretations. Avoid the illusion of contrived stability. Local knowledge requires practitioner-based science and place-based wisdom, cadres of bioregional investigators who catalogue the dynamics of local environmentalchangein their home communities, who compare notes with their colleagues, who chart a steady course in the midst of complex, turbulent change.

Move within and without: Trace the ecological/economic pathways of every day commodities to fully understand the impact of globalisation — its benefits and threats. Consider the full matrix of citizenship, all the ways that speech, intentions, motivations and actions contribute to the formation of bioregional sensibility.

Cultivate a garden of metaphors: Pay attention to sensory impressions and their broader symbolic meaning. Find the metaphors of anxiety that illustrate the relationship between the psyche and the planet. Find the metaphors of wholeness that pervade good nature writing — fruitful darkness, turtle island, attentive heart, crossing open ground, the spell of the sensuous, the island within — and contemplate their meaning. Trace the ecology of imagination.

Honour diversity: Use different ways of thinking and various cultural perspectives as a conceptual lens. Understand the world through the eyes, ears, and nose of wild creatures. Incorporate multiple learning styles. Attend to difference by exploring what is common and learning from what remains different.

Practice the wild: Experience wild nature and wild psyche. Consider the stark reality of food chain. Observe how civilization can never keep the wild completely at bay. Let wild nature inform play, work, love and worship. Practice the wild to balance the civilized.

Alleviate global suffering: Have compassion for the chasm of despair. Find the holes in the bioregion, the places of darkness that require healing and attention. Understand how the fruits of affluence often hinge on the exploitation of the weak. See the world as it is, without blinders, transcending denial.

Experience planetary exuberance: Life bursts forth everywhere. It is an indomitable, ever-present, mysterious force that permeates every surface of the biosphere, every pore in your skin. Every life form is a unique expression of the poetic and the sublime.

In order to achieve a frame of mind that acknowledges the magnitude of global and personal change, cosmopolitan bioregionalism represents a way of integrating psyche and nature for the purpose of constructing meaning and interpreting the world. Reproduced and adapted from Thomashow, 1999, pp.130–132,

Thomashow stresses that such a bioregional sensibility “requires multiple voices of interpretation” and needs to be “open-ended and flexible” (Thomashow, 1999, p.130). The practice of bioregionalism is an attempt to form appropriate, accepting and loving relationships and interactions with the human and ecological communities that co-habit and co-create our local environment with us. Bioregionalism is an expression of biophilia — appropriate design!

Once we are aware of our fundamentally participatory and co-creative role, we recognize our local community and ecosystem and the bioregion that contains them as the appropriate scale of re-inhabitation. The world changes through local action everywhere!

Read the full article here! Loving Life Enough to Save It: Biophilia, Bioregional Sensitivity and Cosmopolitan Bioregionalism by Daniel Christian Wahl

African أنا - The African Water Wave // Sustainable Surfing from Morocco to Namibia

When I met Ismail, I saw a spark in his eye that I recognised from deep inside myself. An ignited human being, someone with the courage to step out of our common conception of 'normal'.

Ismail Benlamlihs travelled through eight countries in five months with a mission - bringing clean water to people in need, and a dream - crossing a continent with local transport. He survived malaria and hepatitis to surf the best wave in the world, Skeleton Bay. African أنا (I'm African) is his story, a documentary about a journey through Africa crossing Morocco, Senegal, Mali, Ivory Coast, Liberia, Ghana and Namibia. 'I'm African' is not only a record of Ismail's travels, but an example of a surfers individual determination to live closer to nature - leading to local action on the environmental issues of plastic pollution and access to clean water. Since we met in Morocco, we have talked about this common fire, and here are some of his reflections.. 

"In my short life of 24 years, I have seen a bit of everything - ghettos, jungles, deserts, nightclubs, islands, stadiums, and a bit of everywhere - Asia, Europe, Africa. As a human being I'm now questioning myself and making some new reflections. I realized that what has been driving me towards the north as I grew up, the "first world countries" was the fantasm of consumption. What is driving me towards the so-called "third world countries" is different. I am not looking for economic growth. I am looking to grow as a human being, evolving in the arches of the environment. 

What a crazy century we are part of, the abundance of available knowledge seems to have fucked up this globe because it has been not used constructively so far. Can we really talk about a positive evolution when such a large part of the society is depressed, schizophrenic and unhappy? 

Where and how do I want to evolve? Do I want to be part of the big circus? This everyday fakeness, where many aspects of life have disappeared, such as love, compassion and sharing? Or do I want to travel on in a sustainable way, marvelling over every aspect of this reality? I've seen the poorest people having the best time of their life whether jamming, dancing or just being. And it feels like I've seen the truth.

I have faced death many times, and found myself more amazed then ever. Going through tough situations allowed me to face my ego and reflect on what my mission is on this planet. I'm now following my own path, my individual anthropological journey on earth. I want to document the happiest people on this planet, I want to choose my own reality. I want to cycle the world, looking for its wonder and live with what I have - not what I wish I had."

If Women Rose Rooted - Unearthing Our Heroines

Spending Easter/Eostre deep down in myths, folklore and poetry, looking out over the Himalayan mountain range. Today - If Women Rose Rooted, by Sharon Blackie, about how to transform 'the wastelands of modern society to a place of nourishment and connection', by resurrecting and reinventing the narratives that make up our cultural and bioregional foundations.

Stories matter. From an early age, we make sense of the world and make up our identities through the sharing and passing of stories. The stories of our ancestors were inherited, and many were about heroes who went off on adventure to save a woman from dark forces, and rescue the kingdom. In our surviving mythology, literature and culture, women are often seen as innocent, helpless maidens or alluring, mischievous temptresses needing to be saved or confined, when they used to take the centre stage as guardians and protectors of nature.

Joseph Campell says “Women don’t need to make the hero’s journey. In the whole mythological journey, the woman is there. All she has to realise that she’s the place that people are trying to get to.” With all due respect, he’s missing the point. In the heroine’s journey, it’s not about slaying the dragon, and returning home. It is about uncovering and passing on our authentic values, and waking up to the creative feminine power which will in turn balance the scale of planetary equilibrium.

I would like to see a movement where women and communities revive the stories that have shaped their cultures, tales of how to live in harmony with the land. Freya, Durga, Kali, Huldra, Reina de Floresta, Rán. Stories of wise and powerful females in native mythology, combined with modern environmental literature. Time to unearth the goddesses of the Northern/Scandinavian/Celtic mythological lineage and unleash the heroines of our folklore.

“If women remember that once upon a time we sang with the tongues of seals and flew with the wings of swan, that we forged our paths through the dark forest while creating a community of its many inhabitants, then we will rise up rooted, like trees.” - SB

“Refusing to confine itself in the whalebone corset of national borders, the ‘Celtic fringe’ - made up of specific regions of the countries which stretch along the western oceanic coastline of Europe - binds together richly diverse populations with a strong thread of collective cultural identity. That thread isn’t founded on tribalism or nationalism, not is it about genetics. These entanglements emerge from shared history, mythology and common belief systems; they arise out of a common landscape and environment which brought about a highly distinctive pan-Celtic culture that is rooted in intense feelings of belonging to place”. (Ibid.)

Who are the divine, powerful women of your culture? Which nature-dancers will be of inspiration to the next generations?What will be the storyline of the eco-heroine's journey?

Illustration by Elisabeth Alba picturing the Scandinavian water-goddess Rán, guardian of the Northern seas.

Work in progress (2017)

As I started going deeper into myself, I also developed a deeper sensitivity to the external world. The vibrations in the food I was eating, the feeling and sensation of my clothes, the quality of my relationships. As if I was accessing the whole story of every single thing - and impression of my surroundings, tracing its energy from creation to its current state. I have had this sensitivity my whole life, but learning to live and rest more deeply in my own presence allowed me to channel it instead of reacting to it. 

The time devoted to meditation practices opens a space for insight into the inner constellations and currents which constitute my being. In this light, I am learning to access blockages in the charged flow of nowness, techniques to accelerate their re-solution. Using sensitivity to fine-tune and calibrate the inner compass. Anxiety and insecurity became positive forces, leading me to fully understand the changes I need to make in my life in order to spiral forward. I became more resilient to other people’s energy. My food sensitivities slowly eased, and I learned how to organise my environment so that energy would flow more freely. I am still (in) the process. 

In the teachings of Tibet’s age-old warrior culture, Shambala, they call it ‘invoking drala’, using your sensitivity to raise a sense of the sacred oneness in your everyday ecology, paying attention to the ‘life’ in your systems, whether it is about food, household, clothing or your own body and mind, or any other aspect of your reality. I am learning that sensitivity is a strength, and that learning to master it is an art which not only leads to a profound sense of gratitude but allows me to experience each passing moment facing the radiance of the Great Eastern Sun.

Biointensive Organic Farming in Patalekhet Village

"The biodiversity crisis, which presents us with dangers as profound and costly as climate change does, demands the creation of an equal and corresponding political will to act. The environment is the economy. No problem – not poverty, not climate changes, not the economic downturn – can be addressed without simultaneously restoring the systems that are life itself. We must look to what is left of our planet. In rewilding, we have dreamed up the ways and means to keep it alive. Now, we must only connect." - Caroline James

This is Judith. Judith is a systems-restorer. Wise. Wild. A seeder and grower of tree. Of light.

In this series of deep green initiatives in Nepal, we continue our journey to 'Everyday Organic', a green haven supplying and growing vegetables, trees, and herbs near Patalekhet village in Kavre district. From 1987 to 1994, the American couple Jim and Judith lived in Gamcha village near Thimi, promoting local ceramics and experimenting with organic farming between California and Kathmandu.

Today's nursery 'Everything Organic', was established in 2010, and aims to reinvigorate the wealth and health of traditional Nepali rural life and promoting this lifestyle to young nepalis by combining ancient practices with new approaches and techniques for organic farming. Nepal, which is still suffering after the earthquakes of 2015, has a vast potential for the production of organic produce. Sadly, decades of pesticides and chemical fertilizers have polluted the soil. The effect has now been directly linked to disease and poor health conditions amongst farming working directly with the substances in the surrounding areas.

Judith's farm demonstrates and teaches biointensive organic farming, which produces particularly large and healthy yields. In seven years, Oma has trained over 200 local farmers, mostly women, and over 50 of them have since adopted the organic practices. Her colleagues Binod and Shyam are spreading the knowledge across the country. Through their work, they are reconnecting with the soil, so that the dependent and destructive habits of chemical fertilizers can be eliminated and the production increased.

Working and cooperating with the local communities on marketing, trading of saplings and produce also inspires a new form of economic collaboration which strengthens and decentralises the local units. The trade of seedlings, food and wisdom between geographical communities is already part of the new economy of Nepal. Is it part of yours?

The farm has also experimented extensively with composting, water irrigation and pest control, and believes in sharing their findings with environmental activists around the world. In the following sheets, you can learn about:

• Sheet composting bed for soil improvement and high yield

• Making a 2 foot/5 level deep bed

• Daniel Bakaino, a local indigenous pesticidial herb to protect the plants from insects

• Organic Composting

• Ideal root depth for vegetables

• Urine composting

• Ghitmal, a local, liquid microbial plant and soil nutrient

Communicating Energetically with Trees

On a search for texts on Shiatsu and Tibetan energy medicine, I recently came across a book in Nepal, 'Chi Nei Tsang: Internal Organs Chi Massage' by Mantak Chia, which contains a chapter on 'Collecting Tree Energy'. Beautifully written, full text follows below. We often forget that the trees are communicating with us, not only with energy, but with the full specre of their capacities - leaves, spores, colours, humidity and scents. Becoming more aware of the secret language of trees has been one of last years' reconnection practices... Enjoy the read!

Collecting Tree Energy
Taoist Masters observed that trees are tremendously powerful plants. Not only can they absorb carbon dioxide and transform it into oxygen, but they can also absorb negative forces and transform them into good Energy. Trees strongly root with the Earth, and the more rooted the tree, the higher it can extend to Heaven. Trees stand very still, absorbing the Earth’s Energy and the Universal Force from the Heavens. Trees and all plants have the ability to absorb the Light of the Energies and transform it into food; in fact, they depend on light for most of their nourishment, while water and earth minerals make up about 30% of their nutritional intake. Trees are able to live very long lives.

The Tree as Healer and Friend
Trees are the largest and most Spiritually advanced plants on Earth. They are constantly in Meditation, and Subtle Energy is their Natural Language. As your understanding of this language grows, you can begin to develop a relationship with them. They can help you open your Energy Channels and cultivate calm, presence, and vitality. You can reciprocate by helping them with their own blockages and devitalized areas. It is a mutually beneficial relationship that needs cultivation.

Choosing a Tree to Work With
Throughout history human beings have used all parts of the tree for Healing and Medicine. The best trees for Healing are big trees, especially pines. Pine trees radiate Chi, nourish blood, strengthen nervous systems, and contribute to long lives. They also nurture Souls and Spirits. Pines are the “Immortal Tree.” Early Chinese poetry and painting is full of admiration for pines. Although pine trees are often the best choice, many other trees or plants can be used. The larger trees contain the most Energy. Among the most powerful are trees growing near running water. Some trees feel warmer or hotter than others; some feel cooler or colder than others. Practice distinguishing the varying properties of different trees. You do not need to go far out into the forest to find an appropriate tree to work with. Trees that are used to having people around understand our Energy and are actually more accessible and friendly than those far out in the wilderness. There is a certain size range within which trees are most accessible to human beings. When a tree is too small, it does not have enough Energy to make much of an impression on you. When the tree is too big, you have the opposite problem, so it takes more persistence to get large trees to take an interest in you. As a source of Healing Energy, it is best to choose a large, robust tree from within the accessible size range.

Establishing Communion with a Tree
There are certain methods to approaching, interacting with, retreating from and taking leave of a tree. By following specific steps you create a Ritual of Silent Communion that both you and the tree can understand, and so increase the potential for Harmonious Interaction. The steps were derived from observation of the Natural course of events in Subtle Energy Communion, and apply to communion with just about anything: tree, rock, human, or animal, although the following is concerned specifically with trees. First of all, each tree, like each person, has a personality, desires, and a Life of its own. Trees differ widely in their taste for human contact. Some are very generous and want to give you all the Energy you can take. Others are weak or ill and need your comforting and Healing Energy. Some are just friendly Souls who enjoy human company. You can learn and grow by working with all of them. Trees operate on a longer time scale than do human beings. You can help to bridge this gap by returning again and again to the same tree, so that a relationship develops. Visit regularly so that the tree knows when to expect you and can look forward to seeing you. Spiritual communion with trees resembles love more than any other human activity. Let the tree lead you into the wonders of its own inner life. 

See more images and practices here...

The Great Secret

The great secret of alchemy is the Divine Marriage of opposites which gives birth to the Spirit Body of transcendence associated with liberation of the soul. The exact process of metamorphosis leading to the creation and birth of the spirit body within the physical body has long been veiled in mystery and secrecy. The spirit body is not to be confused with the subtle body or subtle bodies which one already has from birth. The creation and birth of the spirit body is an entirely unique process found within the various world traditions of alchemy. The spirit body has gone by names like Deva Deha, Siddha Deha, Golden Pearl, Merkaba, Rainbow Body, Diamond Body, Star Body, and Immortal Body of Light. You can find the most revealed aspects of this process in Chinese Taoist Alchemy and East Indian Tantric Alchemy.

Traditionally, the process was taught from teacher to student in a step by step series of initiations. One did not progress until first mastering each successive step. The foundation for this process can be found in traditional Yoga comprised of physical postures, breathing and mantra sound meditation. Yoga means union with the absolute. 

Depending upon the culture, the opposites were variously know as Fire and Water, Sun and Moon, Soul and Spirit, Male and Female, Mercury and Sulfur, King and Queen, Heaven and Earth, Shiva and Shakti, Kan and Li, Yin and Yang, Ka and Ba, Isis and Osiris, Soma and Agni. 

Also this marriage parallels the practice of Tantric sexual union and unfoldment of the inner life energy referred to as the Kundalini. This process is also mirrored in the Jewish mystical tradition of the Kabbalah when ascending the Tree of Life, which esoterically is the seven energy centres or chakras that run up the spinal column to the brain.

The alchemical marriage of opposites can be seen in the symbolism of the intersecting triangles of the Jewish Star of David, Seal of Solomon, and the Sri Yantra of India. The upward pointing triangle symbolizes the male or fire principle, and the downward pointing triangle symbolizes the female or water principle. 

The Bindu point in the centre of the Sri Yantra symbolizes the point of transcendence. The Yantra is a graphic symbol of the Mantra. The Mantra corresponds with the Five Elements and Logos or Word of God. Also the marriage of opposites can be seen in the symbolism of the Christian Cross. 

The ancient Caduceus symbol used by the modern medical establishment symbolizes on an esoteric level the alchemical process. The staff represents the spinal column which correlates with the Sushumna Nadi channel of yogic esoteric anatomy. The two ascending spirals of snakes represent the solar and lunar currents known as the ida and pingala of the kundalini life force. The spiral pattern is similar to the spirals of the human DNA. 

The symbolism of Jacobs Ladder or Stairway to Heaven corresponds with the Staff of Life. The sphere at the top of the staff represents the energy centre of the brain or the seventh chakra, also known as the thousand-petalled lotus. 

The wings at the top of the staff represent the culmination of the alchemical process. They represent freedom or liberation of the soul from the cycle of birth and death. One transcends the bonds of ego and bodily identification. The spirit is released from the confines of matter.

Ultimately, this is the unfoldment of consciousness whereby one realizes one’s self to be infinite - also known as self-realization. Most esoteric symbolism and myth reflects the process of alchemical transformation in both its inner and outer aspects. 

Dragon symbolism is a reflection of the life force. The Uraeus headdress of the Egyptian pharaohs in which the serpent protrudes from the forehead symbolizes the unfoldment of the Kundalini. The Phoenix bird rising from the ashes represents the alchemical process of transformation, rebirth, and liberation. 

The Christmas tree can be seen as a reflection of this process. Also the Biblical story of Adam and Eve in the Garden of Eden, although edited by orthodoxy, also represents the alchemical process. The Fruit of the Tree of Life can be equated with Elixir and Apotheosis.

One of the most well known references to alchemy in the Bible is the passage attributed to Jesus in John 3, “I assure you, unless you are born again, you can never see the Kingdom of God. The truth is, no-one can enter the Kingdom of God without being born of Water and the Spirit.” 

From the esoteric perspective, this is the marriage of opposites. Spirit is synonymous with Fire and breath. The Kingdom of God is apotheosis. The idea of rapture, resurrection, transfiguration, ascending to heaven and becoming an immortal is based upon this process. There are numerous stories throughout history of those who practiced alchemy becoming immortal. This relates to the development and birth of the spirit body. This is the great spiritual rebirth, enlightenment or illumination. Through the marriage of opposites, one becomes whole or holy, or to become born again. This can also be seen as the marriage of Soul and Spirit and an expression of the highest form of healing.

It is the exact process of how to create this marriage which has always been secret. Gnosis or direct experience makes up the Gnostic tradition of Esoteric Christianity. Both Jesus and Mary Magdalene are considered to be key figures in the alchemical nature of Esoteric Christianity. The exoteric or outer rituals of orthodox religion like the Seven Holy Sacraments; Baptism, Anointing, Christening, Consecration, Holy Water and the Eucharist are a reflection of the esoteric or inner practice of alchemy where faith is replaced with direct experience, and death is replaced with embodied liberation. The anthropomorphic deity is transcended and the infinite is realized. 

The human body is the ultimate temple or alchemical laboratory where transformation takes place. The Spirit Body developed within the physical body is the ultimate vehicle of resurrection, ascension and transcendence. It is said that to have a human body is an extremely rare gift and there are countless souls without a body waiting to take birth. Through the body and mind, one can realize one’s true self. The focus of alchemy is to accelerate the growth of the human soul within one lifetime to completion or perfection. One overrides the process of normal evolution involving countless incarnations, where the soul is led by desire and attachment to the temporal which keeps one bound to the cycle of birth and death. The experience of the phenomenal world and its associated pleasures do not give lasting happiness. 

Humans are programmed by nature to continually seek happiness which is essentially a search for one’s true self. For most, happiness is sought outwards in temporal pleasure. Self-realization is about turning inwards and finding eternal happiness, peace and fulfillment. The trials, tribulations and lessons of life reach their culmination and fulfillment in self-realization. One transcends phenomenal creation and realizes the infinite source of creation within. With this awakening of awareness, one sees all of creation as an aspect of one’s self. Alchemy accelerates the process of evolution, thereby allowing one to step off the wheel of birth and death. One transcends desire, duality, karma, space and time. One’s true nature is realized, which is infinite. 

Ana-Stasi Fennell - The Divine Matrix Connection,