RUIN AND BEAUTY

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Returning to Africa and the Elephant Ambassador

I am refering you to the posting this again because it is the reason I am going to Africa with Cynthia Travis of Everyday Gandhis. Not for my / our own sakes, but because we are so heartbroken about the world. As you, who are reading this are, as well. While I am alive, I will not accept that we cannot save all life from the current trajectory of global destruction. Certain realities have not made enough of a difference in our behavior: that the climate is changing drastically, that we are responsible, that our disregard for the earth is criminal, and that modern warfare is a primary culprit. And so I return as a humble seeker to see if something unexpected and, perhaps unprecedented, might emerge from a soul and mind alliance with another most intelligent and similarly heartbroken species, unable, as we are, to change current non-indigenous human activity and violence. Some synergy on behalf of all species.
My first journeys, as chronicled below, confirmed elephant (animal) intelligence and agency, incontrovertibly. Understand that the elephants in the wild met me/us four times on four separate occasions, over twelve years, but at the same time in the same place! At a certain tree, in Chobe Wild Animal Park,between 5 and 6 in the afternoon in Botswana. Cynthia Travis, Valerie Wolf, Michael Ortiz Hill and I were together in Botswana on one of those occasions when the Elephant Ambassador met us directly and threw us the most precious gift possible, a bone of one of his ancestors.
Elephant culture speaks loudly of heart and relationship. We humans are not the experts in the realm of the heart. The encounters with the elephants speak to their spiritual and psychic awareness and skill. But now, what feels like an urgent journey, is on behalf of the possibility of a spiritual and pragmatic alliance between members of different species so that we, who the Kogi call, and rightly so, the younger brothers, might somehow shift all our ways.
I am /we are praying that the elephants will appear, that the Ambassador will come again, and that this meeting will, in ways I cannot predict or imagine, actually serve to align our human species’ heart, to re-tune, entrain us, that it will …. I do not know what, but that some way will appear that will serve all life, all our relations. I am going to this other species as a supplicant.
We will be in the Wild in Africa from January 4th to the 19th. Please keep the elephants in your hearts and prayers and open yourselves to whatever may be asked of us on behalf of all life. I had a dream some months ago in which I was recruited by the Radical Elephant Movement to participate in actions on behalf of the earth that were far beyond any ideas I had of how we might proceed at this time. This journey arises from that dream. And from our belief that such dreams are sent by the spirits and so we are deeply called to listen.
In hope and prayer, Deena.
(Feel free to share this if you think it might have value beyond ourselves.)

“There is a language older by far and deeper than words. It is the language of bodies, of bodies on…
deenametzger.wordpress.com

LIVING BY DREAM

LIVING BY DREAM was published in the inaugural issue of Dark Matter: Women Witnessing, edited and published by Lise Weil. http://www.darkmatterwomenwitnessing.com

Dark Matter publishes writing and visual art created in response to an age of massive species loss and ecological disaster. It is a home for dreams, visions, and communications with the nonhuman world…especially those with messages for how we might begin to heal our broken relationship to the earth.

***
A Map to the Next World
Joy Harjo

In the last days of the fourth world I wished to make a map for
those who would climb through the hole in the sky.

My only tools were the desires of humans as they emerged
from the killing fields, from the bedrooms and the kitchens.

For the soul is a wanderer with many hands and feet.

The map must be of sand and can’t be read by ordinary light. It
must carry fire to the next tribal town, for renewal of spirit.

In the legend are instructions on the language of the land, how it
was we forgot to acknowledge the gift, as if we were not in it or of it.

Take note of the proliferation of supermarkets and malls, the
altars of money. They best describe the detour from grace.

Keep track of the errors of our forgetfulness; the fog steals our
children while we sleep.

Flowers of rage spring up in the depression. Monsters are born
there of nuclear anger.

Trees of ashes wave good-bye to good-bye and the map appears to
disappear.

We no longer know the names of the birds here, how to speak to
them by their personal names.

Once we knew everything in this lush promise.

What I am telling you is real and is printed in a warning on the
map.

Our forgetfulness stalks us, walks the earth behind us,
leaving a trail of paper diapers, needles, and wasted blood.

An imperfect map will have to do, little one.

The place of entry is the sea of your mother’s blood, your father’s
small death as he longs to know himself in another.

There is no exit.

The map can be interpreted through the wall of the intestine—a
spiral on the road of knowledge.

You will travel through the membrane of death, smell cooking
from the encampment where our relatives make a feast of fresh
deer meat and corn soup, in the Milky Way.

They have never left us; we abandoned them for science.

And when you take your next breath as we enter the fifth world
there will be no X, no guidebook with words you can carry.

You will have to navigate by your mother’s voice, renew the song
she is singing.

Fresh courage glimmers from planets.

And lights the map printed with the blood of history, a map you
will have to know by your intention, by the language of suns.

When you emerge note the tracks of the monster slayers where they
entered the cities of artificial light and killed what was killing us.

You will see red cliffs. They are the heart, contain the ladder.

A white deer will greet you when the last human climbs from the destruction.

Remember the hole of shame marking the act of abandoning our
tribal grounds.

We were never perfect.

Yet, the journey we make together is perfect on this earth who was
once a star and made the same mistakes as humans.

We might make them again, she said.

Crucial to finding the way is this: there is no beginning or end.

You must make your own map.

***

People lived according to the dream spirits in the old, old times. Then the Church, the State, and later Science taught the people to distrust and disregard them. Attending the dreams in the old, old ways was prohibited and the priests and secular rulers persecuted dreamers. Learning to live by dream again restores the ways that honor the spirits and realigns human activity within a web of relationships.

The sacred ritual of the Eleusinian Mysteries was practiced in Greece for 1500 years until 396 CE, when the Christian/Roman empire suppressed them. (See Birth and Rebirth in the Eleusinian Mysteries on my website The Mysteries were extensive ritual and narrative events that were prepared for rigorously in March of one year, and then enacted eighteen months later in September. During the Mysteries, as many as 1500 people at a time walked the nineteen miles from Athens to Eleusis, engaging in complex activities on the way. Much of what we associate with rites of transformation was practiced here: purification, fasting, dietary restraint, rites of endurance, meditation, theater, sport competitions, and visioning. Women and men, citizens, slaves and foreigners were all able to participate if they prepared for and committed themselves to the beautiful extremity of the event.

My consciousness was reawakened to the old ways of dreaming through the means of a play I was writing that drew increasingly on the spiritual context and intent of the Mysteries. As has happened to me many times, the writing of the play revealed the nature of dreams far beyond what I had understood until then. I don’t remember why I started studying the Mysteries, only that they pulled me down into the sacred underworld as they were meant to do. I was immediately ‘entranced’ when I learned that the underworld had been a destination in the Mysteries, a place of wisdom and transformation. (Pluto, the Roman name for the equivalent god, Hades, means ‘treasure.’) Christianity, to gain hegemony, had demonized the ritual event, declaring Hades to be hell, Dionysus/Pan to be Satan. A ritual required by the ancient world on behalf of soul-making was forbidden. Soul, as the ancients would have warned us, began to disappear and was increasingly replaced by secular materialism.

In the late 70s, I was working with an improvisational theater group. Our work led to the development of different characters who became important to me and to the actors. Unexpectedly, the characters began to create relationships among themselves in my imagination, and the play Dreams Against the State was born. Each of the contemporary characters was based on a figure from the Mysteries and, in the first draft of the play, there were entre-acts in which the Gods – Demeter, Hecate, Persephone, Hades, Hermes – appeared. Later, their roles were incorporated into the characters so that the audience could see that we can each live the intensity and passion of divine energies if we allow ourselves our real lives.

In the play, the contemporary characters were drawn together ‘underground’ through the power of dreaming at a time when dreaming was illegal. The dangerous upper world was inhabited by police and other forces of conformity and repression who sought to stifle all vital and individual life energies. When one of the dreamers was captured and incarcerated, the dreamers had to develop the ritual means to retrieve her and restore her body and soul.

Theater director Steven Kent and I re-enacted the Mysteries in 1980 (and twice again in the 90s) for the first time since 396 CE. We began the long ritual at the Cave of Dicte where Zeus had been born on the isle of Knossos. As we descended the narrow spiral of stone stairs, each myste carrying a lit taper to illuminate the way down into the dark, I knew that we had found the entrance into the ancient way of the dream. We were stepping into another world, not only the underworld from which we would emerge ritually, but into the old, old world whose ways would continue to guide and sustain us from that time forward. Rising quietly in the morning, telling dreams before speaking and before breakfast, and using the dreams to enhance and understand our experiences was our way then of beginning to live according to our dreams.

More than forty years later, the necessity is even greater to live the dream, to live by dreams and the values they teach when the dreaming community is aligned with spirit. The centuries since the Mysteries have ricocheted between a search for spiritual consciousness and increasing cruelty. An age of unprecedented brutality is upon us as on-going violence is directed against humans, animals, the earth and the spiritual life. One can argue the many reasons for the agony of these times, but the phenomena of urbanization, militarism, media saturation and control, and the forces of economic, political and social domination have left few, if any, safe havens for any beings. Perhaps there have been people who have suffered some of our ills before, but never has such pain, suffering and dispassionate cruelty been the fate of so many, if not most of the world. If the imperium of technology and power has its way, everything may die.

But as we grieve this time on earth, we also see that there is a parallel return of vision, dream and spiritual presence, which, if attended, may save us. This vision, these visions, are the reasons we gather together to see how we can sustain the future.

At the time when the Eleusinian Mysteries flourished, Greek citizens, then others, were enjoined to participate once in a lifetime in order to gain a soul in this life and the next. It may be that we are being similarly enjoined to gain a soul by listening deeply to our dreams and living according to their sometimes very demanding wisdom. Since the advent of psychology, dream analysis has been a familiar process designed to help people improve or heal their lives. Living by dream on behalf of community and the future is quite different. It is not important to tell our dreams or to understand them unless we are willing to live accordingly. Dreams received in this way, fully respected and honored, can teach us how to live. To live by dream is to change one’s life and mind entirely.

In the old days, dreams came to an individual on behalf of the community. Such dreams have the potential to reveal and drive the essential shifts of consciousness and behavior that can save the earth. To invite such dreams again, to open ourselves to the dream spirits, to accept the dreams as wisdom-givers, to gather in community to ponder their instructions and to live accordingly, are ways to live on behalf of the future.

Not every dream is of portent for the future. Not every dream contains ethical instruction or direction for the community. Dreamers may be involved in nightly narratives, but only some are essential guides. Over time, often with a teacher, elder or companion, or in dream circles, we learn to distinguish them. Sometimes it takes several dreams over time to reveal where we are being led. I will consider several dreams together, as they constitute a field of consciousness that has guided me, with increasing intensity, over the years. Contemplating the dreams, sometimes for years, I have also chosen at times to offer them to others so that we might be guided as a community to incorporate the wisdom being transmitted. Because we are not grounded in a dreaming culture, not everyone who hears such dreams can take them to heart. But increasingly, as we consider the state of the world, as we grieve together and dream together, we are awakened to ways of supporting each other and the possibility of change.

When these dreams came to me, I recognized them as significant, even urgent, and offer them to you to contemplate in that spirit.

Spain. Around the time of World War II, of Franco and Hitler. A film is being made. The first scene is of a young woman too poor to become a great dancer, though she is gifted. The second scene is of a street festival becoming a riot. A man pulls down his pants so a demented king can anoint his penis with firewater. Joy turns into debauchery. The third scene is a group of men who will kill anyone. We look for a place to hide from the coming blood bath. Scene four shows a parade of polished sedans. The wealthy class, young men and women in formal dress, are aloof to the dangers around them.
At the end, Brown Shirts are marching down the street, filling the roadway, ten abreast. I climb a steep wide flight of stairs, as steep and broad and narrow as the stairs to the top of the Mexican pyramids, but these are European stairs. There is nothing at the top. No structure. From above, I see the Brown Shirts approaching. There are not that many yet. They are not the majority yet, but they are very dangerous. One scene leads to another of increasing dehumanization, soullessness and violence.
We must leave Europe today. If we stay longer, it will be too late. We have twenty-four hours to leave Europe.

In 2001, I brought this dream to Daré, (Council) the community healing event that has been meeting at my house for fifteen years. The last lines translated quickly into urgent instructions: Twenty-four hours to leave European mind.

Over the last years, EuroAmerican mind and Western civilization have come under great scrutiny from non-Western people and developing nations. European mind is associated with the hegemony of the Church, the military, science and materialism that set out to conquer the peoples of the Northern and Southern Hemispheres in 1492. In that year of the Inquisition, Jews and Moors were expelled from Spain. This same mind prohibited dreaming, the inner life and earth-centered, spiritually-aligned, indigenous wisdom traditions wherever they were encountered. That legacy of persecution exists to this day across the globe.

As I am well acquainted with World War II, I didn’t think the dream was giving me a history lesson. It was asking me to see where I was carrying the destructive qualities of Western mind without realizing it. I was being asked to consider where I and my peers are unconsciously aligning with power and riot. I was being asked to scrutinize my life so that I do not inadvertently invite fascistic thinking into the world. The dream was asking me to scrutinize my soul.

The stairs in the dream resemble the pyramids of pre-Columbian peoples. They link the Holocaust implied by the presence of the Brown Shirts with the holocaust against the Native people in North and South America which began in 1492. The dream invokes the global European occupation: a history of violence, brutality, burning, slavery and torture, land and resource appropriation, exploitation, pollution and all the possible ills of war and conquest. The dream awakens me to the urgency of changing my/our minds.

In the dream, the Brown Shirts, Nazi Germany’s Storm troopers, the SA, are returning. Observing from the sacrificial altar at the top of the stairs, I see the return of such violence as led to World War II and the Holocaust. I see what led to the Inquisition and the Conquest of this country. I have twenty-four hours to end my identification with the values, all the values, that led to those times and which are threatening to reassert themselves.

When I had breast cancer in 1977, I knew I had to change my life in order to be healthy, and I did. I moved out of the suburbs to a very simple house at the end of a dirt road. I gave up community college teaching and taught writing at home. I tattooed my chest instead of having reconstruction. I began speaking and writing about cancer as silence, as a particular affliction of women, as a metaphor for our political lives, and a consequence of our increasingly violent relationship to the environment. Having created the Writing Program at the Woman’s Building and the Feminist Studio Workshop, I was very sensitive to the fact that our EuroAmerican culture treats women and the earth in similarly brutal ways. I lived as closely as I could to the values I held dear, trying not to compromise on anything that was important. And as the title of one of my books suggests, I practiced Writing For Your Life.

While cure is instant, healing is ongoing, a practice. In 1986, nine years after I had breast cancer, I developed a program called Personal Disarmament, which calls us all to self- scrutiny. Participants were asked to examine their own inner governments. Are we living under the dictates of an inner general? An inner war machine? Are we armed? Are we developing the equivalent of chemical, biological or nuclear weapons? Did we stockpile weapons? Do we have armies? Will we agree to no first strike? Will we disarm?

Writing the scenario of our inner governments was like writing and living in a dream. I was shocked to discover that my inner government was a theocracy that denied full citizenship to its creative members, confining them on reservations. I had thought I was a free spirit. I discovered I was not. I discovered I ruled by force. I set myself the task of changing again.

Years later in 2001, the dream of the Brown Shirts emphasized an inner system of repression and also dramatized the global danger to all life. The dream’s critique of how we live went far beyond the personal or psychological. The earth, its peoples, the natural world, all are endangered.

First I had had to learn what is making me and others so ill. Then I had had to learn what is destroying our communities. Now I had to learn what is killing the earth. Stepping out of European mind became the focus of my intellectual, ethical and spiritual work.

Again in 2006, I dreamt the Nazis were coming. I could easily interpret these as precognitive dreams warning me/us about the developing fascism in the U.S. and globally. We can, foolishly, use such dreams to confirm our fantasies that we are innocent and the others are the enemy. But I prefer to understand them also as a reflection on our lives and our history and so as instruction, as an increasingly urgent call to awareness and living in different ways, both for myself and the community.

In 2007, another dream:
There is an occupation in the works. It isn’t clear in the dream whether it is a foreign army or a home army. This seems not to matter, for the army is dangerous in ways I once associated with the Nazis, but which are now rampant across the world. This is happening here and we are in danger. We are trying to pack the car that is in the room of the apartment where we are living. The room is dark and the images are vague. There are children in the car, lying down in the rear behind the back seat and we are packing food, clothes, supplies for the dogs, between the children. I have no sense of the personalities of the children or the people in the car, only the fear that we will not get out in time, that we will not find the route to avoid the soldiers or police, that they will recognize us as among those to be arrested or killed, that we will not be able to cross the border or find a place to hide.

This dream came just after I led a Circle, The Council of Possibilities, in Oakland, CA. A conversation about water boarding was occurring in the public sector. Michael Mukasey, who supported enhanced interrogation techniques on al-Qaeda suspects, had been approved by the Judiciary Committee to be U.S. Attorney General. Accordingly, protesters had been demonstrating water boarding in the streets in Washington, DC. It was clear that Cheney and Bush approved and ordered torture; Rumsfeld had just been indicted in France for torture, as Kissinger had been earlier for his role in fomenting the brutal golpe against the democratically elected government in Chile, in 1973. Neither can now travel abroad for fear of being arrested. Extreme unwelcome changes challenging all our democratic values were taking place in the United States.

The dream made it clear that we had to give up innocence. We are all endangered. Fascism is here and we are its vehicles and its victims. There is no place to hide.

These dreams indicate momentous changes in our culture and society and in the world. They call us to action.

In 2009, I had another dream, set in Europe and in America. It challenges the belief that some can be safe while others are endangered because the rich or powerful can successfully negotiate with evil to protect only themselves and their loved ones. The dream starkly emphasizes the need to leave the European mind that creates privilege:

This is another time. Central Europe. Early twentieth century. A candelabra appears like a heraldic symbol on a shield in the sky. A miracle. Words in red are inscribed beneath the shield. 100 days.
She, the old woman, or my mother, warns us: There are smugglers outside. We go back into the European manor house. Our rooms are above the wide staircase that, as in the first dream, resembles the stairs of an Aztec pyramid.
Watching through the window, we see a group of men dressed in black taking things from the house at the corner. They will be here soon. I ask my mother to find something to give them. Silver, not her best but antique, good enough, is stored in an anteroom. We find a solid candelabra. It has not been polished in a long time, but is a fine silver piece that turns dark green- blue, like brass or metal that has aged. I know that she must give away something valuable. I know she wants to hold on to everything. I am trying to protect her and I am also hoarding her valuables, so she will have them, so she will have something for the next time, as if she could bribe them and remain safe.
I wait for the doorbell but the smugglers jimmy open the door and come up the large staircase into the house. Trying to find out who these smugglers are, I speak to them about the Mob in Brooklyn and the possibility of buying ”protection.” Even so, I understand that there is no guaranteed exchange and they will be back for more.
Through the window I see an old woman running. They have taken her things too, but things don’t matter to her. She yells to me that she left her doors unlocked. Nothing matters, as they won’t ever find her real house. She is running very fast, especially for an old woman, and I follow her, barely keeping up. We run through the entire country. A single red dirt road turns here and then there. We are no longer in Europe. We are in two time zones simultaneously—contemporary New Mexico and New Mexico before the Conquest. We enter a labyrinth of clay tunnels and stairs that lead down into a vast cave house, with a clay floor. The dwelling is essentially a workshop. A kiln occupies one area. She works in clay and silver. While there is no evidence of her work, this is the place where she works, where she is entirely happy, where the smugglers will not come, where her life is. Where I will stay.

When I awakened, I thought first of the number 100 in lights. I had recently read that several Native American tribes believe it is necessary to repeat an activity for a hundred days to make it a habit, in order to integrate it into one’s consciousness. I was being instructed that I had to do what was necessary so that the old, European mind would give way and the new way of thinking would become habit. It was clear to me that I/we must give up valuing things and possessions, the antiques and valuables we are clutching. The two candelabras indicate the difference between a sacred sign and a battered object that had value once. The 100 days of creating consciousness are heralded and the dangers of hoarding are revealed.

The teachings were clear: The old (European) world is a dangerous place. Making payments is a way of staying connected to the system. We must come to a new world. As with the Mysteries, it is necessary to go underground and return to the earthen ways.

Dreams are not linear events and do not yield to the kind of analysis associated with European mind. Rather, dreams often present a field of relationships in which images and events resonate with each other. Sometimes our lives are like dreams. The silver piece offered to the smugglers to protect my mother is a flattened version of the brass elephant that is by the door to the patio in my house in non-dream life. The elephant was a gift from Lisa Rafel, who came to Daré at a critical time and by her singing into the body of a woman who was ill, initiated our particular form of healing. Lisa’s gift of the elephant and her gift of healing is flattened in the territory where European mind dominates. In the dream, the silver candelabra has great value to those who adhere to European mind. In life, the brass elephant represents the sacred.

In 1998, I went to Zimbabwe with my then husband Michael Ortiz Hill, who introduced me to a Shona medicine man, Mandaza Kandemwa, a nganga. As I had become a healer, it was very gratifying to recognize that we worked in similar ways, though we languaged our work differently. Mandaza would say, “The spirits are heavy upon me” and I would say, “Illness is a path,” but we would mean very similar things. Within a short time, I was working with his community and patients as he worked with the people we brought from North America. By unspoken agreement, we initiated each other, exchanging our own teachings, ceremonies and ritual. From the beginning of our friendship, we entered into dream work together, each of us knowing from our own experience and teaching that attending the dreams is an essential form. These profound experiences altered me deeply and I was able, upon my return, to further teach and train others in healing ways.

Meeting Mandaza and his community, participating in his Daré, watching how he worked as an indigenous healer in an urban setting, revealed to me the depth and value of native healing ways. I began to ponder how equivalent healing communities might develop in the United States. In 1999, I was called to sit in Council with Mandaza’s community and also to sit in Council with elephants. I did not know what this could possibly mean, but several of us including Mandaza went to a wild animal preserve in Chobe, Botswana. There on the last day in the Park, I met and entered into a relationship with an Elephant in the wild whom we now call the Elephant Ambassador. I write about my history of becoming a healer, about my meeting Mandaza, and this remarkable exchange with the Ambassador in Entering the Ghost River: Meditations on the Theory and Practice of Healing.

Healing from EuroAmerican mind means stepping out of hierarchy into relationship. Elephants have complex and developed social systems extending from their young calves back to their elders and ancestors, and from which we have much to learn. Indigenous people know this about the animals. They have great respect for other beings and live in a harmonic web of relationships and alliance.

Meeting an Ambassador from another species brought the understanding that the animals and the beings of the natural world are equal partners on the planet. (See The Language of Relationship on this blog). They are our peers, and the old, old ways teach us how to live in right relationship with them. I have met the Elephant Ambassador in the wild four times over twelve years. I have also met in dreams other elephants that I know in waking life. One we call:

Spirit Sister. In the first dream, she comes in from the forest and we nuzzle each other. In the second, she is living in the house as kin.

I believe she came in my dreams so that I would remember these truths about the nature of reality that are at the lived core of the old, old ways.

After the meeting in Council with Mandaza’s community and with the Elephant Ambassador, I introduced Daré to my community. Fifteen years later, that Council-based, spirit-led, dream-focused community healing circle continues. By 2001, I began to understand something of what might shift if we changed our relationship with animals and the natural world. By 2004, the Lakota wisdom mitakye oyasin, all my relations, became central to Daré.

There are many indigenous traditions that speak of the Fifth World or the Next World, a real place that we can access only if we leave our dangerous Fourth World ways behind. Joy Harjo references this world in her poem, A Map to the Next World, above. The next or Fifth World is ruled, as is this universe, by its own cosmic laws. To be able to live in this world, one’s entire nature and being have to be resonant with these intrinsic ways. This cannot be negotiated; one is aligned or one is not. In this instance, ethics, values and actions are as absolute as are the laws of physics. The values of interconnection and deep respect for the beings of the natural world and the spirits are fundamental.

To live in the Fifth World we must strip ourselves of our Fourth World qualities and become other beings. This activity is as rigorous as the imagined journey through a black hole into another universe. To enter the Fifth World means we change our ways entirely.

People often speak of dreams or other ways of knowing as being given to us. What we mean by this is that the understanding is not a creation of our minds, but comes from beyond us. Sometimes such gifts come in a single unit, like a dream or a story. Sometimes they come over time. As a teacher and healer, I have over time received or been given directions for transforming our lives that I call the Nineteen Ways to the Fifth World. These are a distillation of the paths we are called to take so that we can live in ways that serve the future.

It could well take a lifetime to understand and incorporate and truly inhabit any one of the Nineteen Ways. We don’t have lifetimes. I began to explore and teach them to myself and to others. The Nineteen Ways create a field. It is the field that creates the world. (See 19 Ways of the 5th World on this blog)

After receiving the Nineteen Ways, I had a dream that changed my life again.

I have won a contest that I have not entered. I have won it three times. The award is a trip to New York for a year, where I will be educated and trained. After the year, I will be an indigenous woman.

I understood this dream as a mandate. I am to apply myself to becoming an indigenous woman. I am taken back to my origins to begin again on a different trajectory. I must discover how an indigenous woman would think and act in these times. I have taken on these instructions far beyond 100 days. I have entered into a different way of living. Before I speak, before I act, in the face of any important decision, I ask myself: How would a wise indigenous elder, free of the great damage of the on-going Conquest, act? I model my life accordingly. Over time, I see my mind changing and my ways of living, as well. Living as an indigenous elder calls one to put the community and the earth before oneself. It means one is loyal to and committed to the future. It means we respond out of relationship, not out of self-interest. It means alliance, not competition. Harmony not conflict. It means we know the earth and all her creatures are alive. This has come to me from the dreams.

Let us return to the initial premise. In the old, old days, and now, once more, the dreams come on behalf of the community and these times. They are presenting us with the dilemmas we are facing and will face in the future and they are teaching us, as they once did, how to live. These dreams, then, are available to guide any one or all of us.

It is possible that the world can heal. Dreams are showing us the ways.

HOW TO START A DREAM THEATER from Dream Network Journal, Spring 2014 [with dream from Ayelet Berman Cohen

Theater director, Steven Kent, and I had not expected to be working together again on a creative project related to dreams at this time in our lives. In advance of producing Dreams Against the State in 1981, he and I had recreated the Eleusinian Mysteries in Greece in 1980 for the first time in 1500 years. I had written the play and Steve was the dramaturge and director. The first production of the play was performed in fifty different venues: private homes, community centers, churches, etc. This deliberate variation on performance space was designed to emphasize the real life danger to dreams and dreaming in our culture and the need for individuals and communities to provide sanctuary for dreams.

 Thirty-two years later, in January 2014, we were co-teaching a class on How to Start a Dream Theater at La Verne University where Steven is a faculty member of the Theater Arts Department. This project is, perhaps, the closed parenthesis of a creative partnership devoted to theater, ritual, transformation and the inner life.

 The creative premise of the class was that the students comprise a theater troupe that visits communities to perform their dreams, and at the same time, are themselves a community whose dreams are explored and reflected upon, theatrically, by the theater troupe. We were imaging being called into a community to enact the dreams in order to help resolve conflicts or disagreements in creative ways.

 Because this class, as conceived, is a unique exploration and a first for Steven and myself, we have been surprised and gratified by the unanticipated directions it has taken. During our first meeting, I was startled to realize what fifty years of working with dreams had not revealed before: the essential connection between dream and theater. Dreams come to us as complete theater events, remarkably scripted, directed, enacted and staged. However, in recalling and communicating our dreams, though we may access meaning, we rarely, if ever, can transmit the quality and intensity of the dream experience itself. Enter theater.

How to Start a Dream Theater met four times a week for four hours during the January Interterm at La Verne University, La Verne California. Ancient Greek Aesclepian medicine considered the union of dreaming and theater as essential to the healing process. Steven and I have visited the ruins of the Aesclepian healing sanctuaries in Greece, but the living theater is long gone; and though the transformational aspect of the Mysteries was preserved in our work, we did not recreate our dreams theatrically when relating them to each other every day. So, in this class we found ourselves exploring a new form with remarkably ancient antecedents.

 Surprisingly, the limitations of working in a classroom with essentially inexperienced students created the impetus for discovery. We had to begin at the beginning regarding dreams, theater and healing. I had expected to be teaching Theater Department seniors but only some of the students in the class were theater majors; the rest were liberal arts majors fulfilling their humanities requirement. The students ranged from freshman to seniors and came from many different multi-cultural backgrounds.

As Steven Kent does with every class he teaches at the University, we opened each session with a check-in, where we often asked the students to share a dream image. We ended with a check-out that consisted of a question or a statement about dreaming or the content of the class. With this simple device we came to know each other intimately, which is rare in a college classroom. Steven’s theater games further relaxed everyone and released energy and tension, thus reinforcing the possibility of bonding. Dream telling each day involved us deeply in the exploration of our inner lives.

 Early on, we made a strategic decision in the interest of efficiency that was critical to the success of the class. We divided the fifteen students into three troupes. Though we heard many of the students’ dreams in the full circle, the troupes worked on their own dreams together when bringing them into form. Because the students now belonged to the dreamers and to the theater troupe, they bonded as a community despite the university setting that generally results in isolation and competitiveness. The students quickly realized they had to be respectful of each other’s inner lives and the necessity of being trustworthy.

Community work happens to be one of Steve’s areas of engagement and expertise, and we were privileged to hear some of his stories about working with gay people in a radical anti-gay state, also with small farmers, with women with AIDs and with other groups in the development of performance pieces. His theater experience with communities, and my experience with individual and community dreaming, together with our life long involvement in the creative process, and more years of teaching between us than either of us wish to tally, were the basis of what we brought to the class.

 When considering the actual creation of a performing dream theater group, we both understood that the performance of the dreams would be the ultimate means through which the community could reflect on itself, provide social cohesion and lessen conflict. However, I didn’t realize that the very act of soliciting the dreams in a collective setting would begin the process through which the conflict might resolve. That meant that if the troupe were also willing to present their own dreams in the process of soliciting dreams from the community, the artificial barrier between troupe and community would dissolve. Finally, enactment could take the community members to yet another level of healing of the original discord.

The most significant understanding came to us when all three troupes independently decided to disregard advice I had given them about enactment. Each troupe met to listen to one another’s dreams and select images/events that reverberated for all of them, which would then be developed theatrically and enacted for the group as a whole. I advised them to avoid “being fair.” Rather than including something from everyone’s dreams, I suggested they focus on one or two images/events they found compelling and performable. However, before beginning the work of scripting and developing, each group chose instead to consider each one’s dreams in order to find a common theme. The for Ruin and Beaurty initial themes were loneliness and separation, explosive emotions, and unacknowledged fear.

At the end of the third week, the three troupes sat in individual story circles, outdoors on the college lawn, imagining darkness and a fire at their center, and spoke of the ways they had experienced these themes in their lives. Though each group exercised confidentiality regarding the details of the stories, when they reported back to the larger group, it was apparent that they had entered the process deeply. They had embraced the experience of loneliness or fear in ‘the other’ as their own, yet recognizing differences as well as commonalities in the origin of such emotions. They had acquired the essential means to understanding and relating back to each other the meaning and implication of their dreams – Empathy.

One student commented that the class had become a group of distinct individuals whom she felt she knew well. Building community had not been one of our stated goals for the class but it became our finest one.

We had found a way, even in a classroom, for the students to experience the exactness and profundity of dream communication. This allowed them to recognize what mattered to them as a community, to refine their intent to communicate this to an audience, to develop language and image to hold their experience, then to embody the experience and finally to perform it for the larger group. The result was that they could bring the dreams back to their original vivid life. Each step in the process eliminated the formal differences between dreamer and actor, between one person and another. Without setting such a heady intention, we were entering into an exquisite balance between our unique experiences, dream language, and the particularity of the dreams themselves, and the trusting and supportive community forming in this setting.

 We were working in a multi-cultural setting and outside of conventional psychological dream analysis. The work is predicated on indigenous wisdom dreaming traditions that assume that dreams are a dialogue between the spirit world and the particular tribe, culture or in this case, troupe and university class. This focus allowed for a creative dynamic between particularity and unity and was of great value and solace to the individual class members. No one was left out of the exchange. Everyone was seen as valuable. The class became a sanctuary for the essential beauty and intelligence of each individual within the safety of the circle formed by the participation of each equally. Which is not to say that there were no difficult moments among us. There were. But as far as I know, these issues were acknowledged and resolved. Increasingly, day by day, the value of the group, the bond between the students was recognized.

 The class process was informed by the presence of Ayelet Berman Cohen, a contemporary dreamer in the old ways. She could not have predicted when she was a prominent photographer in Israel that dreams would become her life. Each night, for twenty years, profound theme-based dreams, as precise and lyrical as any theater or work of literature, have been landing on her, followed by teachings from the ancestors. For many years, she has been dreaming about war, often but not always referring to the Israeli-Palestinian conflict, and easily translated into any contemporary struggle between peoples. Many of her war dreams are succeeded by healing dreams, or dreams that ßthe antidote to war. In one of the sessions, she spoke of how theater allowed the war to be viewed and understood within the very magic of theater itself. The wound and the medicine together in one venue.

 She gifted us with a packet of six dreams that gave the students original dream images to work with. Independently, the troupes each chose one or two of the same images to dramatize and explore, so we understood that the conflict between victim and victimizer spoke deeply to them. This initial work with her dreams, which were so fully formed and precise in their theatrical intelligence, prepared the students to look at their own dreams and excerpt the wisdom from them.

 Three student dreams at the threshold of the project set the tone for the work to come. One student told a recurring dream that began when she and her family were immigrating to the United States, having already fled civil violence in their native country. In the dream that first came when she was a child, she observed the on-going tension between freedom and imprisonment. The dream had revealed, even to the young child, the fundamental torment that her family and culture were experiencing.

   In relating a dream to his father, another student discovered that the family had psychic gifts that had not been spoken about but were passed on through the patriarchal line.

   Aware of a repeating image in her recent dreams, a young woman decided to call her indigenous grandmother, only to discover that the dreams were warnings that her proposed very generous action would violate her people’s tradition and she would have to wait for the right ritual moment to perform it.

   The final days of How to Start a Dream Theater were spent developing the small theatrical presentations. Within a remarkably short time, each troupe went from acting out various dream episodes to identifying the common emotional elements, finding dream sequences to hold them, and then discarding these images and events for more vital and appropriate images that communicated the fullness of the conditions and emotions to the observers. Informed by Liz Lerman’s Critical Response Process, the students were then able to revise their pieces once again, bringing each to a new level of reflection and communication, perhaps even more powerful than might arise in a class on improvisation because the images developed from the deep personal dream life of each student.

   The students had not known that dreaming had already and would continue to affect and influence their lives. Repeatedly in the check-ins or check-outs, the students expressed their surprise and gratitude for these ways of knowing that they had previously thought entirely unimportant.

Elenna Rubin Goodman, a community builder, had come to the class from Oakland California. The class served her deep desire “ tobring together community, sacred space and the ritual embodiment of dreams/dream theater.” And we were grateful that we could serve both the students and others seeking new ways of serving community that include validating inner life experience.

 Three texts informed the class: Black Elk Speaks, by John Neihardt, Healing Dreams: Exploring the Dreams That Can Transform Your Life by Marc Ian Barasch, and The Practice of Dream Healing: Bringing Ancient Greek Mysteries into Modern Medicine by Edward Tick and Stephen Larsen. Each text speaks to the ways dream inform and heal culture as well as bringing wisdom and insight to individuals for their lives. So many of the dreams that the students brought into our circle were unexpectedly revealed to be vehicles for connection, community and cultural restoration. Entering and living within a dreaming culture is an essential antidote to totalitarian and fundamentalist thought. This is iterated by Paco Mitchell in the Winter Solstice 2013 issue of Dream Network Journal, an essay that we shared in class: “…dreams are such bastions of freedom.”

The class was not about creating a dream theater; rather, our intention was to facsimilate the experience of dream theater troupes and dreaming communities. We had started out suggesting that the students imagine that they were a dream troupe or a dreaming community; within days the imagined manifested. We learned swiftly that understanding self through exploring and performing dreams is also a means to establishing communal identity while emphasizing the wild freedom and uniqueness at the core of the creative process. Some of the students may go on to use dreams in their creative work. All of them, I am certain—whether as physicians or private-eyes, (two examples of the students’ present vocational goals)—will use dreams as part of their future work in the world.

Considering in retrospect my unheeded advice to the dream troupes and their intelligent insistence on following their own wisdom, I am grateful to have been reminded of the sensitivity necessary in approaching another community — in this case, the community of students. We must always fully respect the other culture and what the community itself knows. Fortunately, I didn’t insist, didn’t impose my own understanding. Fortunately, they chose to discern and honor common themes and experience, and to create communities of respect and relationship among themselves. Fortunately, we all honored the dream.

Each student presented a seven-minute excerpt from the journal they kept for the duration of the class that included dreams, the new understanding of their power and importance, reflections on the class process, and selected passages from the assigned texts. Most spoke their deepest truths to each other, though we had been strangers to each other only a month before. Everyone now understood that he or she has an inner life and all were excited about tending it for the rest of their lives. No one doubted the value, meaning, experience or and beauty of dreaming. The possibility of an on-going dream group was gratefully received.

The final gift from Ayelet Berman Cohen was a dream, which summarized her dream spirits’ understanding of the process that was destined to engage us all.

January 23, 2014

Ayelet Berman-Cohen

(dedicated to the students of the Dream Theater Workshop)

“Restoration”

 

A group of students
meet on behalf of their inner lives.
They speak to each other,
and to their astonishment,
discover that the night before,
they all have had the exact same dream.

 

In their dream
a python lives underneath their house.
There is a group of people shackled to a tree.
And there is another side to the tree.  
A woman who lost her mother is there.
And a shark who looks deeply into the eyes of a boy.
There is fear, laughter, movement and confusion,
each image and emotion
matches perfectly in all of their dreams.

The student body has had one common dream.  
In their dream they see
a woman carrying a suitcase.
She says it is filled with dreams.
She tells them how the Spirits come to her every night
and dictate to her a dream.  
The woman says she has been touched.  
When the students wake up
they know that their inner lives
are no longer the same.

Did the Spirits come to them too?  
How do the Spirits move?  
Who are the Spirits?  
Have they been touched?
They wondered.

The silence had been broken.

 

 

 

REVISIONING MEDICINE 2004 – 2014 AN INVITATION

Join Us For a ReVisioning Medicine Council foR Physicians, Psychotherapists, Health Professionals and Healers

Feb. 15-17, 2014 in Topanga, California [Los Angeles area.]

In the old days, when a people were gravely threatened, the Chiefs, Medicine People, Healers, Shamans, and Elders, the spiritual leaders of their communities, called Councils. They looked for solutions to problems by aligning themselves with the ancestors, the Natural world and their wisdom traditions. They were careful to consider dreams, signs, myths and stories. Recognizing that illness is often the consequence of having violated the earth, the community and the spirits, they searched for systemic responses to assure healing. The spirits, animals and plants, even the elementals, communed with them, extending teachings, blessings and wisdom. In times of crises, they gathered, as we are gathering now.

This is an invitation to a ReVisioning Medicine Council to be held in Topanga, California, Feb. 15-17, 2014.

A core group of physicians and healers have been consciously exploring ReVisioning Medicine since 2004.

Deena Metzger convened the first gathering after giving the keynote address at the annual meeting of the American Holistic Medical Association (AHMA). In that talk, she identified both medical practice and the earth as the patients we were called to heal.

  • ReVisioning Medicine is a council that honors and relies on deep dialogue between medical and health practitioners and medicine people – healers, pipe carriers, shamans, energy workers, dreamers, story tellers, sound healers, indigenous elders and practitioner – as peers. To address healing with heart, complexity and profundity, we gather a broad based healing community to inform and sustain each other.
  • In a circle of trust and camaraderie, ReVisioning allows each person to examine the gulf between the original call to be a healer and the increasing limitations and distortions imposed on medical practice by different aspects of corporate and institutional medicine, insurance companies, pharmaceutical companies and government.  It is so important now to have working connections that support the expertise and the heart and soul of our work. Through ReVisioning, healing teams emerge – teams that gather around patients and also improvisational, impromptu teams of and for the practitioners as well.
  • ReVisioning is an on-going creative process.  In the ten years we have been gathering we have learned that community is essential to healing, that community, itself, heals.  Those who come together for ReVisioning create a community, albeit far flung across the country, that continues to support each individual’s exploration and activity on behalf of a new medicine.
  • Based on Council principles, everyone’s unique intelligence, medicine tradition and wisdom is appreciated. ReVisioning Medicine is a spirit-based medicine, as healing is a spiritual practice for medicine people. It promotes alliances between the patient and physicians, healers, the family and the natural world. Such partnership has major implications in terms of diagnosis and treatment as does including ritual and ceremony in the healing process.
  • Medicine determines culture.   Therefore our medical practices need to change for individual, social and environmental health to improve and flourish.   Medical practice itself is one of our patients.  So we gather physicians who can carry seeds of change to create circles of support so that physicians and health practitioners can return to their original calling as true healers.
  • At ReVisioning we ask: Can medical people also be medicine people?  Can a physician serve the community in the best ways that medicine persons served theirs indigenous communities? Can we speak honestly and from the heart about the grief and vision we carry around medicine and healing? Can we examine together what we must step away from and what we want to change? Can we create medical practices and treatments that do not harm people or the environment?
  • With the hope of approaching the entire Story of an illness or affliction, and seeing how it may affect both an individual and the community, we seek to expand the narrow medical focus, looking beyond symptoms, the physical and emotional components, beyond testing, seeking many ways of knowing and a range of possibilities for treatment. In the intimate process of healing, we also learn and carry each other’s stories, what we have suffered and how we have triumphed, we recognizing the healer in ourselves and each other and support the path we are each called to walk.
  • We have each experienced, participated in or witnessed unexpected healing events; this is a safe place to explore them and consider their import. We begin to imagine on-going alliances as we become true healers in a time of history that requires such transformation.
  • ReVisioning gatherings are always small so that true exchange can occur.  While the days together are planned, they allow for spontaneity and improvisation. We always hope to spend time on the land and in silence or solitude.  When possible we sit around a fire in the old ways to access inner wisdom.
  • Someone volunteers to be the focus so that together we might discover the deep story of an illness and illuminate the coexisting paths of healing that extend beyond the “patient” to the people and the earth. Particularly attentive to and respectful of what the patient knows about his or her affliction, we listen carefully for the Story. We call this exploration Indigenous Grand Rounds.
  • Over the years, we have worked with such Volunteers who have been afflicted with various cancers, heart disease, leukemia and kidney failure (from playing in uranium tailings on the Reservation) agent orange poisoning, (Viet Nam), chemical sensitivities, and other ailments. (A good percentage of our Volunteers have been also been participants working in conventional medical fields.) We always try to focus on someone whose affliction has ramifications for the society as a whole and to see how non-conventional ways of healing might inform us and the patient in new ways.
  • The Volunteer for our February 2013 gathering was a 21-year-old woman who had suffered continuous pain since she was 18 months old, later accompanied by depression and fatigue.  We were acutely aware of the great number of young women suffering similar often undiagnosed afflictions or variously diagnosed as lyme disease, fibromyalgia, etc.  We were, and were not, surprised to observe that that the young woman’s energy increased with her willingness to explore and comment upon the field of her suffering.  She, who had because of pain insisted that she not be touched, embraced each one of us at the end. A few weeks later, her mother wrote, “M is doing great!  She is lifting weights, running a mile, doing yoga, dancing, hiking and meeting new people. She is even boxing.
  • The Volunteer for the Nashville Council, September 2013, was a woman who had suffered chronic pain in her arm for six years. We (and she) did not know when she was invited that she is one of the Great Storytellers.  In telling her story, she detailed the ways historic, religious, political and economic circumstances combine with medical and institutional abuse to exacerbate symptoms and illness.  We do not know yet if / how her physical condition will resolve, but it was confirmed that sometimes listening to the story, without pathologzing, can be the medicine.
  • We are very concerned with iatrogenisis. Too many are suffering the side-effects of prescribed medicines, and/or complications from medical or hospital treatments. One physician, using a short hand, referred to the majority of her contemporaries as practicing “pharmaceutical medicine.”
  • Physicians also become patients and endure iatrogenic events. An M.D. colleague, who was planning to attend ReVisioning, suffered acute kidney failure in 2011 from the prescribed medication for rheumatoid arthritis. Despite having insisted that rigorous research precede treatment, he became the victim of a protocol that was known to cause harm.
  • If we are free to think differently about the nature of illness and healing, as well as the relationship between common illnesses and modern life, we might seek other interventions, invent treatments that do no harm to individuals or the planet.  ReVisioning calls us back to the original call to physicians to heal and not do harm.
  • We also gather to support each other on our individual journeys.  ReVisioned Medicine is reciprocal medicine, based on relationship, collaboration, on taking care of each other.
  • During the last meeting in Topanga, a physician asked for community support. He was torn between the restrictions of corporate for-profit medicine and his heart’s call to a spirit based, indigenously informed, humanitarian medicine.  He was relieved to discuss the heartbreak of his devotion to his patients and the compromises he was forced to make.  Deena met with him in October 2013, in the city where he is currently practicing medicine.  He has formed a deep healing alliance with a medicine woman who lives in this area and also attended ReVisioning.  Far from being lonely in a new city, he is creating unexpected healing possibilities for his new patients.
  • ReVisioning Medicine seeks to bring medical wisdom together with time tested indigenous ways and contemporary vision. Cooperation between western medicine and non-western healing practices is implicit in Complementary and Alternative Medicine, but these are still parallel systems operating from different perspectives. A new collaboration is essential.  Integrating the old, old medicine of Story, right relationships and respect for the communities of all beings, can bring us back into alignment and health. When medical ways and medicine ways are aligned, then community itself is healed as are many of the grave ills and illnesses of modern life.  ReVisioning Medicine brings all the ways into a unified and dynamic council; it is, we believe, the future.
  • A few days after the Nashville Council, one physician wrote: “My connection with patients was subtly different this week. I found the willingness for more risk-taking, and the directness on multiple occasions led to some remarkably beautiful sessions. There were shifts in some long- term patients, with whom I’d begun to feel resigned to the status quo. I feel very grateful to you all.“

***

ReVisioning Medicine in Topanga, February 2014 

As this will be the ten-year anniversary of ReVisioning Medicine, we expect this gathering of medical and medicine people from across the country and even the world, will deepen our understanding of how we may collaborate to create and restore a medical/medicine culture that seeds health in every interaction.

Deena Metzger will be leading the gathering again in alliance with Kjersten Gmeiner, MD, Karen Mutter, DO, and Muz, Richenel Ansano, formerly of Global Medicine Education Foundation and now with the NAAM Foundation, the National Archeological – Anthropological Museum of Curaçao.  Joining them will be Lawrie Hartt and Danelia Wild, dedicated healers and musicians who have been carrying ReVisioning Medicine since its inception and Tobi Fishel, PhD, Director of Psychological Services at the Vanderbilt Center for Integrative Health (VCIH) and Associate Professor in the departments of Psychiatry, Psychology and Pediatrics who organized the ReVisioning Council in Nashville, September 2013.

To reserve a space and for more information, including fees, interested parties please call or write to Deena at deenametzger@verizon.net  310-455-1089 or Kjersten Gmeiner, M.D. gmeiner.k@gmail.com 206-679-5429.

***

Essays on ReVisioning Medicine and healing can be found Deena’s website:http://deenametzger.net and her blog, www.deenametzger.wordpress.com.

These include: Thinking About Healing; Illness Heals the World; On ReVisioning Medicine and the Possibilities of Miracles; The Soul of Medicine (Deena’s address to the AHMA in 2004); Illness Can Heal the World and Healing in the Community. Her books related to healing include, Tree: Essays and Pieces, a journal of surviving breast cancer, Entering the Ghost River: Meditations on the Theory and Practice of Healing, and From Grief Into Vision: A Council.

Peace and Blessings,

Deena and Kjersten

Realities Enter Our Lives: Fukushima and the Future

Every morning when I awaken and see the amber light on the old dying elm and the vigorous eucalyptus, the one that bled crimson sap one season I think, ‘Beauty is still here.’  Relief and gratitude.  Life as I have been living it – shall I call it – life as usual – goes on.

I can meet the day.  I determine to go on living my life as well as I can.  The early morning light is beautiful as it was yesterday.  Today will be hot again, but the nights are cool and clear.  We are meant to sit under the stars. 

Life as usual, what is it?

At this momentarily quiet moment, it is: Pray, eat, write, work, water, feed (the wild), dog, walk, read, family, friends, solitude, sleep. Again and again.

But also at this hour and every hour, deadly radiation – 300 tons of toxic water per day – is leaking from the storage tanks in Fukushima.[1]

“The water from the leaking tank is so heavily contaminated with strontium-90, cesium-137, and other radioactive substances that a person standing less than two feet away would receive, in an hour’s time, a radiation dose equivalent to five times the acceptable exposure for nuclear workers,” Reuters reported.

TEPCO, Tokyo Electric Power Company has finally admitted what we, and they, have known from the beginning: they do not have the means or the knowledge to remedy the situation.

An hour later, the light is stark and will remain so all day.

After twenty-seven years, I am divorced.  The reality of this great loss enters my heart.  I did not expect to have to re-imagine and rebuild my life at this age.  One prepares for the death of a life partner, but divorce is an unnatural death blow to the heart.  After divorce, I have to assess what life is, so I can reconstruct a pattern that is a life.  The essentials are there: Pray, eat, write, work, water, feed (the wild), dog, walk, read, family, friends, lots of solitude, sleep.  Now Fukushima is here.  Drone, and dissonance.  It adds another dimension to the question: How does one go on?  How am I to live?

These are not the questions I expected to ask at this time in my life.  But now I must ask them.  The personal and the global coincide.  Fukushima, only one of the myriad horrific consequences of the ways we are living our lives.  How do we go on?  How are we to live?

1985.  A dear friend died.  I was inconsolable.  Driving on the freeway one gray morning, a disembodied voice said, “Forgive those who have left early.  Who could not stay to witness the end.”

I protested that I was also unwilling to stay to witness the end, but I would stay as long as I saw that I might make a difference.  I was not fifty yet.  Too young to know that one doesn’t win when trying to bargain with the spirits; I thought I had made a deal:  I would stay. We would all work to change consciousness and there would be no end to Creation.

I was certain or I was determined: The human could not (would not) overcome the Holy.

Last night, August 24th, I was anguished about Fukushima, climate change and the Rim Fire “swallowing everything in its path.” as it approached Yosemite . My own personal pain and unexpected loneliness, miniscule and irrelevant before the anguish of the earth. Losing a soul mate is not the same as losing a planet, even though it raises similar questions about how to live and what has meaning.

“A raging California wildfire has grown to 200 square miles and is so large and burning with such force that it is creating its own weather patterns, making it hard to predict where it will move,” fire officials said. “As the smoke column builds up it breaks down and collapses inside of itself, sending downdrafts and gusts that can go in any direction,”

She is really angry” a Native American friend says.  “No telling what She will do.”

I went to bed asking for wisdom, which only rarely comes to me in dreams.

I dreamed a friend has decided to commit suicide.  Her husband and I are accompanying her as witnesses.  We are facing her as we sit on the ends of a small couch, a large space between us.  She is speaking to us but she is speaking in absolute silence.  She is standing, restless, as she reveals her decision.  She does not have to explain.  We know.  We understand.   Sometimes my friend suffers what the world is suffering in her body.  We see that she cannot bear the pain.

My friend is living in a neighborhood where violence, always a constant, has suddenly escalated.  She is aware that the escalation in her neighborhood is an analogue of the global escalation.  She is not willing to respond personally without also considering the global dilemma.  So she speaks, without words, of the local incidents, the murders and break-ins, and the parallel events in our country, and around the world.

The communication between us is entirely silent and precise. We could elaborate, but, in the dream, we are committed to short hand:

She is thinking of the violence in her city, the violence in our country, the violence in the world.  Personal violence, national violence, global violence.  Murder, massacre, terrorism, war.

I am thinking of climate change, global warming, nuclear accidents, oil spills, extinction.

She is considering suicide.  We are immersed in ecocide.  We are each holding everything the other one is holding.

She and I have declared our houses as sanctuaries for the community of human and non-human beings.  Now sanctuary is threatened.  Sanctuary , a quality of earth, is threatened everywhere.  In the dream, the reality of the loss enters her heart.

At first, neither her husband nor I interfere.  It is, after all, her life.  We know her anguish.  But then it seems, I do question her decision and she falters.  She cannot stand her ground about suicide.  It seems she decides to live.  Or rather, she decides not to take her own life.  In the dream, I am now responsible to her for the unbearable pain she will have to bear.

She will ask the question:  How shall I live?  She will ask that even if there are no remedies that she knows.  No remedies for her pain.  No remedies for the disasters the world is facing.

I am trying to follow the wisdom and direction of the dream.

On August 23d, NPR played an interview with climate scientist Judith Curry, who in 2005 predicted that hurricanes were going to get more severe due to climate change.  She also did diplomatic work behalf of the IPPC, the United Nations, International Panel on Climate Change.  This spring, she testified  to a house subcommittee that “If all other things remain equal, it’s clear that adding more carbon dioxide to the atmosphere will warm the planet, but all other things may not remain equal.”  She didn’t feel certain about the outcome and so she recommended taking no action.  “I have six nieces and nephews who have recently graduated from college,” she says. “Not easy finding jobs in this economy. Are we going to jeopardize their economic future and they may not even care?”

Leaked material from the soon to be published IPPC 5th Assessment Report declares that scientists hold humans 95% responsible for climate change.  Until we are certain of this, do we indulge business as usual for the imagined economic benefit of our relatives without considering all the other beings, human and non-human on the earth?

Native Americans have an answer to this.  In Lakota, it is mitakye oyasin, all my relations.  Ideas are not abstractions.  Embedded in culture, they, like the force that turns sunflowers always toward the sun, magnetize and focus our energies in particular directions.  These two words, alone reveal the great gap between a culture that lives for a technology that created Fukushima and a culture that lives through a reverent love of the earth.

As it happens, I am writing a novel , A Rain of Night Birds, about an atmospheric scientist.  The novel was ‘given” to me.  I would never have conceived of it, nor could I have developed it, by myself.   I have been writing it for two and a half years, faithful to whatever is given me, listening, listening, listening, deeply involved and yet not knowing.  I have given the summer to it and in turn I have been guided in ways that bring me to my knees.

Because of a series of accidents and complications, I was seated in my car and turned on the radio, just as the interview with Judith Curry aired.  Had this been an ordinary day or hour, I would not have heard her.

These are the last days of the writing retreat.  When the novel came to me, I knew no more about climate science than the average well educated citizen.  Frustrated with trying to write intelligently about  characters whose work and knowledge are central to the story while I do not share their understanding, I set out to query several scientists for a reading list of books I could understand without having the math background necessary for environmental sciences..  Years ago I had managed to learn what was necessary to bring Daniela Stonebrook Blue, an astrophysicist in my novel, The Other Hand, to life.  The research had taken a year or two, but afterwards I could write in the language of the stars.  Maybe I still have a year or two to learn enough of the environmental sciences to satisfy the integrity of my characters.  Within a few hours, and before I wrote to anyone, a reading list appeared with articles I could understand that cover the entire field: “Welcome to Resources in Atmospheric Sciences.”  Welcome, the title says.  Welcome!

I do not generally associate technology and magic but I see that the spirits use any means necessary to communicate with us in ways that we can accept.  They use dreams and they use Google.  The combination is breathtaking.   And a little humorous.

Earlier in the week, other strange circumstances connected me with the IPPC 4th Assessment Report.  I had never read it.  A brief section startled me: The Role of Local and Indigenous Knowledge in Adaptation and Sustainability Research.[2] “Research on indigenous environmental knowledge has been undertaken in many countries, often in the context of understanding local oral histories and cultural attachment to place. A survey of research … outline the many technical and social issues related to the intersection of different knowledge systems, and the challenge of linking the scales and contexts associated with these forms of knowledge. With the increased interest in climate change and global environmental change, recent studies have emerged that explore how indigenous knowledge can become part of a shared learning effort to address climate-change impacts and adaptation, and its links with sustainability.”

How did this report come to me?  The novel called it forth.  The inner world and the outer world, experience and the imagination, life and spirit, they are always in resonant exchange.  This report came to me because its material is central to the novel.  Every environmental /earth scientist will read the Assessment, so will the characters in my book.  But perhaps, the Assessment came so that I, as a citizen, will read it.  So that it can be brought to your attention here.  So that you , and I, will learn something of what we are facing AND that spirit exists.  Both and together.

I do not know how to restore the earth any more than I know how to write this book.  But I do know that it is necessary to take signs seriously and listen deeply.  This is one of my commitments to these times.

And so the dream.  I am trying to follow the meaning and implication of the dream.  In a strange way, Judith Curry is part of the dream.  As so are the characters in the novel I am writing.  Environmental scientists.  Earth scientists.  How do they bear it?  How do they live given what they know?

Often dreams pose questions rather than answering them.  Dreams focus our attention in new ways.  Here are some questions the dream may be asking:

How do we live if there are no known remedies?

Are there changes we are being called to make whether or not we know in advance whether anything will make a difference?

What might it mean to give up life as usual to actively face and meet these grief times?

How do we shift, if we don’t know what to do?

At least for this moment, let us agree.  Let us not live life as usual.  Let us not live  business as usual. Let us not allow life, our lives, to be beholden to commercially designed, media driven, technologically determined life style.

How, then, will we live?  How will we live each moment with integrity?

I had breast cancer in 1977.  I sought out the life force, as a healing strategy, in the face of threat.  In 1997, I wrote a journal of healing, Tree.[3]  In it, I named the life force, Toots.  It was a proclamation. The question I asked then:  What are the forces in me that say Die and what are the forces in me that say, Live?

The answers were so easy then.  So personal.  I had to change my life and I did it.  At that time, a dream that alerted me that I had cancer, instructed me to step out silence.  To speak. That was one way.  I was a feminist; I understood how essential this was.

That dream in 1976  centered on fascism.  It was set in Chile under Pinochet.  It featured the Dina, the Chilean secret police, and a Nazi matron from Dachau who intended to use torture to silence me.

Today, as I remember the dream, and our need to identify our real lives, Daniel Ellsberg declares “”We have not only the capability of a police state, but certain beginnings of it right now,” Ellsberg told The Huffington Post Wednesday.[4] “And I absolutely agree with Edward Snowden. It’s worth a person’s life, prospect of assassination, or life in prison or life in exile — it’s worth that to try to restore our liberties and make this a democratic country.”

In my dream of August 24th, 2013, my friend and I speak silently of everything that is bringing us to grief.  Somewhere in our hidden conversation, teaching us how to live in such times, are Edward Snowden, Chelsea Manning and Julian Assange.

Here is another question inspired by the dream and the gravity of this time:  If we have the courage and capacity to consider everything that is threatening us at once, might there be responses that can help us meet everything at once?

What would it mean to hold and consider everything at once?  In the dream, my friend wants to die because she cannot bear it but later it seems she capitulates to the need to live and bear everything.  What is everything?  We each have our own list:

It is probably divided between the deliberate killing and the concomitant dying.   The wars we are waging and the victims we have become of those wars.

(Please stay with me, with us.  If you’ve come so far, please read this list, create your own and stay present to it.)

The development, sale and use of weaponry and the victims of these weapons..  Nuclear weapons and the dangers of nuclear power.  Hiroshima / Nagasaki and Chernobyl /Fukushima.  Syria and the new potential for horrific war sparked by the U..S. Arms sales and rapes and murders.  Guantanamo, Abu Ghraib and Drones., Surveillance, poverty and prisons.  Sexual abuse, domestic violence, torture. Home foreclosures and city bankruptcies.  Hurricanes, tornados, and fire storms.  Monsanto, Keystone XL pipe lines, fracking, drilling, mountain top removal, coal,  and mining,   The melting glaciers, the release of methane from permafrost, the rise in carbon dioxide levels, the holes in the ozone layers, the rise of seas, the deaths of the polar bears …  Our maddened and suffering children.  All our losses and disconnections.

We murder and we die.  This is who we have become – murderers and victims, both and at once. “I have become death, “Oppenheimer declared.  That recognition did not save us.

Here is the challenge – for me and for us:  If we have the courage and capacity to consider everything that is threatening us at once, and every way we are living that supports it, might we find ways that can truly help us meet everything at once?

And what if no answers come that guide us to know what to do?  What if there are no remedies?  How will we live our lives?

So often, I come to writing thinking that there is something new and urgent that I must set down.  And then, I find myself, as at this moment, at the same insight.  But once again, with urgency.  Perhaps that is what writers and artists do.  We are given an essential form or insight that is ours to continuously examine and perfect.

Remember the classic story of the renowned Japanese carver who had saved a very particular log.  Being more than eighty, he told a friend, that after a lifetime of study, he  thought he might be ready to begin to carve.

Mitakye oyasin as a response, as a standard, meets everything at once.

The repeating, on-going, continuous, relentless, insistent understanding:  if we change out lives, if we step back entirely from those forms and habits that directly, if inadvertently, lead to Fukushima or any of the horrors we faced above, then … then … we still might save Creation.  Everyday, the need to change and the radical nature of the change gets greater and more urgent.  And even so, if there are no carbon emissions for the next year, the seas will not freeze over as before in a year or two.  But we do not know what might result from such a united and complete offering to Spirit.

Judith Curry wouldn’t speculate on global warming because she can’t calculate all the factors.  Or perhaps, she hit despair. When we hit despair, we go on with life as usual, in its most diminished form.  We continue to insist on what we, individually need and what we individually want.

Unlike Judith Curry and like all the contributors to the IPPC 5th Assessment, we can assume that global warming will get worse and we are responsible.  Therefore …

Just after 9/11/2001, I wrote in Entering the Ghost River: Meditations on the Theory and Practice of Healing (Hand to Hand):

“At the time when the planes hit, seven of us … were engaged in fierce ritual work.

“Two stories intersected in that moment: a story streaming toward destruction and a story streaming toward healing.”

The path toward destruction has gained momentum.  Fukushima may mean that destruction is imminent.  And yet …

I don’t know what is at the end of that last sentence.  I will let you finish it.  But the dream implies there are right responses even if we do not know them.  And that we are to choose life.  I am asking myself and all of us, what does it mean to choose life?

Are we willing to change our ways, to live in what Native Americans call the good ways, to step away from what leads to the tragedies we have each listed, even if, ultimately, it may not save our lives?  Are we willing to make those radical offerings?

At the end of When Women Were Birds, Terry Tempest Williams writes: “An albatross on Midway Atoll, dead and decomposing, is now a nest of feathers harboring plastic from the Pacific gyre of garbage swirling in the sea.  We can kneel in horror and beg forgiveness. Or we can turn away.  But the albatross crying overhead, buoyed up by the breeze, is now suspended in air by her vast bridge of wings.  She is the one who beckons us to respond.”

Terry learns that she has a tumor close to the language center of her brain.  Surgery might threaten her understanding or her speech.  Doctors giving second opinions “all asked the same question: ‘How well do you live with uncertainty?’

“’What else is there?’” she said.

The friend from the dream and I have just had a conversation.  “I have made the pledge to live twice,” she said.

“I have as well,” I answered.  “But I made it conditional upon reversing the terrible disorder of things. Perhaps the dream calls me to make the pledge unconditionally.”  As I write these words, I wonder if this is the offering?

My friend says, “You will not be alone if you choose life. We will help each other bear it.”

***

Since I was young, I have been told that we can’t go back to the way it was.  (Also that this way is better –  that is not worth bothering to refute.)  Don’t be a Luddite, I was advised – or warned.

This is the other theme explored here:  Everyone of us comes from an indigenous culture. That means we all come from people who knew the spirits, loved and interconnected with the earth and all its beings.  It means we have the love of the earth, beauty, art, song, healing, vision within us.  It means we have access to deep peace and respect for all beings.  It means that we can all follow the African way of Sankofa, the mythical bird that flies forward by looking back.

It means we can go back.  it means that, as in the dream, we can falter in our determination to kill ourselves and destroy all life.  It means we can gather the wisdom we need to live real lives.  It means we can be freed from what has taken us over. It means we do not have to continue on this death march of our own invention.

When Fukushima first exploded, I journeyed to Her, to the one who I called the Great Earth Sea Mother.  I didn’t dare do this in what is called real time, but I could do it through the ways that Spirit has given us to reach across from one realm to another.  I wanted to comfort Her of course.  She did not allow me to ease my heart that way.  “Be with me,” she said.  So I was as extensively as I was able.  Imagine then, the pain of the on-going nuclear reaction within her, the unimaginable fire, the continuous, relentless agony.

We don’t know how to decontaminate the waters.  We don’t know how to ease her pain.  A hundred years estimated to repair the nuclear facility?  How many years until the radiation is spent?

But we also don’t know what will be possible if we go back to the original wisdom and live accordingly.  I don’t think any indigenous people on the planet have the intention of  saving  us.  But living in the old ways, that they have so carefully and respectfully preserved, may save the earth.

Mitakye Oyasin.

SOLSTICE 2012: MYTH AND POSSIBILITY

December 21, 2012 — Many of us were involved in a myth that could carry us into consciousness and bring healing and restoration to our besieged and suffering planet. There were many opportunities for exploitation, obfuscation and fear mongering around the date, and most of them, if not all, were utilized. But those who had studied the myth and its archeological foundation knew, and we hope the others see by now, that whatever was or was not happening on that date would not lead to planetary or galactic disaster. Rather we were witness to and participating in the unfolding of a mythic story derived from ancient consciousness. The source was Maya in this instance. It is important that so many people across the earth were willing to grant foresight to an ancient people. To honor the myth was also to honor their culture and knowledge and make amends for hundreds of years of brutal oppression, followed in the most recent years by patterns of chilling genocide. It was also to begin a process of return to earth-centered sanity that has eluded the dominant culture for hundreds if not thousands of years.

One way of understanding myth is as a living story, a vital pattern, enacted on individuals and cultures, again and again, in different forms, but not, usually, literally. In the movement from 2012 to 2013, we entered in the energy and vitality of one cycle ending and another beginning. The classic myth of the celestial journey of navigating the Sacred Road along the Milky Way was coming into prominence and heralded possibility not destruction. People across the world used the myth/date as a common opportunity to work toward changing their lives and, as importantly, their life styles. The mythic resonance was an opportunity for a global conversation, a council of sorts: What will it take to initiate personal, cultural and political transformation? The media and different governing bodies feared (and stirred) people’s fears of imminent destruction. But many of us were, and continue to be, alarmed about the somewhat slower (not by galactic time) but relentless trajectory toward extinction unless the human population on the planet changes its ways.

Changing its ways means stepping out of the materialistic, power driven, violent dominant culture. The date, its association with the end of a cycle, did not imply apocalypse; the date could auger new beginnings.

John Major Jenkins articulated the myth this way: The alignment from the perspective of earth, of the sun with the galactic center, the dark rift in the Milky Way, is a story of the birth of First Father (the Sun) from the womb of First Mother, (the dark rift or the black hole from which the galaxy, itself, was born.) The birth of First Father augers the beginning of a new World age. “We are living today in the Mayan end times. The Great Cycle of the Mayan Long Count calendar ends on the winter solstice of 2012 A.D. Following Mayan concepts of cyclic time and World Age transitions, this is as much about beginnings as endings. In fact, it was considered by the ancient Maya to signify the Creation of a new World Age.” (Jenkins: Thesis and Mayan Cosmogenisis.”)

For the Maya, this journey across Xibalba, is the journey from the birth canal, the journey of life to death, the way or journey of spiritual transformation central to each person’s life.

My dear friend, Guatemalan writer and human rights activist, Victor Perera,wrote about it this way: “ … the fabled twins of the Popul Vuh, Hunahpu and Xbalanqaué [descended] in Xibalba to defeat the Lords of death [in] as seminal an event in the Maya cosmology as Mose’s ascent of Sinai is to Western Religion.”

And these lines from my novel, La Negra y Blanca: “Something else is entering that is neither death nor eternity. We have no name for what it is. The Maya had a word for it. Their word is Xibalba. Awe. The place of Awe. The entrance to this world has no door. What it has is an opening in the heart.”

These stories are not about the accuracy of astronomy, though they could be, but about the essence of mythology, the way the great stories recur in, frame and guide our individual and collective spiritual lives. At a time of such tragic global descent into violence and environmental destruction, the possibility that an ancient, indigenous myth might help us emerge into a new time of restoration is welcome and most gratifying.

It is striking and important that this mythic assistance comes from an ancient, indigenous civilization, one that predates the Conquest. Its origins underscore a growing understanding that challenges the poisonous thoughts and merciless actions of the European Conquest on both hemispheres, North and South, and all instances of colonization and imperialism, everywhere on the planet, in the last two thousand plus years. Increasingly and everywhere, the old, old cultures are being honored and attempts made to recover, record and restore their teachings. It may not be appropriate to practice their rites and rituals, that is to subsume or co-opt them, but it is essential for planetary survival that we study and learn their wisdom and live accordingly.

What we now call the old, old ways, the ancient and indigenous cultures, the tribal ways, the earth and spirit centered ways of life were profound and honorable. When we went to war against the original peoples of the land, we went to war against the sacred; banality, alienation and the pain of modern life are what we have reaped. Restoration calls us to retreat from the criminal trinity of the military, merchant and Christian missionary structures of the 4th world toward a spirit centered and earth centered 5th world. The great wisdom of the original people of North America, is contained in the simple but profound phrase, mitakye oyasin, All Our Relations.

Idle No More is just one example of the strategic relationship between honoring indigenous rights and protecting and sustaining the entire earth and the future – all actions considering, at the least, the next seven generations of ALL beings.

When I was young, everyone asserted that we should not and could not refuse the developing technology. We were told that we must not become Luddites, that we could not go back to the old, old ways, that progress was good, necessary and inevitable. Those who were unwilling to participate and serve it, would be left behind, exiled, ostracized, or as we learned from history, destroyed in a thousand different cruel ways.

This is no longer a truism. 2013 may not be a carte blanche to all technology. We may be entering a time of choice. Perhaps we will become free to avoid the dangers of being immersed in fields of microwaves, radiation, toxins. Perhaps we will give priority to our concerns about the fate of our autistic, depressed and emotionally disturbed children before we sign on to the environmentally and emotionally toxic world we have been told we must accept. Refusing genetically modified foods, the Keystone pipeline, a gun culture, drones, increasing surveillance and smart meters develop out of the same ethical concerns, out of a passion for loving kindness. 2013 can be the opening of a passageway from the world of death, the inanimate, the technological, the object, to a vital, animated and inspirited universe. Perhaps Solstice 2012 was a door.

December 21, 2012. People everywhere on the planet marked the date. In Topanga, we held a three day Solstice observation that was coordinated with other observations across the hemisphere. We entered into meditation, council, story and dream telling. We walked the land. We set up tents in the four directions, so individuals could meditate on and for the land despite the cold, rain and wind. We sat in silence. Some of us fasted. We entered ritual space and did ceremony. We ate simply and communally. We prayed and we prayed and we prayed.

It’s been seven weeks since the 2012 Solstice. It is time to reflect on our time together and what, if anything, has come to be as a consequence of that ritual experience. Did something, anything come to be? Are we altered? Are we altared? Might a new cycle have begun, at least for some of us? Enough to provoke a shift for all of us in time?

Seven weeks is hardly long enough to truly observe and consider what might be emerging for any of us, or for the collective, from the long time of preparation and the three days that some of us spent transiting, we hope from one world toward another. Seven weeks is hardly long enough to note and confirm a transition from one way of thinking to another, tiptoeing out of the 4th world and stepping toward the 5th world. Might we consider that the beginning of change occurred even though the date was preceded by the Newtown massacre, by further revelations about rendition, torture, drones, by war, more war and more war? Might we hold firm to the possibility of a shift despite more and more revelations of the on-going destruction of the environment and the intensification of the suffering of animals and other living beings.

Perhaps the three days in between are just symbols of the lifetimes it takes to transform from one state of being to another. Perhaps we are on the border or in between, in the Bardo, in the dark river, in the chrysalis, in the womb or in the birth canal, in the nowhere or the no place, in the ending or the beginning. And though we cannot assert yet, that we may as a species have come to a point of return to goodness, it is still important to reflect on possibility, on those three days, and on the time that has intervened. Where have we been taken?

This was the structure of the three days in Topanga: December 20th: Deep Reckoning and Introspection. Dedicated disengagement from the Fourth World. December 21st: Alignment with the heart of the universe. Transformation December 22nd: Invoking and honoring Spirit. Meeting the land and yielding to the ways of the natural world. We couldn’t look toward the future until we took responsibility for the past. The first steps were not going to be easy.

“Dedicated disengagement from the Fourth World” required awareness of the tragic patterns of our time, the activities and values that reinforce them, the fear and consequent violence that has characterized these last several hundred years. Despite the security of familiar patterns, despite thinking there are no other options, we have to be willing to step away. Actually, it was to interfere in these tragic patterns that we had prepared for months, even years, for this moment. Only by beginning the process of disengagement, could we align with the heart of the universe. Removing the obstacles, we were able to bare our hearts. Having bared our hearts, we created a habitat for Spirit and gained the guidance and intelligence needed to walk on the earth in the right ways.

We began drumming at 12 noon on December 20th. Brian and Keith Davies brought their djembes and their drumming, sometimes together, sometimes spelling each other, often drumming with others, and continued until 4:30 am on December 21st. Earleir, when we had come up in procession with drums from the yurt at 11 pm, where we had been sitting in council, we found Jonny Nadlman drumming at the fire. He continued without stop, entranced, until after the solstice moment. (The next evening he, his wife, Carrie Dinow and their very young daughter, Ruby, attended council and helped prepare and serve dinner. And so community coheres.)

At 3:15 am, after sitting in ceremony, meditation, council, ritual space for fifteen hours, after keeping the drumbeat for same time, “To send a strong message to Spirit that we are here and sincere in our intentions,” we came to the sacred fire we had consecrated together and made offerings to the Heart of the Universe with which we hoped to be aligned.

When Native American people give a gift of respect, such as tobacco, they often say – four times – “From my heart to your heart.” We were entering, we hoped, into such a connection. “From our hearts to your heart, Great Mother of all Life.” It did not matter if the alignment was a physical reality. It mattered that we were responding as if it were true, as if there were a direct line between the earth, the sun, and the Womb or Heart of Universe. Our sincerity mattered; we were determined to try to stay in such symbolic and spiritual alignment for the rest of our lives.

A most memorable moment was when Lone Eagle, an elder in the Lakota Sioux tradition, spoke of what it means to offer oneself to the Sun Dance on behalf of the people. He is an old maner. He is not well. He often needs a walking stick or assistance. But he is still dancing at the Sun Dance, no matter the blistering sun or his own difficulties. He has and continues to give his flesh. What he and his wife, Morning Dove want more than anything is to walk the Red Path and to live in the right ways.

Offerings: Sound healer, dream tracker, Danelia Wild committed to live absolutely by an offering she had been moving toward for several years. She offered to live by all my relations, by right relationship, no matter what. Binding oneself with such a pledge, is a moral, ethical and spiritual act. It implies a shift to we from I. It refuses dominance and calls forth alliance. It requires constant scrutiny and devotion. It is not a new year’s resolution, quickly forgotten. Speaking about this with Danelia, two days ago, I heard her voice crack with emotion. The depth of her intention still with her.

The Hebrew tradition has language for such an act: “D’vay kut – I bind myself to You.” A pledge between self and the Divine is far more serious than a promise to oneself or another human being. Meeting the Heart of the Universe, hoping to shift one’s self on behalf of a future for all life, carries such solemnity, such significance, and carries joy. The joy of releasing ourselves to our best selves. The joy, even delight, that the slightest shift here makes a great difference there. That the slightest shift now will make a great difference then. The joy of living according to our soul’s wisdom. The joy of the possibility that our lives might really make a difference.

Change doesn’t happen in an instant. It isn’t mechanical. It arises out of a shift in consciousness which leads to different responses and reflexes, to different circumstances – then, suddenly, one is living differently and then we are living differently. With the hope that this might occur – the slightest consistent shift in thousands of individuals creating an enormous difference – people entered meditation or gathered, not concerned with the end of the world, but rather with the possibilities of new beginnings.

As I am editing this piece, Julie Ariola calls. “Everything has changed since the Solstice,” she said. “The patterns of 68 years have to change. I have been given a ‘redo.’ How often does that happen?” We are all called to such changes,” I say, “Every change you make is for all of us. Every success you have, shows us that we can do it as a species.”

Surely, we have all noticed differences in thinking, new assumptions, postulations, new values in the last years, weeks and days. An elegant austerity or frugality replacing conspicuous consumption and flagrant consumerism. Downsizing everywhere. The value of paying for services instead of things. Exchanges.

Simple value shifts. Wearing a heavier sweater in the house, turning down the thermostat to preserve cherished resources. Increasing activity against Keystone, against further oil drilling, against coal, against nuclear plants, against topping mountains and being willing to do without accordingly. Publicly and frequently valuing all the creatures and beings of the earth. Increasingly refusing to see other human and non-human beings as commodities. Using paper carefully, planting trees whenever possible, often as gifts, and, yes, talking to them, offering prayers. Portioning one’s use of water, fuel, even food. Blessing food before eating as a sincere rite of community, setting out spirit plates, making offerings, living reciprocally, valuing relationships, praising and protecting the earth increasingly – a subtly arising consciousness occurring globally.

But there is so much more to leaving the dominant culture, or stepping out of the 4th world than simply limiting or diminishing the familiar ways. Thinking of all our relations creates a new and spontaneous kindness. Once you are in a dialogue with the invisibles, once your life becomes an offering instead of acquisition, everything changes. On Sunday night, at the conclusion of the event, we learned that Kathryn (Mama) Farmer had cut off all her hair in order to express her devotion.

My own offering to the fire was to be even more conscientious about choosing Spirit whenever I discerned the call. No exceptions. This leads to different goals, ambitions, passions, concerns. To live by dream, by divination, intuition, checking and rechecking to be sure I am not being bamboozled by my own desires, and then meeting whatever Spirit calls me to.

I’d had a dream in 2010, which I have written about before, in which I was given a year to become an indigenous woman. I attended that dream for a year, asking each day and at each critical moment, how a native elder might respond, how an indigenous elder would understand a situation, what values needed to be honored, what action needed to be taken to align with indigenous wisdom, what served the land, the community, the future, also water, fire, air and earth. Over time, as you might imagine, I changed. Dominant values fell away, indigenous wisdom inserted itself. Soon I began to see that my reflexes were different. After Solstice, even my dreams have changed. Increasingly, they are about the presence of spirits. I move toward Spirit and Spirit confirms its existence. So I feel encouraged. Encouraged for all of us and the future.

Admittedly, I don’t know how to meet these times. I don’t know how to change the trajectories. I don’t know how to meet a world in which murder, cruelty, rape, assassination, torture and the killing of innocents by armies have become commonplace. But I believe that Spirit knows that there are ways. And I believe that Spirit is able and willing to guide us, if we listen. I do believe this. It is the basis of my hope.

Living by Spirit isn’t always easy, even on the small and personal level. After Cherokee’s sudden death a year ago, I had to yield to repeated divinations that denied me any one of several four-legged companions who seemed perfect in every way. 2012 was for me the year of being broken hearted. It was a year of losses of all kind as it was for so many I know. Month by month, loneliness increased and yet the divinations remain consistent: No! Two weeks ago, I was propelled out of my chair to check the internet for Husky rescues and found a site I had never seen before. The next day, with the confirming divination, I brought Cheyenne home. He is the perfect companion. This is, undoubtedly, his home and community. Beautiful but soaked in urine from the less than adequate conditions, he called out across time and distance to bring him home. His need – not mine alone. All our relations.

Back to the Solstice Daré. Several dreams were at the core of the event. We heard them on Thursday and listened to them again on Saturday. Ending war in ourselves and in the world was central to our concerns, particularly after Sandy Hook Elementary School; the dreams spoke to our distress. We had come together so that the group energy would help us understand the dangerous conditions of our time, so we could disengage and, together, find and commit ourselves to pragmatic life-giving forms. We couldn’t be certain in advance that it would be possible to realize our prayers and intentions through council and ceremonial work, but by Saturday night, many of us, believed that we had actually crossed over, that we were altered (because altared) and so would be living differently.

After fifteen hours of continuous drumming – “to give a strong signal to Spirit” – it began to feel as if the signal had been received and we were on different paths from the ones we had been walking before. Susan Hammond told a dream of harming children and helping them. A mother, a grandmother and a former teacher, she was devastated by the reflection that she had done harm. After Newtown, all of us were distraught about the harm coming to all our children and focused upon what we must do to make their lives safe and vital.

Katja Beisanz told a dream she’d had 35 years ago. It remained in her consciousness even though she had rarely spoken about it. In her dream, “a community, exhausted from constant war, was offered the opportunity to end it. Thinking of the children, the people agreed it was more important to have peace than victory. Then those who had never fought were required to take up swords in order to pierce the hearts of those who had wielded them while looking steadfastly into each other’s eyes. “In healing,” she concluded, “there is a moment when you have to look at something unbearable and bear it.”

Ayelet Berman Cohen dreamed, “If you want, if you choose, there can be an end of war for you.” A year before she had dreamed that she was on an island in a lock hold with an enemy that she was wounding. The enemy couldn’t heal, she couldn’t be free and they couldn’t leave the island as long as the wounding continued. Spirit was speaking to us adamantly: If you, if we want, if we choose, there can be an end to war.

How shall we accomplish this? We don’t know but we see that we are being guided. Our dreaming is changing. We are, increasingly, receiving dreams that resemble the dreaming of indigenous people. In order to honor this gift, we have to live the ways the dreams instruct us.

A week after the Solstice, Sharon Simone dreamed that we are to teach the young children the Four Directions. In the dream, if she could orient herself according to the spiritual dimensions of the Four Directions, she would not be afraid in the wild. Because she is living by dream and divination now, because she trusts the ways to the 5th World, she flew from Los Angeles to Connecticut to teach her grandchildren, five, three and one years old, the Four Directions. Her five years old grandson, the most aware of her young students, woke her each morning to watch the sun come up in the East of new beginnings.

In such difficult times, it relieves the heart and soul to see evidence of a spiritual intervention on behalf of the earth and the future that can guide us to restore sanity and possibility in a broken world. Because indigenous understanding has been violently suppressed through colonization and missionary activity, we have to learn the wisdom ways again. It takes years and we are still very young in our knowing, but circumstances seem to be calling us to new ways. On the third night of the Solstice ritual, we danced.

Two weeks ago, I co-lead a Circle, the Healing Path of Story, focusing upon lived and traditional stories, with the Native American elder and healer, Lewis Mehl- Madrona, M.D. During these days, the dreams that came to a gathering of people who did not know each other spoke repeatedly of the Road, the Path and the Way. One Native American woman told several dreams that indicated to Lewis that she was dreaming the sacred ways that had been suppressed and lost. The dreams and stories gathered us into our common longing for restoration of the real life. It was for a day, simply a familiarly extraordinary workshop, full of wonder and surprise. Then Barbara Mainguy, Lewis’ wife, ritual and ceremonial partner, took out colored cloth, string, scissors and tobacco. Soon she had taught us how to make prayer ties. The circle continued but differently, far more profoundly, as it was also sustained by the underlying rhythm of placing a pinch of tobacco on the cloth, folding, tying, praying, and on to the next. Pinch. Fold. Tie. Pray. Pinch … Pray. We were now in another kind of Circle, this one located in the 5th World.

The Solstice rituals of December 21, 2012 were on behalf of the 5th world. But they were also the enactment of the way of the 5th world. To go toward is to become. Some years ago, Spirit taught me that even, or especially, the healer must make an offering on behalf of bringing healing to the afflicted one. The one who is ill or in pain, calls forth the healer in us. Such a calling is a great gift to receive.

I go out in the mornings of the on-going dry season and offer water to the frog people on behalf of rain. Sometimes the clouds gather in a startling blue sky and the predictions of clear weather are revised toward rain. I only pray for the non-human beings. If the earth is restored, you and I will have everything we want and need. You and I – we don’t matter – we are the obstacles in this time – except as we become the conduit to Beauty. My dreams tell me so.

I dream a passionate discussion of the power of dream images. In that dream, I remember drinking mead in a hotel in Poland after spending three days in Auschwitz-Berkinau. Honey mead in the midst of devastation. Then I buy amber earrings for my mother. Somehow amber is another kind of honey. The honey of preservation. I dream I buy a gift for the Mother in a time of devastation. Maybe the dream means we will save the bees.

In my recent dreams, the spirits look into the great window and laugh. Another time, they come into the house and take what they need but not a penny more. Or I look out of the window onto a magical path winding between small green trees, red flowers and dappled light. In my day life, the gold finches have, after six months or longer, found their way to the new feeder; I can see them as I type this on the computer.

At Daré, our on-going council (fourteen years now) on behalf of personal and global healing, we realized that everyone in the circle at that moment had been at the Solstice Daré and everyone recognized that their lives had changed. Not because the date had come and gone but because they had prepared deeply, entered ritual, engaged in ceremony, and offered themselves. The old ways are true ways if we take them to heart.

December 21, 2012 marked the end of one cycle and the beginning of another. This is the cycle of restoration and beauty. It is also called the 5th World. If we walk the Sacred Road together, it will take us to the 5th World.

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The 19 Ways to the 5th World (see Ruin and Beauty blog and my website, www.deenametzger.com) describe some of the changes of mind to which we are being called. I am teaching A Training Program for the 5th World to understand and incorporate these ways. Individual work, guidance, counseling and mentoring are available for those who wish to be part of this shift through this essential transition. If interested, please write to me at deenametzger@verizon.net.

19 WAYS TO THE 5TH WORLD

This is one guide to how we change our minds sufficiently to live differently and act in ways that will preserve the future and protect the earth and all beings. When we incorporate these ways of thinking, we will no longer be people who do harm. But again, we have to change our minds as we won’t fully know what to do or how to do it until we respond instinctively with different minds, values and reflexes. These 19 Ways indicate the areas where transformation can occur.

The changes required are systemic and cellular. Too often these days, the very framing of the issues limit the possibilities. How will we survive? How will we thrive? How will we prosper? may no longer be the questions, if the WE refers only to humans. We have to free ourselves from the programming, at the least, of the last century. It is a huge task and it is possible. We have allies. They are not all human. The future is possible BUT we have to offer ourselves to it, unconditionally. When we do, guidance occurs. Spirit speaks to us when we open to it.

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The changes we are called to make so that the earth and all beings might survive are extensive and extreme. They require comprehensive and global shifts of consciousness and activity. No one is exempt from such a challenge. As extreme, at this time, as are the dangers to all, are the signs of possibility we witness and experience each day. These are 19 ways that have been communicated to me over the years. They are certainly not the only ways but it seems that each one is essential. They represent a significant change in consciousness from seeking development or vision for oneself to seeking out the precise offering one is being asked to make on behalf of the future. It could take a lifetime to apprentice oneself to even one such way of transformation. We are called to meet each one of them – and perhaps more. We are called to commit ourselves to recognizing and understanding the nature of each one of these, as best as we can, as quickly as is possible. Each day we have less time to enter these sacred ways. As indicated, these are Ways that can best be realized in community, that is with each other and also through a direct and true relationship with Spirit.  Basic to entering and securing a 5th World are alliances with all beings and following the teachings of Spirit.

19 Ways to the 5th World

1. SPIRIT EXISTS.  Spirit speaks to each of us in a particular and shared language.  Entering into a dialogue with the divine. Developing and living according to a spiritual practice that develops from a real relationship with spirit.

2. COMMUNITY. Recognizing and living aligned with community as an essential vessel and means of transformation.

3. COUNCIL.  Entering and trusting the ways of Council, Dare’ and Mandlovu mind.

4. STORY.  Story is a pattern of events and also a path. Learning to listen, to recognize, understand and attend the way of Story and the particular path of healing and transformation it reveals for each one.

5. THE PATHLESS PATH.  Recognizing the path that one has traveled and seeing where one has been taken and the dynamic path that emerges from the journey. Attuning to, developing and being faithful to a spiritual practice on the pathless path.

6. BEARING WITNESS. Bearing witness to the horror and corruption of our history and these times and scrutinizing our lives accordingly.

7. DISENGAGEMENT.  Consciously ceasing our involvement with those forms and values that we,  individually,  believe do harm to human and non-human beings, the earth and the future.  Entering the long and exacting practice of bringing our lives into alignment with our beliefs and understanding.

8. HEALING WAR, PEACEMAKING and THE NO ENEMY WAY.  Committing ourselves to healing war within us and in the world.  Understanding and incorporating the No Enemy Way into our daily private and public ways as best as we can.  Committing ourselves to our transformation from war-traumatized people to peacemakers and visionaries.

9. REVISIONING. Revisioning public institutions of thought and action.  Imagining and aligning ourselves with ReVisioned Medicine, Science, Law, Economic Social systems.  For example, a ReVisioned Medicine practices the No Enemy Way, does no harm and integrates the combined wisdom of medical people and medicine people.  Assuming the equal relevance of indigenous, earth centered, spirit centered wisdom in all reasoning and thinking processes.  Changing one’s mind.

10. INDIGENOUS WISDOM TRADITIONS.  Studying, respecting, honoring, preserving, supporting, allying with indigenous wisdom traditions.  Changing the activities and forms of our lives accordingly from respecting and honoring elders to living prayerfully.

11. DREAMS AND DIVINATION.  Living by Dream, Intuition and Divination.  Reading the signs and then following  other spirit centered ways of knowing.  Yielding to initiation and living accordingly.

12. HEALING.  Recognizing the presence of healing.  Learning the ways of healing.  Seeking out healing.  Becoming a healing presence.

13. MITAKYE OYASIN. Living according to All Our Relations.

14. THE WILD.  Protecting, preserving, sustaining, bringing healing to the wild, the earth and all beings.

15. THE OTHERS – NON HUMAN BEINGS.  Recognizing the intelligence and agency of non-human beings and living among them accordingly.

16. BEAUTY AND CEREMONY.  Living according to Beauty, Creativity, Intuition, Prayer, Ritual, Ceremony, Loving kindness and Compassion as essential forms.  Recognizing that Joy is Praise.

17. SILENCE.  Valuing and engaging in silence, solitude, formless forms and not knowing.

18. SANCTUARY.  Honoring, providing, becoming sanctuary for all beings by learning the way of the land.

19. ALLIANCES. Fostering dynamic relationships with other groups and organizations working in parallel heartways.

THEN COMMITMENT and stepping through the portal into a different field of understanding and assumptions. Living faithfully according to the laws of the 5th World that mandate serving Spirit and the on-going future.

THE ELEPHANTS ARE CALLING US AGAIN

The Elephant Ambassador January 6, 1999, Chobe Botswana

It has becomes evident that the elephants and animals are truly calling us again in this time of such danger to the natural world. I take it personally, but I know I am not the only one to be called. Most importantly, I am not the only one to respond.

I started writing this to recount a series of events that confirm Spiritual agency and inter-species communication. I seem to be directed to review the ways that the elephants have come to me and the community in the last twelve years in order to understand what Spirit’s call might be now.

in 1999 I wanted to sit in Council with the Elephants. I went to Zimbabwe and from there we went to Chobe, Botswana, and that is how I met the Ambassador. He came to our meeting place at five p.m. at the Chapungu tree, at least three times in three different years. His appearance was incontrovertible. The last time and hour we were there in September 2006, he introduced us to his family and threw us a bone. These stories are told in Entering the Ghost River: Meditations on the Theory and Practice of Healing and From Grief into Vision: A Council.

Some years ago, I was alerted to the concerns of elephants in Assam, India who had occupied an airstrip, not allowing military planes to take off or land. Also a standoff between villagers and elephants in India after the death of one of the elephants. Then there were other difficulties between humans and animals and a series of attacks on humans in India, and around the globe, that seemingly had to do with revenging earlier attacks on elephants, the interruption or prevention of mourning rituals, and loss of habitat. It seemed like a global organized activity on the part of the elephants, but it could also have been a sudden global human decision to notice, not the elephants’ plight, but their anger.

I was able to publish a letter or article in English in an Indian newspaper that suggested ways in which these situations might be remedied respectfully. It was translated and distributed in Hindi, and then the newspaper and my contacts disappeared. But the passage was open long enough time for my writing to reach readers in India though without my learning what impact, if any, it had.

However, it is clear to me that the elephants had put out a call, and several of us received it, were willing to ‘pick up the phone.” I am one of them.

Animal agency in initiating the contact and communicating the dilemma psychically is important here. At the same time of the instances of “elephant rebellion”, births and dreams of births of white elephants were noticed and regarded as were similar births of white buffalo in the United States. Spiritual agency and animal agency. Something beyond our understanding is afoot.

In 2006, the annual meeting of the peacebuilding NGO everyday gandhis, working in Liberia, founded by Cynthia Travis, and to which I am Senior Advisor, opened with Charles Seibert’s October 2006 N Y Times Magazine article, “An Elephant Crack Up?” There was much concern among us about events relating to the elephants including the news that the most revered elephant elder of Lofa Country, Liberia, had either died or been killed. Accordingly, there were many elephant dreams among the Liberians and the extended everyday gandhis network of West Africans and North Americans that guided us to remember how interconnected the elephant people and the human people had once been.

In a later annual meeting, the Superintendent of Lofa county, the Northern Liberian district where everyday gandhis is situated, expressed his desire to find ways for the villagers and the elephants returning from their war-long exile in Guinea, might co-exist. There were several dreams told in that meeting that called us to peacemaking on behalf of the seemingly conflicting needs of the two species.

The Siebert article introduced us to the work of G. A. (Gay) Bradshaw. The Spring journal issue, Minding the Animal Psyche, Volume 83, which Bradshaw edited arrived as I was writing this. It contains an essay, “The Art of Cultural Brokerage. Recreating Human- Elephant Relationship and Community” by Bradshaw and Carole Buckley (Founder of the Tennessee Elephant Sanctuary).

I had already read Bradshaw’s essay, “We, Matata: Bicultural Living among Apes” (Minding the Animal Psyche, Spring Journal Volume 83, Spring 2010, P. 171.) about the common research performed by Susan Savage Rumbaugh and three bonobos. Matata, Kanzi and Nyota Wamba, (Pan paniscus) who live in a “mixed Pan/Homo community.” in Des Moines, Iowa. This seminal essay and the quartet’s seminal work confirm animal agency and intent.

The brilliant title “We, Matata,” refers to Matata Wamba’s thinking in terms of ‘we’ as she was “wild-born in 1970 and lived in bonobo society in Zaire until the age of five. She was then brought with four other bonobos to the Yerkes “field station” at Emory University. Kanzi was born to two bonobos …in captivity at Yerkes….” Matata is “his adaptive mother.” In contrast to “…Kanzi, who is a ‘second generation’ bicultural bonobo, and Matata who is wild born, Nyota, Matata’s grandson is a “third generation” bonobo reared in a bicultural environment. ” The two younger bonobos were influenced early on by modern, western culture and so have, as we have, “been honed by modernity’s dualist traditions and the split world St Augustine. When Matata speaks, she speaks of “we” reflecting a concept of self found in collective, interdependent societies like those in free-ranging bonobo groups in contrast to the individualistic, independent, “I” centered culture of modern, western humans”

Bradshaw’s work records and substantiates animal intelligence and agency. It requires us to rethink and re-imagine the world.

What is distinct about my meeting with the Ambassador and the communication from the Indian elephants, is that these events demonstrate animal agency and transmission. Transmission, that is, receiving wisdom or information through invisible, distant or spiritual agency, is not commonly acknowledged by humans even among themselves.

In 2008, a trip to Tanzania was organized for the peace building team of everyday gandhis including Christian Bethelson, Bill Saa, J.F. Sawo, William Jacobs, and seven young, “Future Guardians of Peace” – all traumatized by the brutal Liberian civil war and yet working together on a multi-tribal peace building team. One goal of the safari was to introduce the peacebuilding team to the wild as the Liberian forests and their creatures have been, and are still being, devastated by the civil war and its aftermath, hunger, in particular.

Arriving earlier, Cynthia Travis, members of her family, and I were met by the young elephant, Spirit Sister, in the Ruaha who orchestrated our meeting and ceremoniously invited and then introduced her brother to us.

When everyone joined us in the Selous, we met the bull elephant, Delegate, after ceremonially bidding the seemingly hidden elephants to be with us. Delegate, who had been obscured in the bush, emerged. He came deliberately to within an inch of our truck. The young people knew we had called him to us and they trusted the moment because they were longing for such a reverential connection with the animal world. It was a matter of deep yielding and trust. Every moment tests us. Trust, however, is no guarantee of safety. One takes ones chances and tries to be alert, respectful and not naïve. This encounter is written about in everyday gandhis’ book, Tanzania Safari and in my essay, therein, “Alliance in the Selous,” where you will also find a photo of Delegate.

From Tanzania, we went to Liberia where we met and interviewed an elephant dreamer who had been visited and protected by elephants for all the years of the war. There, we were, once again, informed that the elephants were eating the crops of the poor farmers, but also, that the elephants no longer had the corridors through which they had traveled for centuries. In recent conversations, Superintendent Kortemai has spoken of the difficulties of providing and protecting the corridors which are increasingly interrupted by modern roads, expanding human habitat and other obstacles.

in July 2010, Cynthia Travis returned from Africa, alarmed by the news that the government of Tanzania has approved a major commercial highway across the Serengeti National Park linking the Lake area Victoria with eastern Tanzania. This will entirely interrupt village culture, the migration of the zebra and wildebeest, and the movements of elephants. (http://www.savetheserengeti.org/issues/stop-the-serengeti-highway/#ixzz176Xez6JY)

In May 2010, listening to the news on the way to the airport, I understood the gravity of the recent hemorrhage in the Gulf. I spent the next four months in active concern about the fate of the oceans and the horrific wound to the EarthSea Mother – its extent is still unacknowledged. (Two co-incident events this first week of January 2011: the announcement that deep sea oil drilling will resume though restoration has not occurred and safeguards – if they can exist – have not been put into place while tar balls are, once again, washing up on gulf beaches.)

In Connecticut, I met Ray Hardy, of The Deer Alliance, a Vietnam veteran who attributes his healing to the presence of the deer. He now devotes his life to their protection. His history, and his life, support the everyday gandhis understanding that peacebuilding, environmental protection and restoration are essentially interconnected.

In 2010, I spent the summer attentive to the many on-going environmental tragedies that are the consequence of human activity. They ranged from various oil spills in the U.S. and Africa, the possibly on-going seepage of oil in the Gulf, to the effects of uranium mining on the Reservations and the danger from radiation released from the fires that surrounded Chernobyl.

We know not what we do. Intellectual, emotional and spiritual numbing has resulted from our being immersed globally, for the last hundred plus years, in violence, cruelty, torture, killing and war. We accommodate, permit and perpetuate what was unthinkable a few decades ago. Violence, whether official, as in war waged by governments, terrorist, or individual, breeds violence. ( As I edit these words, we are learning of the shooting of an Arizona congresswoman, a federal judge, a child, and others in Tucson.) A new psychology that is a pathology, is increasingly dominating the human species. Crippling alienation is passed on between generations as the traumatic mind reproduces itself through the cultural change that it generates. This understanding is exactly articulated by Roberto Bolaño in his masterpiece novel, 2666.

Trauma and PTSD, as experienced by veterans and all war traumatized people, are similarly experienced by elephants and others animals. We learned this from Charles Seibert’s article based upon Bradshaw’s thinking and as further articulated in her stunning book, Elephants on the Edge: What Animals Teach Us About Humanity. The effects of trauma in their different manifestations are also passed between generations and between species

In July 2010, grieving, lost, not knowing what I might do or write, I put myself “on the hill” for two nights and three days of solitude. I was, as the Lakota word, hamblechya, implies, literally crying for vision.

Three essential communications came to me on the hill. I have been contemplating them since.

The first was a demand to us from the wounded EarthSea Mother: “Don’t just bear witness. Be with me! Feel everything I am feeling. Recognize the physical pain of such wounding as has been inflicted upon me. Share my great disappointment in the human species. “Don’t just bear witness. Be with me!”

The second is a call to be a medicine woman for the earth. I extend this call here to those with similar inclinations and devotion: Let us become medicine people for the earth.

The third communication revealed that a reliable, hidden passageway to the restoration of a viable world is a true alliance with all the animals and other beings.

Indigenous people have known how to live in such alliances but they are almost entirely hidden from the western, contemporary world.

“Truly learn the way of alliance. Yield to the intelligence and agency of the other species. Consider the future of the earth, rather than individual concerns, in addressing all dilemmas and issues. Let your work be to bring other two-leggeds into such alliances. Help such true alliances become accepted cultural forms.”

At the end of August, I went on a walkabout to Canyon de Chelly with my husband, Michael Ortiz Hill. On the first night there, praying as I do each day for the restoration of the earth, a rainbow appeared in the sky though there were no rain clouds. We knew it was a covenant, but I still didn’t know, pragmatically, how I was to proceed.

On October 31, I dreamed an ocean of stones without any water. I walked far out on the stone sea, climbing to the crest of a great stone wave. From that perspective, as I looked away from the shore to horizons, I saw only wave after wave after wave of stones. If I went any further, I would be lost without any hope of return. So I made my way back toward the shore. An elder questioned me: “Why did you go so far?”
“I had to see,” I said.” I had to see what it there.” Without approving, he understood.

Recently, I felt the call to travel to the stones to see what would be revealed about the dream. I prepared myself for this journey. I also prayed that I would be given specific directions for these last active years of my life regarding the paths i am to follow to fulfill the mandate.

I went into the studio to journey to the stones. But when I began, the Ambassador appeared and insisted I continue the journey with him. I began again and journeyed accordingly. We met at the Chapungu tree as we had in Chobe. I climbed into the open back of the truck as I had when we first met and showed him, as I had, that my hands were empty, that I had no weapons. He looked in my eyes the way he had, in the flesh, ten years ago.

He reminded me that I had been called to make alliances with the animals, other beings and the spirits, and I had, instead, become preoccupied and overwhelmed with human concerns, activities and forms. Preoccupied with stopping or healing our criminal behavior, I was not able to give attention to what truly matters.

He reminded that on my birthday, I had, once more, asked for a path to assist the future of the planet and I had been given a mandate to learn the way of alliance. I had been asked to defer to alliance in order to find the hidden passageways to the restoration of Creation. When I had asked, it was explained to me that alliance, by its intrinsic nature, was a vehicle of transformation. But I had, it seemed, disregarded this mandate by being consumed with the terrible and grievous crisis of these times: torture, rendition, Blackwater, private armies, mercenaries, child soldiers, rape and mutilation, drones, robots, the wars and violence in Iraq, Afghanistan and Gaza, and the on-going war against the land, the trees, the animals, the elementals; horror everywhere and without end. I was reminded of an understanding I had been given twenty years earlier when studying Kaballah and the Holy Letter Nun: “I had been serving Pharaoh when I thought I was serving God.”

Then the Ambassador took me back to the ocean of stones: “The stones are what the human race has become. You are no longer sentient creatures. You increasingly become the drones, the robots, the weapons that you have invented as you disconnect from, injure and attack the natural world and all its creatures. The only way to save Creation is to re-enter it.”

Then he turned, as he had the first time we had met, climbed the hill behind us and disappeared into the bush.

Within minutes, I received a note from a friend announcing the premiere of a film, “How I Became an Elephant,” that documents the horrific conditions of elephants in Thailand. Elephants used in the logging and other industries for years, no longer needed, unable to be return to the wild, constitute an abused, slave labor force performing in urban areas entirely alien to them.

I left the theater in a similar state of mind to the one that overtook me in 1989, when on a pilgrimage to the Death Camps of the holocaust.

This morning, a friend wrote that she had had a dream of an elephant in the woods. In any accompanying film by the same filmmaker, Coming Home, Lek, the elephant medicine woman of Thailand, brings several abused elephants home to the forest. She has rescued them from the horrific painful and inhuman treatment that elephants suffer in Thailand. She has convinced the local villagers to protect them, arguing that tourists will be far more attracted to their villages to see the animals as they are living in the wild than when the animals, in order to paint, play music, dance, do tricks and give rides, endure great pain and suffering.

After this email, another message from am acquaintance in South Africa included a photo of an elephant in Botswana.

Within another few minutes, Superintendent Kortemai and Christian Bethelson, a former General turned peacebuilder, called from Lofa County, increasingly worried about the elephants eating the farmers’ crops. I immediately told them about the film and the solution Lek is negotiating.

2011: The last few days have been filled with grave concern about global mass deaths of birds and sea creatures since December 31 2010:

Google introduced a map of 30 incidents of mass deaths.
Different newspapers cited:
Hundreds of confused birds plummeting to their deaths in multiple locations in the U.S.
8,000 turtle doves falling dead in Italy with strange blue stain on their beaks.
Two million dead fish found to have washed up on shores in Chesapeake Bay, Maryland.
100,000 dead fish in the Arkansas River.
Dead birds in Sweden exhibited signs of ‘external blows.”
Other events in Arkansas, Kentucky, Louisiana, Brazil, New Zealand and England.

On Epiphany, January 6th, the day I met the Elephant Ambassador in 1999, I journeyed to him again in response to these tragedies. He said:

“Live according to the Code of Benefits. Examine every action and behavior: Does it benefit the earth and all beings? Does each activity benefit elephants, wolves, whales, birds, trees, bees, etc,? If no clear benefit is visible, don’t do it!”
“Why should we follow such a stringent regime?” we ask.
“Because otherwise you, your descendants, everyone will die.”

Then he added:

“Think like an elephant, not like a human. 
Consider each being in your heart. Let your thoughts emerge to meet them. To hold all beings intimately in your heart, at each moment, can provide the understanding necessary to meet this moment.”

The elephants are calling us again. Even now, in the midst of events we do not understand, the call and presence of the animals is heartening.

How have they come to you? How are you meeting the Call?

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