It was really refreshing to have a conversation with my mate, Dr Thomas Bristow, an expert in ecopoetics, and Senior Editor of the journal i am also an editor for, PAN: Philosophy Activism Nature. Tom wanted to chat about what the Romantic poets – Blake, Yeats, Wordsworth, Byron and co – saw in nature, and in particular what they learnt from listening for the spiritual aspects of the earth. It was a fun yarn and we touched on many aspects of the subject matter, following a handful of questions, or prompts, in a free range flow. Tom called this chat ‘Romantic Vision’ and you can access the video of it here (no pressure, but Tom tells me this may only be posted for a limited amount of time).
But first, i must wonder aloud about the value of literary explorations, poetic conversations, appreciating the Romantics and attuning ourselves to our local ecosystem in an age of planetary destruction. There’s a point in the interview where i admit that Thich Nhat Hanh might be right: perhaps what we most need to do is to hear the earth crying. This is not a very good sales pitch. And it’s probably only true to a certain extent: we are also a miraculous incarnation of consciousness in a primate body, embodying the spirit of life in a fantastically rich way, a celebration waiting to be had. My point is that opening our minds to the Deep Listening that i suggest at the culmination of this chat is not necessarily going to make you happier, but it may very well help you to be liberated from some of the more innocuous yet pervasive limits of your mind. Worth a shot?
To get there, Tom and i talked over the resurgence of European myth in the 18th century, which inspired Romantic poets to personify or anthropomorphise the environment, as a means to address ‘nature’, to represent vast fields of energy, beyond the human scale, and to create textual events that trigger legacies of ecocentric writing and orality. If you’re interested in the historical development of Western consciousness, you might enjoy our riff on how Romanticism worked as a response to Enlightenment. My key term for this was the ‘suprarational,’ which i saw as an attempt to develop consciousness beyond the human, to include our ancient predilection for pantheism, or notion that intelligence is a quality of the universe, or another dimension, which arises with this one (or even as its prerequisite).
This reminded me of the intelligence we find in nature, which is revealed in the way plants reach for the sun, or animals know instinctively how to hunt prey or follow seasons or find their way back across entire oceans to their birthplace. I can’t help but feel that for all of our technological development, the modernised psyche is a truncated version of something that could be far greater, in scope, depth and alacrity. We need to incorporate reason into our toolbox but be ready for so much more, when we open our minds to a conversation beyond the merely human, with plants and animals and places.
“We are leaning our for love and we will lean that way forever” Leonard Cohen
This more open-minded consciousness could also perceive more beauty in the world and thereby require less stuff from human society and production. There’s more to say about how recognising spirit of place can help protect the natural world, but i’m writing that for the next issue of PAN, so i’ll keep the water nymphs and satyrs for then.
When we are alive to the ecomythic dimension of life, human consciousness opens up to what actually is arising in nature, which is other forms of intelligence. This can also be called animism, which indigenous people have always said is real, not metaphorical: spirit beings, spirits of place, and spiritual entities are all other types of intelligent beings, which exist but do not take physical bodies in this dimension with us. They represent life force, sometimes of that place, sometimes from beyond. If we want to learn from them, we have to put aside our historical, socialised self, and enter into a trance of timelessness, beyond our personal foibles and concerns. Even as we are thoroughly enmeshed in capitalism and colonisation, simply by being alive in the world today, we can turn our backs on the worst of it, the most obvious effects it has on our minds, and find ourselves as we also always were and are: trailing clouds of glory, as Wordsworth wrote in his Ode on Intimations of Immortality.
Any true Romantic knows how to love a storm
Tom asked how we get there. I can only humbly suggest we meditate in sand dunes, or under trees, or by a babbling brook (or, if you’re in urban lockdown, on a pot plant and its own mysterious urge to live). A great place to start is with Miriam Rose Ungunmerr, who made the practice of Deep Listening more accessible to the public, especially helpful for non-Aboriginal Australians living on this ancient land.
Then maybe, if we can quieten the voices of our humanity for long enough, we might be able to hear the muses still, as they sing the song of the earth, for those who will listen.
*NB: Please Subscribe, Share, Comment … anything! It’s much more satisfying to write these posts when there is a conversation going on, believe me.*
Whatever we think we know about the immediate future of humanity and our increasingly beleaguered planet, one thing is for sure: in the face of ecosystem breakdown, new viral threats, and the myriad of other crises that continue to mount, our expectations about life will be continuously tested from this point on. And there’s one experience that inevitably follows all the others we are set to face – the trail of panic, anger, shock and awe at each mounting catastrophe, from unprecedented bushfires to devious new infections like the Coronavirus – and that is grief.
We were shocked at the
extent and ferocity of Australia’s fires this southern summer and we are now
showing signs of outright panic in the face of Coronavirus and its resistance
to containment. Given the lack of political will for climate action, we can
expect more communities to be torn apart, both by supercharged climate chaos
and by less dramatic but just as shocking events such as empty supermarket
shelves (wait until the crop failures start to kick in!).
Now is the time to begin to face this new reality. We are at the end of one era and the start of another. As climate scientists proclaimed, the halcyon days of the Holocene are over; welcome to the Anthropocene, wherein humanity has become so technologically powerful and prolific that we threaten the very viability of our planet’s atmosphere. This is a time to demand leadership that cares about our future; but it also a time that cries out for tears, as we relearn how to process our grief at what is happening to us, to our loved ones and our world.
Members of the community were invited to come together and participate in a grief ritual to assist healing after the bushfires. Held at Rosedale, a badly burnt suburb of Batemans Bay on the far south coast of NSW the event was facilitated by Geoff Berry, an ecotherapist and organiser of the local branch of Extinction Rebellion. “People need the chance to really feel and express their grief after crisis, loss or trauma of any kind. Modern society doesn’t do this very well and we need to fill that gap.” said Geoff. People were invited to bring something that they held sacred, or that connected them with whatever mixture of feelings the fires had brought. The ceremony offered a safe space to share feelings and featured some of the classic elements of grief rituals the world over – giving thanks, connecting with the spirit of place, singing together and a water element for cleansing. Pictured: Ecotherapist Geoff Berry leads the group at Rosedale beach. All photos generously taken by Gillianne Tedder.
In the south east of Australia, the fires are finally out. There are even full dams on some farms, bringing welcome relief to farmers and animals on the land. But even as bushfire is replaced by Coronavirus in the 24/7 news cycle, the more mundane, long work begins: of clean up, rebuild, the counting of losses, and the healing, which will be ongoing now for months, years, even generations in some cases. The loss of small businesses in regional areas affected by the fires is already a steady trickle and with it, increased unemployment and heightened risk of mental health issues. This won’t make headlines, unless it adds up to a big enough number to create some fear and trembling about lost GDP.
Pictured: the devastation at Rosedale.
But as we Australians drag ourselves out of astonishment at the fact that we just joined our Pacific Island neighbours at the coalface of the climate crisis, some of us have decided to do something about it. In Batemans Bay, a small town known as the starting point of endless south coast holidays over the years, a small but dedicated local group of the Extinction Rebellion recently held a grief ritual against a stark backdrop of blackened trees and ocean vistas. As with the international group, they protest the lack of political will to act on the climate crisis that is exacerbating it daily. But enacting a grief ritual is also a time-honoured, even ancestral tradition, which is designed to help people affected by loss and trauma.
Pictured: group participation in the grief ritual.
Grief is a natural human
response to tragedy, so it’s strange that it’s not a more prominent part of
current discussions about how we learn to live with our dangerous new world.
Modern westerners are better at getting on with business, reacting and moving
on, than we are at dealing with deep feelings of loss. But no matter where we
stand on anthropogenic climate change, we will be undone, at some stage, by
grief – and this is not all a bad thing.
Grieving allows us to feel what is happening to us in a way that opens up the possibility of something new, as we displace the power of our loss. Since time immemorial, grief has been ritualised, given time and space so that it can be processed as fully as possible. This doesn’t need to be complicated; all that is necessary for grief to be more fully experienced is that it is given breathing space and a supportive environment. When we do this collectively, we confirm each other as well. But we don’t only need to do this for ourselves and for each other: if we want to become adequate ecological citizens, we also need to explore grief for Country, as the Australian Aboriginal peoples call the lands, the animals, the trees, the rivers and even the soils we live on and with. This is something we modern westerners definitely haven’t been very good at acknowledging. Now is the time to admit that blind spot.
Pictured: This can also be done without close interpersonal contact; the grief ritual was performed before the Covid-19 reality and could easily be adapted this new scenario.
Enacting a grief ritual on
Country after the monumental losses suffered this summer is touching material.
The rites follow an ancient pattern, of joining in a circle, speaking
truthfully about our deepest feelings and fears, singing a song of grief, and
allowing tears of deep sadness and rage to spill freely upon the sand. Participants
are invited to bring along an item that connects them to Country and a bowl of
water is used to add a timeless ceremonial element.
We commemorate our losses in
a way that is timeless yet timely, ancestral yet relevant, personal and
collective. Maybe even in a way that will help us to reconcile our relationship
with the first peoples of this Country – and with the earth itself.
We will not be afraid to talk about the climate crisis that fuelled this fire season, as the atmosphere of the earth is warmed by over a degree already, resulting in the extensive and damaging changes we are seeing today. We will face the truth as courageously as possible.
Pictured Geoff Berry, Trish and Jesse on Rosedale Beach
Because the truth may be bitter medicine, unwelcome in an era when corporate-owned media wants to divert our attention from the most dire threat to our planet we have ever faced. But, as the old saying goes, the truth will set us free. Free to act on climate, to build community, to be as resilient and self-sufficient as possible, because our governments have failed us, beholden as they are to vested corporate interests.
We must continue to demand better from politics and business, but we must also take time to grieve for what we have lost, to clear the way for active hope and regeneration, to be refreshed by the beauty of our love for the earth and the life it supports.
Dr Geoffrey Berry is the Australian Representative to the International Ecopsychology Society, an Extinction Rebellion leader, and CEO of the South Coast NSW Aboriginal Elders Association. His day job is in building a trauma-informed caring community. **Please feel free to Share and Subscribe!**
