Sacred Earth Philosophy is an experimental memoir/manifesto hybrid from sangoma and writer, Esinako Ndabeni, co-author of Born to Kwaito: Reflections on the Kwaito Generation (2018). Traversing centuries of South African history, Sacred Earth Philosophy casts an eco-spiritual focus on the relationship between colonialism and ecological destruction. Using her understanding of indigenous initiation and knowledge systems as a sangoma, as well as her background in anthropology, Ndabeni delivers a searing personal account of her spiritual path before panning out to a poetic, discursive and stunningly original appraisal of our embattled planet and the technologies of indigenous knowledge systems that could halt its destruction.
Updated with nearly forty new selections to reflect the tremendous growth and transformation of scholarly, theological, and activist religious environmentalism, the second edition of This Sacred Earth is an unparalleled resource for the study of religion's complex relationship to the environment.
Updated with nearly forty new selections to reflect the tremendous growth and transformation of scholarly, theological, and activist religious environmentalism, the second edition of This Sacred Earth is an unparalleled resource for the study of religion's complex relationship to the environment.
A leading spiritual teacher reveals how Celtic spirituality—listening to the sacred around us and inside of us—can help us heal the earth, overcome our conflicts, and reconnect with ourselves. John Philip Newell shares the long, hidden tradition of Celtic Christianity, explaining how this earth-based spirituality can help us rediscover the natural rhythms of life and deepen our spiritual connection with God, with each other, and with the earth. Newell introduces some of Celtic Christianity’s leading practitioners, both saints and pioneers of faith, whose timeless wisdom is more necessary than ever, including: Pelagius, who shows us how to look beyond sin to affirm our sacredness as part of all God’s creation, and courageously stand up for our principles in the face of oppression. Brigid of Kildare, who illuminates the interrelationship of all things and reminds us of the power of the sacred feminine to overcome those seeking to control us. John Muir, who encourages us to see the holiness and beauty of wilderness and what we must do to protect these gifts. Teilhard de Chardin, who inspires us to see how science, faith, and our future tell one universal story that begins with sacredness. By embracing the wisdom of Celtic Christianity, we can learn how to listen to the sacred and see the divine in all of creation and within each of us. Human beings are inherently spiritual creatures who intuitively see the sacred in nature and within one another, but our cultures—and at times even our faiths—have made us forget what each of us already know deep in our souls but have learned to suppress. Sacred Earth, Sacred Soul offers a new spiritual foundation for our lives, once centered on encouragement, guidance, and hope for creating a better world.
Gregory Bateson (1904–1980), anthropologist, psychologist, systems thinker, student of animal communication, and insightful environmentalist, was one of the most important holistic thinkers of the twentieth century. Noel G. Charlton offers this first truly accessible introduction to Bateson's work, distilling and clarifying Bateson's understanding of the "mind" or "mental systems" as being present throughout the living Earth, in systems and creatures of all kinds. Part biography, part overview of the evolution of his ideas, Charlton's book situates Bateson's thought in relation to that of other ecological thinkers. This long-awaited volume opens up this challenging thinker's body of work and introduces it to a new generation of readers.
Placing Native American spirituality in the context of the world's great religions, Sacred Earth contrasts contemporary society's arrogant belief in its own power with native traditions of reverence for the earth. This eye-opening journey through the terrain of Native American spirituality is an urgent call to rediscover and become firmly grounded on the sacred earth again.
HAVING given an account of this whole Work in the first Chapter, and of the method of either Book, whereof this Volume consists, in their proper places, there remains not much to be said here to the Reader. This Theory of the Earth may be call’d Sacred, because it is not the common Physiology of the Earth, or of the Bodies that compose it, but respects only the great Turns of Fate, and the Revolutions of our Natural World; such as are taken notice of in the Sacred Writings, and are truly the Hinges upon which the Providence of this Earth moves; or whereby it opens and shuts the several successive Scenes whereof it is made up. This English Edition is the same in substance with theLatin, though, I confess, ’tis not so properly a Translation, as a new Composition upon the same ground, there being several additional Chapters in it, and several new-moulded. As every Science requires a peculiar Genius, so likewise there is a Genius peculiarly improper for every one; and as to Philosophy, which is the Contemplation of the works of Nature, and the Providence that governs them, there is no temper or Genius, in my mind, so improper for it, as that which we call a mean and narrow Spirit; and which theGreeks call Littleness of Soul. This is a defect in the first make of some Men's minds, which can scarce ever be corrected afterwards, either by Learning or Age. And as Souls that are made little and incapacious cannot enlarge their thoughts to take in any great compass of Times or Things; so what is beyond their compass, or above their reach, they are apt to look upon as Fantastical, or at least would willingly have it pass for such in the World. Now as there is nothing so great, so large, so immense, as the works of Nature, and the methods of Providence, men of this complexion must needs be very unfit for the contemplation of them. Who would set a purblind man at the top of the Mast to discover Land? or upon an high Tower to draw a Landskip of the Country round about? for the same reason, short-sighted minds are unfit to make Philosophers, whose proper business it is to discover and describe in comprehensive Theories the Phænomena of the World, and the Causes of them. This original disease of the Mind is seldom cur’d by Learning, which cures many others; ’Tis like a fault in the first Stamina of the Body, which cannot easily be rectified afterwards. ’Tis a great mistake to think that every sort of Learning makes a Man a competent Judge of Natural Speculations; We see unhappy examples to the contrary amongst the Christian Fathers, and particularly in St. Austin, who was unquestionably a Man of Parts and Learning, but interposing in a controversie where his Talent did not lie, show’d his zeal against the Antipodes to very ill purpose, though he drew his Reasons partly from Scripture. And if within a few Years, or in the next Generation, it should prove as certain and demonstrable, that the Earth is mov’d, as it is now, that there are Antipodes; those that have been zealous against it, and ingag’d the Scripture in the Controversie, would have the same reason to repent of their forwardness, that St. Austin would have now, if he was alive. ’Tis a dangerous thing to ingage the authority of Scripture in disputes about the Natural World, in opposition to Reason; lest Time, which brings all things to light, should discover that to be evidently false which we had made Scripture to assert: And I remember St. Austin in his Exposition upon Genesis, hath laid down a rule to this very purpose, though he had the unhappiness, it seems, not to follow it always himself. The reason also, which he gives there for his rule, is very good and substantial: 1For, saith He, if the Unbelievers or Philosophers shall certainly know us to be mistaken, and to erre in those things that concern the Natural World, and see that we alledge our (Sacred) Books for such vain opinions, how shall they believe those same Books when they tell them of the RESURRECTION of the Dead, and the World to come, if they find them to be fallaciously writ in such things as lie within their certain knowledge?
Manu of us believe that Earth to be sentient or feeling, but we are disconnected from her because we can't understand her vibrations and impressions. Gaia, the sentience of Earth, speaks to us through Pepper Lewis, teaching us how to be attuned to the Earth and to learn from her.
