Showing posts with label independence. Show all posts
Showing posts with label independence. Show all posts

Friday, August 14, 2015

Thoreau


Henry David Thoreau had a mind that was intelligent, complex, and rigidly righteous.  He was born in Concord, Massachusetts in 1817, into a family of uppity Unitarian abolitionists.  After attending Harvard, he worked as a schoolteacher for a few years.  Later, he lived with Ralph Waldo Emerson, serving as a tutor, handyman, and editorial assistant.  Emerson took him under his wing, and encouraged his literary efforts.  Emerson owned land on Walden Pond, and he allowed the young man to build a cabin there.  Living by the pond led to experiences that inspired Thoreau’s classic, Walden. 

Thoreau built the cabin at age 27, and moved out at 30.  His thinking was not yet set in concrete, and it wandered to many regions in the world of ideas, tirelessly searching for eternal truth.  He read the ancient classics in Greek and Latin, and discovered that enlightened philosophers preferred paths of voluntary simplicity.  He adored Native Americans, because they thrived in wildness and enjoyed a simple life.  He worshipped nature, and loved spending time outdoors.

Unfortunately, he was born during a diabolical hurricane of what is now called Sustainable Growth™.  Concord was becoming discord, as the ancient forest was replaced with gristmills, sawmills, cotton mills, a lead pipe factory, and a steam powered metalworking shop.  It was rare to stroll by Walden Pond in daytime and not hear whacking axes.  Railroads were the latest fad for rich folks.  Countless trees were hacked to death to provide millions of railroad ties.  By 1850, just ten percent of the land around Concord was forest, and wild game was getting scarce.

Obviously, the residents of Concord were not philosophers aglow with timeless wisdom.  They were also not wild folks who had lived in the same place for thousands of years without destroying it.  These new people acted crazy!  They were possessed, out of their minds, infected with the highly contagious status fever.  They burned up their precious time on Earth in a furious struggle to appear as prosperous as possible — fancy houses, cool furniture, trendy clothes.  If a monkey in Paris put on a traveler’s cap, then every monkey in America must do likewise.

Thoreau was not impressed.  “A man is rich in proportion to the number of things which he can afford to let alone.”  In 1845, he moved into his tiny new cabin.  He hired a farmer to plow two and a half acres (1 ha), and then planted a bean field.  Using a hoe to control the weeds proved to be far more challenging than his fantasy of humble simplicity.  The net income for a summer of sweat and blisters was $8.12, far less than envisioned.  He learned an important lesson, and this experiment was not repeated.

A low-budget life of simplicity required a low-budget diet.  Thoreau’s meals majored in water and unleavened bread made from rye and corn meal.  Over time, he lost interest in hunting and fishing.  “I had rarely for many years used animal food, or tea, or coffee, etc.; not so much because of any ill effects which I had traced to them, as because they were not agreeable to my imagination.”

The second summer included a pilgrimage to Maine.  He had a gnawing hunger for genuine wilderness that Concord could not satisfy.  He also wanted to meet real live Indians, and be invigorated by their purity.  Alas, Mount Katahdin was a rugged wilderness without trails, and the philosopher from Harvard was shocked by how difficult it was. 

Big Mama Nature gave him a swift dope slap.  In The Maine Woods he recorded her harsh words.  “I have never made this soil for thy feet, this air for thy breathing, these rocks for thy neighbors.  Why seek me where I have not called thee, and then complain because you find me but a stepmother?”  This nasty wilderness “was a place for heathenism and superstitious rites — to be inhabited by men nearer of kin to the rocks and to wild animals than we.”

His experience with the Indians also disappointed him.  After 200 years of colonization, their traditional culture had long been bludgeoned by smallpox, whiskey, missionaries, and civilization.  “Met face to face, these Indians in their native woods looked like the sinister and slouching fellows whom you meet picking up strings and paper in the streets of a city.  There is, in fact, a remarkable and unexpected resemblance between the degraded savage and the lowest classes of the great city.  The one is no more a child of nature than the other.”

Sadly, Thoreau never experienced a community that was fully wild, free, and at one with the land.  He returned to Walden, a tame and comfortable place, and buried some fantasies.  He wasn’t at home in wilderness, and he wasn’t at home in civilization.  Could he find peace somewhere in between?  He soon packed up his stuff, left the cabin, and returned to the Emerson home.  He had learned a lot from 26 months of solitude, but he was wary of getting stuck in a rut.

After eight years of work, and seven drafts, Walden was published in 1854.  It caught the world’s attention, and he finally had a steady stream of income.  Thoreau’s sister died of tuberculosis in 1849.  His father died of tuberculosis in 1859.  In 1862 it killed Henry, at the ripe old age of 44.

He had spent his life trying to find a beautiful, healthy, and ethical way of living.  His education prepared him for a life in civilization instead, loading his mind with myths, hobbles, and blinders.  Thoreau was well aware that his society was on a dead end path.  Its citizens robotically submitted to the peer pressure of their culture.  They could imagine no other way to live.  The only thing they could change was their clothes.  Consequently and tragically, “The mass of men lead lives of quiet desperation.”

His core message was “explore thyself” — question authority, question everything, every day.  Never assume that you are crazy, and never assume that your society is normal and sane — it is not!  Stay away from status fever, and the living dead that suffer from it.  Go outdoors!  Live simply!  Live!  Live!  Live!

Thoreau’s world was deranged.  But viewed from the twenty-first century, it looks far less crazy than our nightmare.  He gathered chestnuts by the pond, a species that would later be wiped out by blight.  The skies were often filled with passenger pigeons, now extinct.  Millions of buffalo still thundered across the plains.  He drank water directly from the pond.  There were no cars or aircraft.  Most folks moved by foot or horse.  They did not live amidst hordes of strangers, they knew each other.  None spent their lives inside climate-controlled compartments, staring at glowing screens. 

Henry would have hated our world.  His mission was to live as mindfully as possible.  “I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.”

Thoreau, Henry David, Walden, Ticknor & Fields, Boston, 1854.  Download 

Thoreau, Henry David, The Maine Woods, Ticknor & Fields, Boston, 1864.  Download 

Sims, Michael, The Adventures of Henry Thoreau, Bloomsbury, New York, 2014.

Monday, July 16, 2012

Ojibway Heritage

What would it be like to wake up every day in a sane, healthy, life of wildness and freedom?  Imagine stepping outside at dawn, and observing a landscape that remained as the creator made it, undefiled by the catastrophe of industrial civilization — a gentle misty morning of peace, fresh air, and good energy.  You pause and offer a prayer of gratitude, giving thanks for the gift of another day to celebrate the perfection of creation. 
This is not easy to imagine, because we no longer live like human beings.  Our culture provides us with almost no information about living in harmony with the land, because that is not the nature of our culture.  Memories of our own wild ancestors have been erased by the passage of time, and by the sharp turn we made when we surrendered our freedom.  We have forgotten who we are, and how to live.  We are lost.  Our entire way of life is lost.
Basil Johnston’s book, Ojibway Heritage, pulls back the curtains, and allows us to explore a healthy way of life.  It’s disturbing to read this book, because it illuminates how far we have strayed from the path of balance and good life.  It carries us to a sacred mountain, far above the toxic smog of civilization, and helps us remember things of great importance.
Johnston is an outstanding storyteller.  His book describes Ojibway culture to those who are not close to it, in a manner that outsiders can easily comprehend and appreciate.  We learn about wild freedom — a way of life similar to how our wild ancestors once lived.  It’s a world of sharing and cooperation, honor and morality, a world of overwhelming reverence and respect for the natural world and the family of life.
The Ojibway people inhabit a vast region in the middle of North America, on both sides of the US-Canadian border.  They have always avoided the political unification of all Ojibways because they cherish independence.  Nothing was more abhorrent to them than the notion of submitting to control.  They were free people who enjoyed living in free communities.
Community had greater importance than the desires of the individual.  Each individual was entitled to food, clothing, shelter, personal inner growth, and freedom.  For all other matters, the permission of the community was sought.  The people were consulted for guidance, so that the custom and will of the community was respected.
Each community had chiefs for various purposes, and they became chiefs based solely on their merits.  If anyone lost respect for a chief’s abilities, they could ignore him.  His influence was based on persuasion, not authority.  Those who followed his lead did so voluntarily.
Stories were powerful cultural tools.  They encoded the moral principles of the society.  Always tell the truth.  Respect your elders.  Always be thankful for food, for life, and for your powers.  Seek wisdom and peace. 
Stories provided guidance on hunger, courage, generosity, fidelity, creation, death, transformation, history, and all matters that related to life and being.  On a simple level, a child could find meaning in them, but they could also be understood on deeper levels by adults and elders.
Males were expected to quest for a vision.  “No man begins to be until he has seen his vision.”  Every person had different gifts and powers, and the self-discovery of vision provided purpose and meaning for their existence.  Women fulfilled their existence by bringing life into the world, so a vision was optional for them.
Boys were ready to begin questing for their vision by the age of 12 to 14.  They would be ceremonially purified, and then spend four days alone in a remote quest lodge, with no food.  Rarely was the first attempt a success.  Sometimes nothing happened, and sometimes the vision was incomplete.  Quests were made every year, until a complete vision was finally received.  A man was not considered to be an adult until he received his vision.  One fellow didn’t receive his vision until he was 50.  This was not a cause for shame.
Your vision was personal and private, not to be shared.  You had a sacred obligation to pursue and complete your vision.  Straying from your path was not unusual, but it was seen as betraying your vision, and “such a state was tantamount to non-living in which acts and conduct had no quality.”  To avoid this, men and women went on annual retreats to review their lives, and verify that they were still on their true path.  The Ojibway were big on living with integrity.  I like that.
They were also big about personal independence.  “The individual and his individuality were inviolable; his vision was equally inviolable.  No person was to surrender to another; no person was to seek dominion over another man or woman.”  They weren’t into playing master and servants.  Likewise, no person could own the land. 
Johnston talked at length about healers.  There were both medicine men and medicine women.  A few boys and girls displayed special gifts of curative power, and they were trained in the art of healing.  Part of the training process was observing what animals ate when ill, because they possessed knowledge of medicinal plants.  Some of the trainees became herbalists, and others advanced to become philosophers.  Illness was seen to be a punishment for a failure to live a good life, so healers attempted to guide patients back to upright living.  They analyzed dreams, and provided advice.
Every year, healers gathered for the Midewewin ceremony, by invitation only.  The initiation process took at least four years, before a healer earned the full rights and privileges of membership.  An important component of the healer’s initiation was learning the history of the Ojibway people, so that they had a solid understanding of the path of life, and the gifts received from the grandfathers and grandmothers.  People couldn’t enjoy good health and good life if they were disconnected from their history.
This book reminds us of who we once were, in the days of our wild ancestors.  It allows us to gaze into a mirror and observe the wounded beings that we have become.  It presents us with a portrait of a coherent culture, living intimately in harmony with nature.  We see a beautiful picture of what life could be like, following the collapse of industrial civilization, several generations down the road.  It’s precious information for people who are in contact with reality, and seeking dreams for a better tomorrow.
A better tomorrow will not come to our descendants automatically.  It must be envisioned, and then the vision must be fulfilled.  “A man or woman begins to learn when he seeks out knowledge and wisdom; wisdom will not seek him.”
This is a small book, but it’s loaded with fascinating information.  I have just scratched the surface here.  It’s an important message.
Johnston, Basil, Ojibway Heritage, University of Nebraska Press, Lincoln, 1990.  [Originally published in 1976.]