Showing posts with label James Swan. Show all posts
Showing posts with label James Swan. Show all posts

Thursday, April 4, 2024

The Spirits of Place: Renewing the Conversation

 

 "I experienced contact with something or someone sentient and much greater than my individual self. I had experienced contact, even momentary communion, with the "essence" of what could be called a transpersonal presence. Afterwards I was told by the local shaman or caretaker that I had met with the guardian spirit of the place.....Pilgrim Martin Gray described a (similar) unification experience he had while attending a Shinto religious festival."

Debra D. Carroll "From Huacas to Mesas"
DIALOGUES WITH THE LIVING EARTH, James and Roberta Swan (1989)

Having seen recently a film recently about the mysterious elemental beings of Japanese folklore I found myself remembering my own fascination with the "Numina", the presence of place I have often felt in special places.  Or even in not so special places as well.  

In light of climate change, and the loss of species happening every day,  I personally think that developing "mythic mind" and opening a "conversation with place" is important.   ................and thinking about the numinous, intelligent, living  sense of "presence" I have experienced so many times in nature, and in particular in power places.  

I have a book (which I greatly value and have on display) by  Martin Gray, who spent some twenty years of his life visiting sacred places around the world as an international  pilgrim. ( I take the liberty of sharing below an article from his amazing book, SACRED EARTH.**)

I myself have experienced things "paranormal" at places of power, inexplicable experiences that include heightened energy, dowsing rods that go crazy or "helicopter", orbs, strange photographs, dreams, visions, and other phenomena.  Some of those places, if I pause to consider, influenced me to make changes in my life that were  significant. 

"The Lady of Avalon" (artist unknown)

 
the Tor 

When I climbed the Tor in Glastonbury,  I remember that  all my photos were oddly infused with violet light.....which is the color   associated with the Lady of Avalon, the "Numina" or Genus Loci of Glastonbury. My camera hasn't taken "purple photos" before or since. 

I remember when I was living with with my former husband in upstate New York in the 90's. Where we lived was a rural area rapidly being built up with industry. One of the mysterious places in the area, to me at least, was a field I used to visit. To get to that field, which bordered our property, one had to go through a kind of obstacle course - you crossed an old stone wall, immediately ran into a rusted barbed wire fence, and then tramped through a barrier of poison ivy, grape vines and small trees.

Braving all of this, a beautiful field appeared.  Bordered on all sides by trees, you could stand there in the tall grass, or the snow, and see nothing of the warehouses or homes nearby. It felt, oddly, as if it was somehow protected, as if you entered a special, quiet, mysterious place. The land had obviously once been worked, but it had been left fallow for many years, and in the center  of the field, if you looked, was a  "fairy circle". Small trees, bushes, even tall grasses formed a surprisingly visible circle. With my divining rods, I found there was a ley crossing in that exact spot - the rod "helicoptered" and whirled.

We  were actively involved in Earth based spiritual practices, and my ex  facilitated an enthusiastic  men's group. One night when the moon was full the group, energized by drumming, decided to visit the field. There was snow on the ground, and as the young men strode to the stone wall, something pushed two of them into the snow! Being young, they got up and chose to go forward again - and something  pushed both of them backwards once more! They fell on their behinds in the snow! This was apparently enough moonlit strangeness for everyone, and the group  turned around and went home. 

The next day, we took offerings to the edge of the field. I remember placing crystals and flowers on a stone, and as I did, I felt such an overwhelming sense of sorrow that tears ran down my face. I believe I was feeling the sorrow of the guardian spirit of that place.  It was a very intense feeling, and sadly, a  year later there was an oil spill in a nearby truck depot, and the wetlands that bordered "the Field" suffered tremendous ecological damage, and a big tree we associated with our "Green Man" died.

I don't know what the "meaning" of this experience was, except that I and my former husband experienced communion with an intelligence of nature that belonged to that special place.  Perhaps it was the "Guardian" of that place?  The Numina that cared for it, the spirit that sensed the advance of industry that would destroy the beauty and ecological balance that was there?  I can't know, I only remember what I recount in this story.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Non-corporeal Beings: 
The mysterious influences of spirits, devas and angelic beings associated with sacred sites


Sages and seers from antiquity have repeatedly remarked that the dimension we see with our physical eyes is not the only dimension of existence. Many other realms exist and within them a variety of beings, spirits, energies and entities. Traditional peoples the world over have spoken of the existence of these presences, calling them such names as elves, gnomes, leprechauns, devas, fairies, genies and ghosts.

Since time immemorial humans have sought contact with these unseen forces. Shamanic practitioners communicate with the spirits of animals, ancestors and the plant world. Psychics, clairvoyants and mediums conduct séances to speak with entities from nonvisible realms. Religious mystics affirm the presence of angels, deities and other heavenly beings. Whatever we choose to call these entities, and however we attempt to explain them, it is certain that something mysterious is happening in dimensions other than those perceptible by our normal senses of sight, hearing, touch and smell.

These mysterious presences seem to be especially concentrated at the power places and sacred sites. In some holy places, particularly those of remote forest and desert tribes, these unseen presences are the sole focus of ritual activities. No Christian church or Buddhist temple will be found there, only a small shrine indicating the abode of some nature spirit. In the world's more celebrated pilgrimage shrines, these presences receive less acknowledgment than the primary religious deities. While the presence of the unseen forces usually long precedes the arrival of the historical religion that now maintains the pilgrimage shrine, those forces are frequently denied, dismissed, demonized or given only marginal importance. In the temples of Burma where we find great monuments to the Buddhist faith surrounded by small shrines dedicated to a host of pre-Buddhist spirits called Nats. In the Christian churches of Europe, Britain and Ireland flow springs long ago dedicated to pagan earth goddesses. And in the courtyards of enormous south Indian temples stand numerous small shrines housing various spirits called yakshas, nagas and asuras.

These unseen forces may affect pilgrims without their having any knowledge of the forces, or they may purposely be summoned to appear by the performance of ritual actions and invocations. Traditional rituals practiced at many shrines are potent, time-honored methods for invoking various spirit forces. Such methods are not the only way to summon the mysterious powers. Focused mental intention is an effective method of invocation, and prayer and meditation are the tools of spirit communication.

It is beneficial to first learn something about the nature or character of the spirit entities that inhabit a sacred site. Reading guidebooks concerning the mythology and archaeology of the site or questioning shrine administrators and priests are good approaches. The unseen forces will be described in terms such as spirits, devas or angels. These terms are simply metaphors for the actual character or personality of the forces. These terms also serve as metaphorical representations indicating how the forces will psychologically and physiologically affect human beings. Next, carefully consider the character of the unseen forces dwelling at a sacred site - this important point should not be lightly dismissed. Those forces may have either beneficial or disturbing effects on different people. Invocation of unseen forces at sacred sites is a powerful practice. It is important to exercise caution lest unwanted forces be admitted into an individual's personal energy field.


Martin Gray

The Chalice Well,  Glastonbury

"There is an earth-based energy available to human beings, concentrated at specific places all across the planet, which catalyzes and increases this eco-spiritual consciousness. These specific places are the sacred sites discussed and illustrated on this web site. Before their prehistoric human use, before their usurpation by different religions, these sites were simply places of power. They continue to radiate their powers, which anyone may access by visiting the sacred sites. No rituals are necessary, no practice of a particular religion, no belief in a certain philosophy; all that is needed is for an individual human to visit a power site and simply be present. As the flavor of herbal tea will steep into warm water, so also will the essence of these power places enter into one’s heart and mind and soul. As each of us awakens to a fuller knowing of the universality of life, we in turn further empower the global field of eco-spiritual consciousness. That is the deeper meaning and purpose of these magical holy places: they are source points of the power of spiritual illumination."

Martin Gray

 Sacred Earth

** Sacred Earth is written and photographed by Martin Gray and is the culmination of twenty-five years of travel to hundreds of sacred sites in more than one hundred countries.  Gray’s stunning photographs and fascinating text provide unique insight into why these powerful holy places are the most venerated and visited sites on the entire planet. Maps adapted from the National Geographic Society show the locations of all the sites presented, and a thorough appendix includes a comprehensive list of over 500 of the world’s sacred sites.  The book can be purchased from the author on his website:  www.sacredsites.com

Thursday, February 10, 2022

Reflections on Sacred Places

 

Avebury

“There are no unsacred places; there are only sacred places and desecrated places.”

― Wendell Berry

I've been rather saddened lately to realize that long distance or international travel may not be in the cards for me anymore.  I had thought to go to England again this year,  but with increasing chronic pain from arthritis and loss of mobility,  I realize it's not feasible.  I will at least go into the studio this summer, Goddess willing, and to that end I'm trying now to create a flow and a plan that will allow me to travel internally, if not externally.

I've been thinking about what my life long passions are, of what I could perhaps share that could contribute, return a bit to the gratitude I feel for  the  great gift of my own long life.  I keep coming back to that deep sense of the living Earth, the sense of presence I have always felt when in nature, or in the garden, at hot springs or at the ocean......how magical those numinous moments of "communion" have been for me.  Moments dowsing for "ley lines" or water.  Moments spent walking on the land, random visions or insights that just occured and I was receptive to hearing, to remembering what I heard.  Like hearing a voice at the Chalice Well say "Covenant Garden". 

 Synchronicities, such as seeing a shimmering "green heart" in the grass, at just the  right moment.  The transformative  power I have felt at sacred places I have visited, equally, the intimately transformative powers or presence I have felt in places no one thinks of as particularly sacred.  And yet, they are.  It may well be that our intention,  or simply our love and friendliness, can make a place sacred. 

This experience of the Numinous, of  "Spirit of Place", which ecologist and philosopher James Swan has written eloquently about,  is something I know we, as a planetary civilization,  need to regain in all of its diversity.  Something we need to regain experientially through pilgrimage, and through the expressive and intuitive  language of myth, poetry and art.  



In 2018 I went to England  to attend a Gatekeepers Conference called "Dreaming the Land:  Working with the Consciousness of Nature" .  I spent time again among the Stones of Avebury, the great prehistoric sacred landscape that includes Silbury Hill, and in all probability included the famous Stonehenge site as well.  I re-visited the White Spring and Red Springs of Glastonbury,  and renewed my aquaintance with the "genus loci" of the Chalice Garden there.  I had hoped to bring that inspiration home, and speak about it and a presentation called EarthSpeak arose from it.  Then Covid happened, and many other concerns, and I have not really followed through with my intentions to somehow create art works about those experiences, those insights, those visions. 
 
How does the Earth speaks to us?  I have not really begun that endeavor yet.  But others than myself have, many  others!  I remembered a conversation I had once in a coffee shop in Soho, in New York City, with an artist named Caroline Beasley Baker  who so kindly agreed to allow me to interview her about her visionary art works.  She spoke about the "Dreaming Earth":

"I once had a wonderful dream. I dreamed I was riding across the Australian desert at night. I was on a bus, and everyone was asleep. I looked out, across the dark, and saw, rising up out of the desert floor, these incredibly beautiful murals, in huge caverns lit by firelight. I knew they had been made by some consciousness predating humanity, that they had been here for millennia. They had never been seen in the world before, and were now rising up to the surface of the Earth.  Those paintings were more glorious than anything I've ever seen in my life! At the end of the dream, a voice said to me, "Caroline, that's the Earth dreaming".  The Aborigines believe that everything rises from the Earth, everything rests in the Earth and emerges when its time. That's what my dream was about: the Earth dreaming and awakening."1.

I felt like sharing here again  an article by James Swan, who has written extensively about the  intelligence of the land, and has been a continual inspiration to me over the years.   Dr. Swan has published numerous books about the Spirit of Place.   His book "The Power of Place" draws on  26 presentations drawn from the five year Spirit of Place symposium  held in the US and Japan between 1988 and 1993.  I wish the symposium was still happening, because its importance to changing consciousness is more vital than ever.      


  "If you have come upon a grove that is thick with ancient trees which rise far above their usual height and block the view of the sky with their cover of intertwining branches, then the loftiness of the forest and the seclusion of the place and the wonder of the unbroken shade in the midst of open space will create in you a feeling of a divine presence, a Numen.” ............Annaeus Seneca junior


The Spirit of Place Symposiums: 
 Seeking The Modern Relevance of Ancient Wisdom

By James A. Swan, Ph.D
________________________________________
"Modern man will never find peace until he comes
into harmony with the place where he lives." 

Carl Jung (Pantheon, 1964)
________________________________________

Introduction

The ancient Greeks spoke of the "genus loci," or spirit of a place. They sited a shrine to honor the Earth Goddess Gaia at Delphi in Greece because the unique personality or spirit of that place was divined to be especially suited to Gaia residing there. Understanding the forces that drew the early Greeks to reach that decision may well be a concept that is at the very root of developing sustainable human societies on earth and creating tourism programs that maximize the unique values of each destination.

Like trees, the human spirit needs roots, and a primary root of the psyche is in the land. Psychiatrist Carl Jung was an explorer of those deeper regions of the mind, the unconscious, where symbols and primal energies originate. Jung declared there were two types of unconscious: personal, which is unique to each person, and collective, which is shared by all humans, and seems to have loose boundaries with other objects and creatures (Dell, 1968). In our sleep, the unconscious comes to the forefront, and Jung observed that people tended to have dreams of a similar archetypal nature when sleeping at certain places. Jung called such place perception "psychic localization," and asserted that it was an important part of human nature.

East Indian scholar Ananda Coomaraswamy agreed with Jung about the unique association between place and consciousness and noted that myths were frequently linked to certain places. He coined the phrase "land-nam," a term derived from the Icelandic tradition of claiming ownership of a place through weaving together a mythic metaphor of plants, animals and geography of a place into a unique mythic story (Luzac, 1935).

The spirit of place plays a strong role in traditional societies, where it is commonly held that each place has a personality and some places are associated with spiritual sentiments. Ancient wisdom deserves respect and preservation, but what additional value may such concepts as the spirit of place have for modern society?

The Spirit of Place Symposiums

From 1988 to 1993 my wife Roberta and I produced a five-year series of annual symposiums -- The Spirit of Place: The Modern Relevance of An Ancient Concept -- seeking to help restore the wisdom of the past about the significance of place and explore its meaning to modern times.

Each symposium was begun with an open call for papers, inviting people from all disciplines and cultural heritage backgrounds to share in a common quest for understanding the subtle power of place. Nearly 300 speakers participated in the programs, four of which were held in the United States -- University of California at Davis, Grace Cathedral, Mesa Verde National Park, and at the San Rafael, CA, Marin Civic Center designed by Frank Lloyd Wright -- and one was held in Sendai, Japan. Speakers represented disciplines as diverse as aerospace engineering, biophysics, psychology, architecture, biology, law, history, anthropology, music, dance and art. Members of 20 different American Indian tribes participated with speeches, music singing and dancing, along with others from Eskimo, African, Polynesian, and Oriental ethnic backgrounds. The rule that was used to organize such a diverse group was that they had to participate as peers, equal experts in whatever their profession. 

Thus panels blending a salmon fisherman with a physicist and an aerospace engineer with priest and a farmer became a common search for truth where many new alliances were forged. At each program, we concluded with a performance inspired by special places. Artists who performed included flutists Paul Horn and R. Carlos Nakai, dancer-choreographer Anna Halpern, keyboard artist Steven Halpern, Japanese recording artist Jun Hirose, and the rock-fusion band Earth Spirit.

Lessons of The Spirit of Place

In producing these programs our principle goal was to explore the modern validity of this ancient concept. We did not to try to start a spirit of place movement. Rather, we hope that what has taken place will set the stage for others to conduct programs that will advance our understanding of the power of places everywhere.  In these five programs, listening to nearly 300 speakers, formally and informally, we heard common themes emerge. The following are some of these shared areas of agreement:

1)Among indigenous cultures all around the world, the belief in the existence of special places of power and spirit seems universal. It is commonly believed that some places have spiritual powers, and these places are normally seen as cornerstones of traditional cultural belief systems. Modern society has often not paid much attention to sacred places, which is a source of great concern to traditional cultures. Another concern is that modern cultures tend to see places as only having value to the past or to other cultures, rather than to society in general.

2) At each of the five Spirit of Place symposiums researchers and designers from many disciplines agreed that gaining a sense of place is a very important part of their work, yet there is very little research on this topic or professional organizations seriously investigating the topic. Modern people are often aware of the unique spirit of a place, but do not have a vocabulary to express their feelings, except through art.

3) A characteristic style of art seems to arise from a geographic region; it is a voice that speaks to us through indigenous art of the spirit of that place. Drawings, paintings, carving, sculpture, stories, songs, poetry and dances, are all fed by the spirit of a place. The artist's mind is not so encumbered by the constraints of intellectual reasoning and so it becomes a more clear channel for the unconscious to expressed. He or she gives voice and form to the spirit of the land.

4)The experience of place is multi-faceted and influenced by culture, personal uniqueness and modality of awareness. There may be many more sensory processes by which we perceive the earth and nature than modern science and psychology are willing to admit. Ancient traditions such as Chinese Feng Shui assert that we have at least 100 senses to perceive place. The needs of modern society for ecologically conscious design suggests that in the training of designers we should seek to cultivate the inner designer as well as training professional skills.

5) Each place has a unique quality which in turn influences what can best be done there.
The built environment can serve as an amplifier of the powers of a place, or it can negate the influence of locality, yielding what Frank Lloyd Wright called "cash and carry architecture." Architecture and design that honors the spirit of place and gives it meaning and form expresses beauty and nourishes health and creativity. Architecture is ultimately a ritual in structural materials.

6)The act of making a pilgrimage to special places is among the oldest acts of human respect for nature and spirit, and one of the least understood and appreciated by modern society, despite the facts that we undertake pilgrimages by the millions each year. Psychology needs to better understand the value of pilgrimage to human life as it may be one of the most important ways that we can discover our meaning, find health, and be inspired, as well as build reverence for nature.

7)The lack of feeling connected to a place, especially a place where one lives and works, can be an important source of mental and physical stress. People need to feel peaceful where they are, and maintain a psychic connection with a place of natural beauty if they do not reside in one. Actor James Earl Jones, who gained his awareness of the power of place by growing up on a dirt farm in northern Michigan has observed: "I have always thought it quite wonderful and necessary to keep connected to nature, to a place in the country landscape where one can rest and muse and listen" (Chas. Scribner's Sons, 1993).

8) Geomancy is the spiritual parent of modern design. Many ancient geomancies understand the importance of the relationship between place and personal experience and take elaborate measures to insure people are harmonized with the spirit of a place. When principles of design from Feng Shui and other geomancies are applied to modern buildings and communities, positive results occur. We need to set aside our limiting beliefs and appreciate the power of such approaches in the same fashion that western science has acknowledged the healing values of acupuncture, even though modern science cannot prove the existence of the life force chi and other geomantic concepts.

9)Modern science is beginning to measure the subtle properties of place. We now know that air ions, electrical and electromagnetic fields do influence health and well-being. More research needs to be devoted to the study of subtle environmental fields. Documenting the existence and value of these fields, may well lead to a whole new art and science of design with modern science and ancient wisdom working together.

10) In a Spirit of Place keynote, psychologist Robert Sommer observed that people can become "a voice" for the spirit of that region as much as for a human community or a relationship. John Muir, for example, seemed to embody the spirit of Yosemite Valley. The Lakota holy man Black Elk was a voice for the Black Hills of South Dakota. Rachel Carson was inspired by Cape Cod to write about "the sense of wonder" in nature as well as the dangers of pesticides to ecological balance. Becoming a voice for the land creates a "psychic anchor" that seems to be important to mental health.

11) The spirit of place concept is less understood by modern society, and one result is that conflicts about the value of place can and do arise between traditional and modern cultures.It is easy to flame the fires of conflict in such situations, creating enemies to raise funds to wage wars that should never have to exist. This kind of self-righteous scapegoating is as exploitive as developers who wish to commercialize sacred places for the sake of pure profit. The more difficult task is to build bridges of respect and cooperation between traditional and modern cultures, but it is the only path that can lead us to greater harmony and understanding.

12) We need new laws and land-use categories that facilitate honoring the power of place, including recognition of sacred places. Creating the public policies that yield such laws will require cross-cultural communication, cooperation and understanding unprecedented in modern society.

Conclusion

The consensus among participants in the Spirit of Place Symposiums is that we must rediscover the wisdom about the power of place and turn it into practical concepts that will guide modern people to live in harmony with the earth, as well as show respect for ancient traditions. Learning to plan and design with respect for the unique spirit of each place is a touchstone of responsible eco-tourism that respects traditional cultures and provides important benefits to modern culture as well.

________________________________________

This paper is drawn from Dialogues With The Living Earth  by James and Roberta Swan (1996)

Bibliography

Coomaraswamy, Ananda. 1935 
Jones, James Earl. 1993 Voices and Silences. New York, NY: Chas. Scribner's Sons, p.358.
Jung, Carl 1964 Civilization In Transition: Vol. 10 Collective Works of Carl Jung New York, NY: Pantheon.
Jung, Carl 1968 Man and His Symbols New York, NY: Dell.
Lawrence, D.H. 1923 Studies In Classical American Literature. New York, NY: Thomas Seltzer and Sons, p.8-9.
Swan, James 1990 Sacred Places: How The Living Earth Seeks Our Friendship Santa Fe, NM: Bear and Company.
Swan, James ed. 1991 The Power of Place Wheaton, IL: Quest Books.
Swan, James and Swan, Roberta 1996 Dialogues With The Living Earth Wheaton, IL: Quest.
     

Sunday, September 8, 2019

Martin Gray and the Spirit of Place

 "I experienced contact with something or someone sentient and much greater than my individual self. I had experienced contact, even momentary communion, with the "essence" of what could be called a transpersonal presence. Afterwards I was told by the local shaman or caretaker that I had met with the guardian spirit of the place.....Pilgrim Martin Gray described a (similar) unification experience he had while attending a Shinto religious festival."

Debra D. Carroll "From Huacas to Mesas"
DIALOGUES WITH THE LIVING EARTH, James and Roberta Swan (1989)

I have been thinking again about my Pilgrimage to sacred places of Southern England last year, and thinking about the Sanctity of  place in general.  In light of the terrible destruction that is now going on, the destruction of the Amazon, of the Arctic temperate forests, of the forests of Africa, thinking of the ignorance and greed that is fueling this................and thinking about the numinous, intelligent, living  sense of "presence" I have experienced so many times in nature, and in particular in power places.  

I have a book (which I greatly value and have on display) by  Martin Gray, who spent some twenty years of his life visiting sacred places around the world as an international  pilgrim. ( I take the liberty of sharing below an article from his amazing book, SACRED EARTH.**)


I myself have experienced things "paranormal" at places of power, inexplicable experiences that include heightened energy, dowsing rods that go crazy or "helicopter", orbs, strange photographs, dreams, visions, and other phenomena.  Some of those places, if I pause to consider, influenced me to make changes in my life that were  significant. 

"The Lady of Avalon" (artist unknown)

 
When I climbed the Tor in Glastonbury,  I remember that  all my photos were oddly infused with violet light.....which is the color   associated with the Lady of Avalon, the "Numina" or Genus Loci of Glastonbury. My camera hasn't taken "purple photos" before or since. 

I remember when I was living with with my former husband in upstate New York in the 90's. Where we lived was a rural area rapidly being built up with industry. One of the mysterious places in the area, to me at least, was a field I used to visit. To get to that field, which bordered our property, one had to go through a kind of obstacle course - you crossed an old stone wall, immediately ran into a rusted barbed wire fence, and then tramped through a barrier of poison ivy, grape vines and small trees.

Braving all of this, a beautiful field appeared.  Bordered on all sides by trees, you could stand there in the tall grass, or the snow, and see nothing of the warehouses or homes nearby. It felt, oddly, as if it was somehow protected, as if you entered a special, quiet, mysterious place. The land had obviously once been worked, but it had been left fallow for many years, and in the center  of the field, if you looked, was a  "fairy circle". Small trees, bushes, even tall grasses formed a surprisingly visible circle. With my divining rods, I found there was a ley crossing in that exact spot - the rod "helicoptered" and whirled.

We  were actively involved in Earth based spiritual practices, and my ex  facilitated an enthusiastic  men's group. One night when the moon was full the group, energized by drumming, decided to visit the field. There was snow on the ground, and as the young men strode to the stone wall, something pushed two of them into the snow! Being young, they got up and chose to go forward again - and something  pushed both of them backwards once more! They fell on their behinds in the snow! This was apparently enough moonlit strangeness for everyone, and the group  turned around and went home. 

The next day, we took offerings to the edge of the field. I remember placing crystals and flowers on a stone, and as I did, I felt such an overwhelming sense of sorrow that tears ran down my face. I believe I was feeling the sorrow of the guardian spirit of that place.  It was a very intense feeling, and sadly, a  year later there was an oil spill in a nearby truck depot, and the wetlands that bordered "the Field" suffered tremendous ecological damage, and a big tree we associated with our "Green Man" died.

I don't know what the "meaning" of this experience was, except that I and my former husband experienced communion with an intelligence of nature that belonged to that special place.  Perhaps it was the "Guardian" of that place?  The Numina that cared for it, the spirit that sensed the advance of industry that would destroy the beauty and ecological balance that was there?  I can't know, I only remember what I recount in this story.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Non-corporeal Beings: 
The mysterious influences of spirits, devas and angelic beings associated with sacred sites

by Martin Gray

Sages and seers from antiquity have repeatedly remarked that the dimension we see with our physical eyes is not the only dimension of existence. Many other realms exist and within them a variety of beings, spirits, energies and entities. Traditional peoples the world over have spoken of the existence of these presences, calling them such names as elves, gnomes, leprechauns, devas, fairies, genies and ghosts.

Since time immemorial humans have sought contact with these unseen forces. Shamanic practitioners communicate with the spirits of animals, ancestors and the plant world. Psychics, clairvoyants and mediums conduct séances to speak with entities from nonvisible realms. Religious mystics affirm the presence of angels, deities and other heavenly beings. Whatever we choose to call these entities, and however we attempt to explain them, it is certain that something mysterious is happening in dimensions other than those perceptible by our normal senses of sight, hearing, touch and smell.

These mysterious presences seem to be especially concentrated at the power places and sacred sites. In some holy places, particularly those of remote forest and desert tribes, these unseen presences are the sole focus of ritual activities. No Christian church or Buddhist temple will be found there, only a small shrine indicating the abode of some nature spirit. In the world's more celebrated pilgrimage shrines, these presences receive less acknowledgment than the primary religious deities. While the presence of the unseen forces usually long precedes the arrival of the historical religion that now maintains the pilgrimage shrine, those forces are frequently denied, dismissed, demonized or given only marginal importance. In the temples of Burma where we find great monuments to the Buddhist faith surrounded by small shrines dedicated to a host of pre-Buddhist spirits called Nats. In the Christian churches of Europe, Britain and Ireland flow springs long ago dedicated to pagan earth goddesses. And in the courtyards of enormous south Indian temples stand numerous small shrines housing various spirits called yakshas, nagas and asuras.

These unseen forces may affect pilgrims without their having any knowledge of the forces, or they may purposely be summoned to appear by the performance of ritual actions and invocations. Traditional rituals practiced at many shrines are potent, time-honored methods for invoking various spirit forces. Such methods are not the only way to summon the mysterious powers. Focused mental intention is an effective method of invocation, and prayer and meditation are the tools of spirit communication.

It is beneficial to first learn something about the nature or character of the spirit entities that inhabit a sacred site. Reading guidebooks concerning the mythology and archaeology of the site or questioning shrine administrators and priests are good approaches. The unseen forces will be described in terms such as spirits, devas or angels. These terms are simply metaphors for the actual character or personality of the forces. These terms also serve as metaphorical representations indicating how the forces will psychologically and physiologically affect human beings. Next, carefully consider the character of the unseen forces dwelling at a sacred site - this important point should not be lightly dismissed. Those forces may have either beneficial or disturbing effects on different people. Invocation of unseen forces at sacred sites is a powerful practice. It is important to exercise caution lest unwanted forces be admitted into an individual's personal energy field.


Martin Gray

The Chalice Well,  Glastonbury

"There is an earth-based energy available to human beings, concentrated at specific places all across the planet, which catalyzes and increases this eco-spiritual consciousness. These specific places are the sacred sites discussed and illustrated on this web site. Before their prehistoric human use, before their usurpation by different religions, these sites were simply places of power. They continue to radiate their powers, which anyone may access by visiting the sacred sites. No rituals are necessary, no practice of a particular religion, no belief in a certain philosophy; all that is needed is for an individual human to visit a power site and simply be present. As the flavor of herbal tea will steep into warm water, so also will the essence of these power places enter into one’s heart and mind and soul. As each of us awakens to a fuller knowing of the universality of life, we in turn further empower the global field of eco-spiritual consciousness. That is the deeper meaning and purpose of these magical holy places: they are source points of the power of spiritual illumination."

Martin Gray

 Sacred Earth

** Sacred Earth is written and photographed by Martin Gray and is the culmination of twenty-five years of travel to hundreds of sacred sites in more than one hundred countries.  Gray’s stunning photographs and fascinating text provide unique insight into why these powerful holy places are the most venerated and visited sites on the entire planet. Maps adapted from the National Geographic Society show the locations of all the sites presented, and a thorough appendix includes a comprehensive list of over 500 of the world’s sacred sites.  The book can be purchased from the author on his website:  www.sacredsites.com

Sunday, October 14, 2018

James Swan on the Presence of Place


Avebury

“There are no unsacred places; there are only sacred places and desecrated places.”

― Wendell Berry

I've been thinking about what my life long passions are of late, and what course I  might set for myself as an artist now.  I find that what I keep coming back to is that deep sense of the living Earth, the sense of presence I have always felt when in nature, or in the garden.  The Great Conversation.   In November I'm going to England, near Avebury, to attend a Conference called "Dreaming the Land:  Working with the Consciousness of Nature" .  I want to walk among the Stones of Avebury, re-visit the White Spring and Red Springs of Glastonbury, renew my aquaintance.  And talk with as many people as I can about what the living Earth means to them.  I hope to bring that inspiration home, and speak, as an artist, about it.  Gathering voices to help me understand how the Earth speaks to us, and how people have spoken to the Earth in the past.  

I think about a conversation I had once in a coffee shop in Brooklyn, N.Y,, with an artist named Caroline Beasley Baker.   She spoke about the Dreaming Earth:

"I once had a wonderful dream. I dreamed I was riding across the Australian desert at night. I was on a bus, and everyone was asleep. I looked out, across the dark, and saw, rising up out of the desert floor, these incredibly beautiful murals, in huge caverns lit by firelight. I knew they had been made by some consciousness predating humanity, that they had been here for millennia. They had never been seen in the world before, and were now rising up to the surface of the Earth.  Those paintings were more glorious than anything I've ever seen in my life! At the end of the dream, a voice said to me, "Caroline, that's the Earth dreaming".  The Aborigines believe that everything rises from the Earth, everything rests in the Earth and emerges when its time. That's what my dream was about: the Earth dreaming and awakening."1.

I felt like sharing here an article here by James Swan, who has written extensively about the  intelligence of the land, and has been a continual inspiration to me over the years.   Dr. Swan has published numerous books about the Spirit of Place.   His book "The Power of Place" draws on  26 presentations drawn from the five year Spirit of Place symposium  held in the US and Japan between 1988 and 1993.  I wish the symposium was still happening, because I believe it is vitally important that we learn again how to have communion with the Earth again.  How to regain our experience of being a part of the Conversation.    






The Spirit of Place Symposiums: 
 Seeking The Modern Relevance of Ancient Wisdom

By James A. Swan, Ph.D
________________________________________
"Modern man will never find peace until he comes
into harmony with the place where he lives." 

Carl Jung (Pantheon, 1964)
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Introduction

The ancient Greeks spoke of the "genus loci," or spirit of a place. They sited a shrine to honor the Earth Goddess Gaia at Delphi in Greece because the unique personality or spirit of that place was divined to be especially suited to Gaia residing there. Understanding the forces that drew the early Greeks to reach that decision may well be a concept that is at the very root of developing sustainable human societies on earth and creating tourism programs that maximize the unique values of each destination.

Like trees, the human spirit needs roots, and a primary root of the psyche is in the land. Psychiatrist Carl Jung was an explorer of those deeper regions of the mind, the unconscious, where symbols and primal energies originate. Jung declared there were two types of unconscious: personal, which is unique to each person, and collective, which is shared by all humans, and seems to have loose boundaries with other objects and creatures (Dell, 1968). In our sleep, the unconscious comes to the forefront, and Jung observed that people tended to have dreams of a similar archetypal nature when sleeping at certain places. Jung called such place perception "psychic localization," and asserted that it was an important part of human nature.

East Indian scholar Ananda Coomaraswamy agreed with Jung about the unique association between place and consciousness and noted that myths were frequently linked to certain places. He coined the phrase "land-nam," a term derived from the Icelandic tradition of claiming ownership of a place through weaving together a mythic metaphor of plants, animals and geography of a place into a unique mythic story (Luzac, 1935).

The spirit of place plays a strong role in traditional societies, where it is commonly held that each place has a personality and some places are associated with spiritual sentiments. Ancient wisdom deserves respect and preservation, but what additional value may such concepts as the spirit of place have for modern society?

The Spirit of Place Symposiums

From 1988 to 1993 my wife Roberta and I produced a five-year series of annual symposiums -- The Spirit of Place: The Modern Relevance of An Ancient Concept -- seeking to help restore the wisdom of the past about the significance of place and explore its meaning to modern times.

Each symposium was begun with an open call for papers, inviting people from all disciplines and cultural heritage backgrounds to share in a common quest for understanding the subtle power of place. Nearly 300 speakers participated in the programs, four of which were held in the United States -- University of California at Davis, Grace Cathedral, Mesa Verde National Park, and at the San Rafael, CA, Marin Civic Center designed by Frank Lloyd Wright -- and one was held in Sendai, Japan. Speakers represented disciplines as diverse as aerospace engineering, biophysics, psychology, architecture, biology, law, history, anthropology, music, dance and art. Members of 20 different American Indian tribes participated with speeches, music singing and dancing, along with others from Eskimo, African, Polynesian, and Oriental ethnic backgrounds. The rule that was used to organize such a diverse group was that they had to participate as peers, equal experts in whatever their profession. 

Thus panels blending a salmon fisherman with a physicist and an aerospace engineer with priest and a farmer became a common search for truth where many new alliances were forged. At each program, we concluded with a performance inspired by special places. Artists who performed included flutists Paul Horn and R. Carlos Nakai, dancer-choreographer Anna Halpern, keyboard artist Steven Halpern, Japanese recording artist Jun Hirose, and the rock-fusion band Earth Spirit.

Lessons of The Spirit of Place

In producing these programs our principle goal was to explore the modern validity of this ancient concept. We did not to try to start a spirit of place movement. Rather, we hope that what has taken place will set the stage for others to conduct programs that will advance our understanding of the power of places everywhere.  In these five programs, listening to nearly 300 speakers, formally and informally, we heard common themes emerge. The following are some of these shared areas of agreement:

1)Among indigenous cultures all around the world, the belief in the existence of special places of power and spirit seems universal. It is commonly believed that some places have spiritual powers, and these places are normally seen as cornerstones of traditional cultural belief systems. Modern society has often not paid much attention to sacred places, which is a source of great concern to traditional cultures. Another concern is that modern cultures tend to see places as only having value to the past or to other cultures, rather than to society in general.

2) At each of the five Spirit of Place symposiums researchers and designers from many disciplines agreed that gaining a sense of place is a very important part of their work, yet there is very little research on this topic or professional organizations seriously investigating the topic. Modern people are often aware of the unique spirit of a place, but do not have a vocabulary to express their feelings, except through art.

3) A characteristic style of art seems to arise from a geographic region; it is a voice that speaks to us through indigenous art of the spirit of that place. Drawings, paintings, carving, sculpture, stories, songs, poetry and dances, are all fed by the spirit of a place. The artist's mind is not so encumbered by the constraints of intellectual reasoning and so it becomes a more clear channel for the unconscious to expressed. He or she gives voice and form to the spirit of the land.

4)The experience of place is multi-faceted and influenced by culture, personal uniqueness and modality of awareness. There may be many more sensory processes by which we perceive the earth and nature than modern science and psychology are willing to admit. Ancient traditions such as Chinese Feng Shui assert that we have at least 100 senses to perceive place. The needs of modern society for ecologically conscious design suggests that in the training of designers we should seek to cultivate the inner designer as well as training professional skills.

5) Each place has a unique quality which in turn influences what can best be done there.
The built environment can serve as an amplifier of the powers of a place, or it can negate the influence of locality, yielding what Frank Lloyd Wright called "cash and carry architecture." Architecture and design that honors the spirit of place and gives it meaning and form expresses beauty and nourishes health and creativity. Architecture is ultimately a ritual in structural materials.

6)The act of making a pilgrimage to special places is among the oldest acts of human respect for nature and spirit, and one of the least understood and appreciated by modern society, despite the facts that we undertake pilgrimages by the millions each year. Psychology needs to better understand the value of pilgrimage to human life as it may be one of the most important ways that we can discover our meaning, find health, and be inspired, as well as build reverence for nature.

7)The lack of feeling connected to a place, especially a place where one lives and works, can be an important source of mental and physical stress. People need to feel peaceful where they are, and maintain a psychic connection with a place of natural beauty if they do not reside in one. Actor James Earl Jones, who gained his awareness of the power of place by growing up on a dirt farm in northern Michigan has observed: "I have always thought it quite wonderful and necessary to keep connected to nature, to a place in the country landscape where one can rest and muse and listen" (Chas. Scribner's Sons, 1993).

8) Geomancy is the spiritual parent of modern design. Many ancient geomancies understand the importance of the relationship between place and personal experience and take elaborate measures to insure people are harmonized with the spirit of a place. When principles of design from Feng Shui and other geomancies are applied to modern buildings and communities, positive results occur. We need to set aside our limiting beliefs and appreciate the power of such approaches in the same fashion that western science has acknowledged the healing values of acupuncture, even though modern science cannot prove the existence of the life force chi and other geomantic concepts.

9)Modern science is beginning to measure the subtle properties of place. We now know that air ions, electrical and electromagnetic fields do influence health and well-being. More research needs to be devoted to the study of subtle environmental fields. Documenting the existence and value of these fields, may well lead to a whole new art and science of design with modern science and ancient wisdom working together.

10) In a Spirit of Place keynote, psychologist Robert Sommer observed that people can become "a voice" for the spirit of that region as much as for a human community or a relationship. John Muir, for example, seemed to embody the spirit of Yosemite Valley. The Lakota holy man Black Elk was a voice for the Black Hills of South Dakota. Rachel Carson was inspired by Cape Cod to write about "the sense of wonder" in nature as well as the dangers of pesticides to ecological balance. Becoming a voice for the land creates a "psychic anchor" that seems to be important to mental health.

11) The spirit of place concept is less understood by modern society, and one result is that conflicts about the value of place can and do arise between traditional and modern cultures.It is easy to flame the fires of conflict in such situations, creating enemies to raise funds to wage wars that should never have to exist. This kind of self-righteous scapegoating is as exploitive as developers who wish to commercialize sacred places for the sake of pure profit. The more difficult task is to build bridges of respect and cooperation between traditional and modern cultures, but it is the only path that can lead us to greater harmony and understanding.

12) We need new laws and land-use categories that facilitate honoring the power of place, including recognition of sacred places. Creating the public policies that yield such laws will require cross-cultural communication, cooperation and understanding unprecedented in modern society.

Conclusion

The consensus among participants in the Spirit of Place Symposiums is that we must rediscover the wisdom about the power of place and turn it into practical concepts that will guide modern people to live in harmony with the earth, as well as show respect for ancient traditions. Learning to plan and design with respect for the unique spirit of each place is a touchstone of responsible eco-tourism that respects traditional cultures and provides important benefits to modern culture as well.

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This paper is drawn from Dialogues With The Living Earth  by James and Roberta Swan (1996)

Bibliography

Coomaraswamy, Ananda. 1935 
Jones, James Earl. 1993 Voices and Silences. New York, NY: Chas. Scribner's Sons, p.358.
Jung, Carl 1964 Civilization In Transition: Vol. 10 Collective Works of Carl Jung New York, NY: Pantheon.
Jung, Carl 1968 Man and His Symbols New York, NY: Dell.
Lawrence, D.H. 1923 Studies In Classical American Literature. New York, NY: Thomas Seltzer and Sons, p.8-9.
Swan, James 1990 Sacred Places: How The Living Earth Seeks Our Friendship Santa Fe, NM: Bear and Company.
Swan, James ed. 1991 The Power of Place Wheaton, IL: Quest Books.
Swan, James and Swan, Roberta 1996 Dialogues With The Living Earth Wheaton, IL: Quest.