Carol Christ on Patriarchy, Ownership of Women's Bodies, and War

"Gaia" 1987, Oil on Canvas

"Control of female sexuality is fundamental to the patriarchal system.  This explains why there is so much controversy about the “simple matter” of access to birth control and abortion and so much anger directed at single mothers. " ~Carol Christ

I never cease to be amazed that the contemporary versions of Biblical Patriarchs continue to fight for control the bodies and lives  of the female population, even as they attempt to remove virtually all infrastructure to support or assist poor and single mothers who don't happen to be "owned" by benign, affluent men.  Here's a brilliant article I felt like reprinting by feminist scholar and philosopher  Carol Christ that takes a long look at the issue, so deeply embedded in our world, and so very crucial to change.

  Patriarchy as a System of Male Dominance Created at the Intersection 

  of the Control of Women, Private Property, and War 

 (Part 2), February 25, 2013

by Carol P. Christ

Patriarchy is a system of male dominance, rooted in the ethos of war which legitimates violence, sanctified by religious symbols, in which men dominate women through the control of female sexuality, with the intent of passing property to male heirs, and in which men who are heroes of war are told to kill men, and are permitted to rape women, to seize land and treasures, to exploit resources, and to own or otherwise dominate conquered people.*

In last week’s blog, I explained patriarchy as a system in which men dominate women through the control of female sexuality with the intent of passing property to male heirs.

 How did a system that identifies a man’s essence with his property and the ability to pass it on to sons come about? I suggest that the answer to this question is war and the confiscation of “property” by warriors in war. Patriarchy is rooted in the ethos of war which legitimates violence, and in which men who are heroes of war are told to kill men, and are permitted to rape women, seize land and treasures, to exploit resources, and to own or otherwise dominate conquered people.

My argument is that the origin of “private” property, defined as property owned by a single (male) individual, and as that which defines the “essence” of that individual, is the “spoils” of war, which are divided up by victorious warriors.  The “spoils” of war are the tangible treasures “looted” or taken by the victors from the conquered, such as jewelry and sacred objects.  The “spoils” of war include land “taken” as the result of warfare, along with the right to exploit resources, directly or through taxes and levies. The “spoils” of war also includes the right to “take” the women of the defeated enemy and to confirm ownership of them (and humiliate their fathers or husbands) by raping them.  The “spoils” of war also include the right to “take” these raped women and their young children home to serve as slaves and concubines.

Though many people were surprised when the rape victims of the recent war in Bosnia began to speak out about the use of rape as a tool of war by Serbian soldiers, in fact, rape has always been an “ordinary” part of war. In the “great” epic known as The Iliad which is said to be the foundation of western culture,  Achilles and Agamemnon are fighting over which of them has the right to rape a “captured” woman named Briseis.  The term “spear captive” is used to mask the reality that Briseis and other women like her were “rape victims” and that the “heroes” being celebrated were their “rapists” and “jailers.” I believe that the institution of rape and the (twisted) notion that men have a right to rape (certain kinds or types of) women originated with war.

The institution of slavery also originated in war. Both the Bible and the Greek epics testify to the ancient custom of enslaving the women and children of the enemy.  Slave women in every culture, like the slave women on plantations in the Americas, are at the mercy of their owners and his sons, who can rape them if they felt like it. The “custom” of taking slaves from the enemy and the “custom” of also taking enemy women sexually, is deeply intertwined with the history of war.  The Africans who sold other Africans into slavery in the Americas were selling Africans they had taken as the spoils of war.If we entertain the hypothesis that earlier matriarchal clan systems existed, then we can see that the notion of individual powerful men’s peri-ousia being defined as the treasures, land, and people they “stole” and then claimed to “own” would have involved a massive cultural shift.  The shift to defining men by the property they owned required that men would also ”own” and absolutely control their wives and daughters, who had previously been free.  Such a cultural shift could only have been instituted and maintained through violence.

Patriarchy is a system of male domination, rooted in the ethos of war which legitimates violence. Warriors who have learned the methods of violent domination of other human beings—not only other soldiers, but also the women and children of the people they conquer—bring the methods of violence home.  Violence and the threat of violence can then be used to control “one’s” wife or wives, in order to ensure that “one’s” children really are “one’s” own. Violence and the threat of violence can be used to ensure that “one’s” daughters are virgins who can be “given” to other men to perpetuate the system of patriarchal inheritance.  Violence and the threat of violence can be used to hold enslaved people “in line.”  In addition, violence and the threat of violence can be used to subdue those within one’s own culture who are unwilling to go along with the new system. Women who refuse to let men control their sexuality can be killed with impunity by their male relatives or stoned by communities as a whole.

How does such a violent system legitimate itself?  By religious symbols.  In Greece, warriors were “in the image” of the “warrior God” Zeus whose rape of Goddesses and nymphs was celebrated.  In Israel, the power of warriors is mirrored in a male God who is called “Lord” and “King” and who achieves his will through violence and destruction. Sadly, this is not an exclusively western problem. In all of the so-called “highly developed” cultures defined by patriarchy and war, symbols of divine warriors justify the violence of men.  Laws said to have a divine source enshrine men’s control the sexuality of their wives, permit some men to rape some women, and allow some people to own other people as slaves.  

Patriarchy is not simply the domination of women by men. Patriarchy is an integral system in which men’s control of women’s sexuality, private property, violence, war, and the institutions of conquest, rape, slavery arise and thrive together. The different elements are so intertwined that it is impossible to separate one as the cause of the others.  Patriarchy is an integral system of interlocking oppressions, enforced through violence.  The whole of the patriarchal system is legitimated by patriarchal religions.  This is why changing religious symbols is necessary if we hope to create alternatives to patriarchal systems.

The model of patriarchy I have proposed argues that control of female sexuality is fundamental to the patriarchal system.  This explains why there is so much controversy about the “simple matter” of access to birth control and abortion and so much anger directed at single mothers.  The model of patriarchy as an intergral system can help us to see that in order to end male domination we must also end war–and violence, rape, conquest, and slavery which are sanctioned as part of war.  We must also end the unequal distribution of wealth inherent in the notion of ”private” property, much of it the “spoils” of war, which led to the concept of patriarchal inheritance, which in turn required the control of female sexuality.  As feminists in religion we must identify and challenge the complex interlocking set of religious symbols which have sanctified the integral system of patriarchy–these include but are not limited to the image of God as male.  Ending patriarchy is no small task!

*I am offering a functional definition of patriarchy that does not address the separate question of why it originated.  I will be publishing an expanded version of this dicussion in the future.

This Article is from Feminism and Religion, February, 2013 

Carol P. Christ will be leading life-transforming Goddess Pilgrimages to Crete.  Join her and learn more about prepatriarchal woman-honoring Goddess cultures.   Her books include She Who Changes and Rebirth of the Goddess and the widely used anthologies Womanspirit Rising and Weaving the Visions. 

Reflections on a Wise Woman by Maria Popova

Wonderful article about Ursula K. Leguin by Maria Popova on her blog: brainpickings.org 

Most people are products of their time. Only the rare few are its creators. Ursula K. Le Guin (October 21, 1929–January 22, 2018) was one.

A fierce thinker and largehearted, beautiful writer who considered writing an act of falling in love, Le Guin left behind a vast, varied body of work and wisdom, stretching from her illuminations of the artist’s task and storytelling as an instrument of freedom to her advocacy for public libraries to her feminist translation of the Tao Te Chingand her classic unsexing of gender.

In her final years, Le Guin examined what makes life worth living in a splendid piece full of her wakeful, winkful wisdom, titled “In Your Spare Time” and included as the opening essay in No Time to Spare: Thinking About What Matters(public library) — the final nonfiction collection published in her lifetime, which also gave us Le Guin on the uses and misuses of anger.

Two decades after her nuanced meditation on growing older, Le Guin revisits the subject from another angle, perhaps the most perspectival angle there is — the question of how we measure the light of a life as it nears its sunset. Like any great writer who finds her prompts in the most improbable of places, Le Guin springboards into the existential while answering a questionnaire mailed to the Harvard class of 1951 — alumni who, if living, would all be in their eighties. (What is it about eighty being such a catalyst for existential reflection? Henry Miller modeled it, Donald Hall followed, and Oliver Sacks set the gold standard.)

Arrested by the implications of one particular question in the survey — “In your spare time, what do you do?” — and by its menu of twenty-seven options, including golf, shopping, and bridge, Le Guin pauses over the seventh offering on the list: “Creative activities (paint, write, photograph, etc.).” She considers this disquieting valuation of creative work in a capitalist society where the practical is the primary currency of existential worth:

Here I stopped reading and sat and thought for quite a while.

The key words are spare time. What do they mean?

To a working person — supermarket checker, lawyer, highway crewman, housewife, cellist, computer repairer, teacher, waitress — spare time is the time not spent at your job or at otherwise keeping yourself alive, cooking, keeping clean, getting the car fixed, getting the kids to school. To people in the midst of life, spare time is free time, and valued as such.  But to people in their eighties? What do retired people have but “spare” time? I am not exactly retired, because I never had a job to retire from. I still work, though not as hard as I did. I have always been and am proud to consider myself a working woman. But to the Questioners of Harvard my lifework has been a “creative activity,” a hobby, something you do to fill up spare time. Perhaps if they knew I’d made a living out of it they’d move it to a more respectable category, but I rather doubt it.

Virginia Woolf and her sister, the artist Vanessa Bell, illustrated by Nina Cosford for Virginia Woolf: An Illustrated Biography by Zena Alkayat.

A century and half after Kierkegaard extolled the creative value of unbusied hoursand ninety years after Bertrand Russell made his exquisite case for why “fruitful monotony” is essential for happiness, Le Guin examines the meanings and misconstruings of “spare” time in modern life:

The question remains: When all the time you have is spare, is free, what do you make of it?

And what’s the difference, really, between that and the time you used to have when you were fifty, or thirty, or fifteen?

Kids used to have a whole lot of spare time, middle-class kids anyhow. Outside of school and if they weren’t into a sport, most of their time was spare, and they figured out more or less successfully what to do with it. I had whole spare summers when I was a teenager. Three spare months. No stated occupation whatsoever. Much of after-school was spare time too. I read, I wrote, I hung out with Jean and Shirley and Joyce, I moseyed around having thoughts and feelings, oh lord, deep thoughts, deep feelings… I hope some kids still have time like that. The ones I know seem to be on a treadmill of programming, rushing on without pause to the next event on their schedule, the soccer practice the playdate the whatever. I hope they find interstices and wriggle into them. Sometimes I notice that a teenager in the family group is present in body — smiling, polite, apparently attentive — but absent. I think, I hope she has found an interstice, made herself some spare time, wriggled into it, and is alone there, deep down there, thinking, feeling.

Two millennia after Seneca placed the heart of life in learning to live wide rather than long and a century after Hermann Hesse contemplated how busyness drains life of its little, enormous joys, Le Guin examines the vital difference between being busy with doing and being occupied with living:

The opposite of spare time is, I guess, occupied time. In my case I still don’t know what spare time is because all my time is occupied. It always has been and it is now. It’s occupied by living.

An increasing part of living, at my age, is mere bodily maintenance, which is tiresome. But I cannot find anywhere in my life a time, or a kind of time, that is unoccupied. I am free, but my time is not. My time is fully and vitally occupied with sleep, with daydreaming, with doing business and writing friends and family on email, with reading, with writing poetry, with writing prose, with thinking, with forgetting, with embroidering, with cooking and eating a meal and cleaning up the kitchen, with construing Virgil, with meeting friends, with talking with my husband, with going out to shop for groceries, with walking if I can walk and traveling if we are traveling, with sitting Vipassana sometimes, with watching a movie sometimes, with doing the Eight Precious Chinese exercises when I can, with lying down for an afternoon rest with a volume of Krazy Kat to read and my own slightly crazy cat occupying the region between my upper thighs and mid-calves, where he arranges himself and goes instantly and deeply to sleep. None of this is spare time. I can’t spare it. What is Harvard thinking of? I am going to be eighty-one next week. I have no time to spare.

No Time to Spare: Thinking About What Matters is a wonderful read in its totality, replete with Le Guin’s warm wisdom on art and life. Complement this particular portion with German philosopher Josef Pieper on why unoccupied time is the basis of culture, English psychoanalyst Adam Phillips on why a capacity for “fertile solitude” is the basis of contentment, and two hundred years of great thinkers on the creative purpose of boredom, then revisit what I continue to consider Le Guin’s greatest nonfiction masterpiece: her brilliant essay on “being a man.”

Ursula Leguin

"The trouble is that we have a bad habit, encouraged by pedants and
sophisticates, of considering happiness as something rather
stupid. Only pain is intellectual, only evil interesting. This is the
treason of the artist: a refusal to admit the banality of evil and the
terrible boredom of pain. But to praise despair is to condemn delight, to
embrace violence is to lose hold of everything else. We have almost
lost hold; we can no longer describe a happy man, nor make any
celebration of joy."  

"The Ones Who Walk Away From Omelas"

I am profoundly saddened to hear of the death of   Ursula Kroeber Leguin on January 22, 2018 at the age of 88.   I cannot express how important this wise mentor has been to me from the first time I opened one of her novels.  It seems very strange, the thought of living in a world that she is no longer in, where her voice is no longer heard.  
Back in December of 2015  I sent a photo of the painting below to her,  along with a letter expressing my appreciation.  I was pleased to at last be able to thank her.

"Ursula Leguin as Spider Woman, Weaving the Worlds Into Being" (2015)

I was so delighted and surprised when she wrote back!  She sent me a card, and a poem  I will treasure always.  Now she is truly spinning stories among the stars.

Here is a post I wrote about Ursula Leguin back in 2011 - I felt like sharing it again.

December 17, 2011

Ursula Leguin's site opens with a map of Earthsea,  a realm of enchantment I've spent many years visiting.   I was delighted to see, at the lower left corner of the map she provides, a little spider with her thread running off the page and off the map............ah, yes, Ursula is a great manifestation of  Spider Woman indeed.   

There is a kind of synchronistic personal mythos in this for me.  As a young art student at Berkeley,  almost every day I trudged past the Anthropology exhibits, fascinated by the magical  arrowheads and woven fabric in display cases, on my way to the painting studios in Kroeber Hall.  Kroeber Hall was named after her famous father,  anthropologist Alfred L. Kroeber.  I was not to discover Ursula Leguin's worlds until many years later - but in every novel, I always see the  eye of the anthropologist's daughter, creator of the star wide "Ecumen", with it's many complex cultures.  Alfred L. Kroeber is especially known for his study of Ishi, the last survivor of the California Yana.  Ishi's story was told by Ursula's mother, the writer Theodora Kroeber, in her famous  book Ishi In Two Worlds.    

"We are volcanoes.  When we women offer our experience as our truth, as human truth, all the maps change. There are new mountains"  

Reading  "Buffalo Gals and Other Animal Presences", or "Always Coming Home" I always see the anthropologist,  her profound respect and understanding for the  lost worlds of people like the Yahi, and her insight into the complexity, creativity,  and infinate possibilities of human cultures.  

One of my favorite stories  is "May's Lion".  Here the author contrasts the experiences of two old women, living alone in the same land, but in different eras.  Each is visited by a dying mountain lion.  "May" lives out on the edge of some small town, perhaps in California.  She talks to her cow, she loves her bit of land.  "Rain's End" lives there too, but she is a native woman from an earlier time.  The lion has come to both women to die.  Rain's End knows this, and sits with the lion, offering prayers for it's journey into the next world, understanding the honor the lion has given her.  May also sits with the lion, transcending her fear.  But her grandson arrives and shoots the  lion.  And in some way  she cannot fully understand, May knows that something important has been lost, something sacred.

"There are no right answers to wrong questions."

To  add a footnote to (my own story) I returned to Berkeley to open a gallery in 1997, and became friends with Arjuna, a storyteller and Tuva singer who had opened a performance space just a block away.  He created a powerful play and songs based on the story of Ishi, and for years  gave performances on the anniversary of his death.  Arjuna continues to make his  music in the California desert (for information visit his website Harmonic Fuzion).  When I left Berkeley in 2000, he gave me a tape of "Ishi" and a Tibetan singing bowl, and I left him a copy   of "Always Coming Home", by the daughter of the man and woman who inspired his music.  

Circles. Sometimes I wonder, how are the stories we love and the stories we end up living really separate?  Thank you, Ursula Leguin, for weaving me into the Great Story.

"The only thing that makes life possible is permanent, intolerant uncertainty: not knowing what comes next"  

Ursula K. Leguin

My Show at the Tucson Clay Co-0p

"For a Dancer"........ remembering Gabrielle Roth

"To sweat is to pray, to make an offering of your innermost self. Sweat is holy water, prayer beads, pearls of liquid that release your past. Sweat is an ancient and universal form of self healing, whether done in the gym, the sauna, or the sweat lodge. I do it on the dance floor. The more you dance, the more you sweat. The more you sweat, the more you pray. The more you pray, the closer you come to ecstasy."

- Gabrielle Roth

I heard the music recently of Gabrielle Roth and The Mirrors, and it brought back how important she was to me when I was, perhaps, a more "embodied" person, when I was dancing more.  I  wanted to remember her here, the brilliant and soulful and tough artist and teacher and spiritual visionary that touched the lives of so many.  

To   Gabrielle, author of Sweat Your Prayers,  physical movement was the key to unlocking the mysteries of the  spirit and discovering an ecstatic path to self discovery.  I'm always saddened  when I see some of the great teachers of my time leave, and Gabrielle Roth was one of them, a teacher of  dance as healing and joy,  the   creator of the 5Rhythms  movement practice.  She  passed away on October 22, 2012.

To see a  beautiful  movie about Gabrielle Roth and her work:

http://www.cultureunplugged.com/play/8010/The-Wave--Ecstatic-Dance-with-Gabrielle-Roth

Here's a song I love that somehow fits this post: 
 "For A Dancer" by Jackson Browne:


 http://youtu.be/IU1rZa8Ur_Q

"A House of Doors"............Lithographs from the 80's

"Leda and the Swan" (1985)

Another artifact from the recent excavation of my life as an artist (where have I been?  How did I get here?) ........this portfolio of  Lithographs I did in the mid 1980's. I remember how much I loved being in the litho room, grinding the big stones.  The images were mostly drawn a collection of old photographs of my family I found, my mother as a child, my grandmother I never knew..........they haunted me, these people and that brief moment caught in black and white and then gone, lost, relics, artifacts, stories, mysteries.   The entire collection was called "A HOUSE OF DOORS"  and I wrote a poem that went with them, that eventually became a performance piece.  I worked so hard on them............and only showed them once.  

"A House of Doors" (1985)

"Day of Radience" (1985)

"Some rooms diminish, some rooms compress

Rooms can be tricky.

What I chiefly remember are doors

I live in a house of doors."

"Icarus Had a Sister" (1985)

"Persistence of Memory" (1985)

"Dream II" (1985)

"Dream" (1985)

"Winter's Dream" (1985)

"Ancestral Visitation" (1986)

"When Rain Sang" (1985)

I Remember white dresses I wore.
I can't remember the girl's name.

"Funny", she said, "How time
 takes the names out of things,
and bleaches the rest kind of transparent."

Funny. Chiefly,
I remember doors."

"Streetcar" (1986)

The Songs of Trees: David Haskell

"I, the Song, I walk here."

..........Native American poem

I wanted to reprint this article from brainpickings.org by Maria Popova.....it speaks so beautifully to what we need to truly understand about being "within the Body of Gaia"..........

The Songs of Trees: A Biologist’s Lyrical Ode to How Relationships Weave the Fabric of Life

For biologist David George Haskell, the notion of listening to trees is neither metaphysical abstraction nor mere metaphor.

In The Songs of Trees: Stories from Nature’s Great Connectors (public library), Haskell proves himself to be the rare kind of scientist Rachel Carson was when long ago she pioneered a new cultural aesthetic of poetic prose about science, governed by her conviction that “there can be no separate literature of science”because “the aim of science is to discover and illuminate truth,” which is also the aim of literature.

It is in such lyrical prose and with an almost spiritual reverence for trees that Haskell illuminates his subject — the masterful, magical way in which nature weaves the warp thread of individual organisms and the weft thread of relationships into the fabric of life.

Illustration by Arthur Rackham for a rare 1917 edition of the Brothers Grimm fairy tales.

Haskell writes:

For the Homeric Greeks, kleos, fame, was made of song. Vibrations in air contained the measure and memory of a person’s life.  To listen was therefore to learn what endures.

I turned my ear to trees, seeking ecological kleos. I found no heroes, no individuals around whom history pivots. Instead, living memories of trees, manifest in their songs, tell of life’s community, a net of relations. We humans belong within this conversation, as blood kin and incarnate members. To listen is therefore to hear our voices and those of our family.

[…]

To listen is therefore to touch a stethoscope to the skin of a landscape, to hear what stirs below.

Photographs from Cedric Pollet’s project Bark: An Intimate Look at the World’s Trees.

Haskell visits a dozen gloriously different trees from around the world — from the hazel of Scotland to the redwoods of Colorado to the white pine of Japan’s Miyajima Island — to wrest from them wisdom on what he calls “ecological aesthetics,” a view of beauty not as an individual property but as a relational feature of the web of life, belonging to us as we to it. (Little wonder that trees are our mightiest metaphor for the cycle of life.) From this recognition of delicate mutuality arises a larger belonging, which cannot but inspire a profound sense of ecological responsibility.

Haskell writes:

We’re all — trees, humans, insects, birds, bacteria — pluralities. Life is embodied network. These living networks are not places of omnibenevolent Oneness. Instead, they are where ecological and evolutionary tensions between cooperation and conflict are negotiated and resolved. These struggles often result not in the evolution of stronger, more disconnected selves but in the dissolution of the self into relationship.

Because life is network, there is no “nature” or “environment,” separate and apart from humans. We are part of the community of life, composed of relationships with “others,” so the human/nature duality that lives near the heart of many philosophies is, from a biological perspective, illusory. We are not, in the words of the folk hymn, wayfaring strangers traveling through this world. Nor are we the estranged creatures of Wordsworth’s lyrical ballads, fallen out of Nature into a “stagnant pool” of artifice where we misshape “the beauteous forms of things.” Our bodies and minds, our “Science and Art,” are as natural and wild as they ever were.

We cannot step outside life’s songs. This music made us; it is our nature.

Our ethic must therefore be one of belonging, an imperative made all the more urgent by the many ways that human actions are fraying, rewiring, and severing biological networks worldwide. To listen to trees, nature’s great connectors, is therefore to learn how to inhabit the relationships that give life its source, substance, and beauty.

Art by Cécile Gambini from Strange Trees by Bernadette Pourquié, an illustrated atlas of the world’s arboreal wonders.

Haskell follows the thread of relationship to the lushest arboreal habitat in the world — a symphonic sixteen-thousand-square-kilometer expanse of Amazonian rainforest in a wildlife and ethnic reserve in Ecuador, where a single hectare contains more tree species than the whole of North America. He limns this otherworldly wonderland, transliterating its peculiar language:

Amazonian rain differs not just in the volume of what it has to tell — three and a half meters dropped every year, six times gray London’s count — but in its vocabulary and syntax. Invisible spores and plant chemicals mist the air above the forest canopy. These aerosols are the seeds onto which water vapor coalesces, then swells. Every teaspoon of air here has a thousand or more of these particles, a haze ten times less dense than air away from the Amazon. Wherever people aggregate in significant numbers, we loose to the sky billions of particles from engines and chimneys. Like birds in a dust bath, the vigorous flapping of our industrial lives raises a fog. Each fleck of pollution, dusty mote of soil, or spore from a woodland is a potential raindrop. The Amazon forest is vast, and over much of its extent the air is mostly a product of the forest, not the activities of industrious birds. Winds sometimes bring pulses of dust from Africa or smog from a city, but mostly the Amazon speaks its own tongue. With fewer seeds and abundant water vapor, raindrops bloat to exceptional sizes. The rain falls in big syllables, phonemes unlike the clipped rain speech of most other landmasses.

We hear the rain not through silent falling water but in the many translations delivered by objects that the rain encounters. Like any language, especially one with so much to pour out and so many waiting interpreters, the sky’s linguistic foundations are expressed in an exuberance of form: downpours turn tin roofs into sheets of screaming vibration; rain smatters onto the wings of hundreds of bats, each drop shattering, then falling into the river below the bats’ skimming flight; heavy-misted clouds sag into treetops and dampen leaves without a drop falling, their touch producing the sound of an inked brush on a page.

Art by Alessandro Sanna from Pinocchio: The Origin Story

The tree itself stands as an acoustic microcosm of the rainforest:

In the ceibo’s crown, botanical acoustic diversity is present, but it is more subtle. Drops are smaller and create a sound like river rapids in the leaves of the many surrounding trees, obscuring variations in the sounds of individual leaves. Because I’m standing high up in the branches of an emergent tree, a tree that arches over all others, the sound of the river rapids comes from beneath my feet. I feel inverted, like an image in a teardrop, disoriented by hearing forest rain under my soles. My ascent, up a forty-meter series of metal ladders, has carried me through the rain layers: The sounds of rain on litter and understory plants fade a meter or two above the ground, replaced by the spare, irregular spat of drops on sparse leaves, stems reaching up to the light, and roots drilling down. At twenty meters up, the foliage thickens and the rapids begin. As I climb higher, the sounds of individual trees push forward, then recede, first a speed-typist’s clatter from a strangler fig, then rasping drops glancing across hirsute vine leaves. I top the rapids’ surface and the roar moves below me, unveiling patters on fleshy orchid leaves, greasy impacts on bromeliads, and low clacks on the elephant ears of Philodendron. Every tree surface is crowded with greenery; hundreds of plant species inhabit the ceibo’s crown.

In the ceibo Haskell finds a living testament to the nonexistence of the self to which we humans so habitually cling. A century after young Jorge Luis Borges contemplated how the self dissolves in time and relationship, Haskell writes:

This dissolution of individuality into relationship is how the ceibo and all its community survive the rigors of the forest. Where the art of war is so supremely well developed, survival paradoxically involves surrender, giving up the self in a union with allies.

[…]

The forest is not a collection of entities… it is a place entirely made from strands of relationship.

The Songs of Trees is a resplendent read in its entirety, kindred to both Walt Whitman’s exultation of trees and bryologist Robin Wall Kimmerer’s poetic celebration of moss. Complement it with the fascinating science of what trees feel and how they communicate, then revisit my eulogy for a beloved tree and this illustrated atlas of the world’s most unusual trees.

From the weekly digest of brainpickings.org by Maria Popova. Check out her special edition celebrating 11 years of Brain Pickings  here. And if you'd like to support her wonderful newsletter, please consider making  a donation.