Nature Spirits

[Ron Mauer Sr]

I am looking for some quality input about nature spirits that could be included in my book A Metaphysical Chess Game for Consciousness (http://ronmauer.net/Multi-dimensional_Chess_Game.pdf) currently an 84 page downloadable pdf file about connecting the dots to the big puzzle.

If I could listen to them directly answer some questions (for beginners) I would ask: What are the 3 most important questions humans should be asking about your role in our experience, and what are your answers?

Would anyone have fun with this?

[betoobig]

Sounds very interesting. Have you tried to go to nature, mediate there , ask the question and see what happens? i will and see what happens.
Te other day i sat down just contemplating a tree, as wind moved him i moved with him and felt i was the tree. Next time i will ask.
Thanks for the share i am downloading it.
Much love brother

[Cara]

Not sure if you have come across Perelandra Garden and Machaelle Wright.... She has a spiritual take on nature.

Here is a pdf of the first chapter of her book The Perelandra Garden Workbook. It's title is Nature Intelligence.
http://www.perelandra-ltd.com/PDF/PP11_What_is_Nature_Intelligence.pdf

Here is a short essay of hers on gardens:


A Garden as Defined by Nature*
from Machaelle Wright

One of the important things I learned early on is that how nature defines the reality in which you and I live and function is not the same as how we've been taught to perceive that same reality. For example, according to the dictionary, a garden is a plot of ground where plants are cultivated. And this is pretty much what we normally think of when we use the word "garden." I suspected that this didn't quite capture the reality of a garden. So one day I asked nature for its definition, and here's what it said:

From nature's perspective, a garden is any environment that is


initiated by humans
given its purpose and direction by humans and
maintained with the help of humans


For nature to consider something to be a garden, we must see humans actively involved in all three of these areas. It is the human who calls for a garden to exist. Once the call is made, nature responds accordingly to support that defined call because a garden exists through the use of form.

Humans tend to look at gardens as an expression of nature. Nature looks at gardens as an expression of humans. They are initiated, defined and maintained by humans. When humans dominate all aspects and elements of the life of the garden, we consider this environment to be human dominant. We consider an environment to be "nature friendly" when humans understand that the elements used to create gardens are form, and operate best under the laws of nature and when humans have the best intentions of trying to cooperate with what they understand these laws to be. When humans understand that nature is a full partner in the design and operation of that environment — and act on this knowledge — we consider the environment to be actively moving toward a balance between involution and evolution.**

As a result, the environment with the human/nature partnership supports and adds to the overall health and balance of all it comprises and the larger whole. It also functions within the prevailing laws of nature (the laws of form) that govern all form on the planet and in its universe. In short, when a garden operates in a balance between involution and evolution, it is in step with the overall operating dynamics of the whole. The various parts that compose a garden operate optimally, and the garden as a whole operates optimally.

Nature does not consider the cultivation of a plot of land as the criteria for a garden. Nature considers a garden to exist wherever humans define, initiate and interact with form to create a specialized environment. This is the underlying intent of a garden and the reason behind the development of specialized environments such as vegetable gardens. Nature applies the word "garden" to any environment that meets these criteria. It does not have to be growing in soil.*** It only needs to be an environment that is defined, initiated and appropriately maintained by humans.

This is what nature means when it uses the word "garden." The laws and principles that nature applies in the co-creative**** vegetable garden are equally applicable to any garden, whether it is growing in soil or otherwise. In order to understand why the processes described in The Perelandra Garden Workbook apply to any garden, one must understand how nature defines a garden. The principles and processes apply across the board because all gardens are operating with the same dynamics — only the specific form elements that make up each garden have changed.

On that note, I wish you happy gardening.


Not sure if this is along the lines of what you were thinking.

I first came across a mention of Perelandra Garden in the writings of ZS Livingstone on educate-yourself.org. He talks quite a lot about nature and the spirit world in his writings. You might like to look at those as well:
http://educate-yourself.org/zsl/index.shtml

(By the way, Perelandra is a volume in C.S. Lewis's space trilogy series... Interesting)

You might also like to explore this book or similar:
https://images-na.ssl-images-amazon.com/images/I/51it2DJ1gcL.jpg
https://amzn.com/B009FKTKUW


Animal tracks, word magic, the speech of stones, the power of letters, and the taste of the wind all figure prominently in this intellectual tour de force that returns us to our senses and to the sensuous terrain that sustains us. This is a major work of ecological philosophy that startles the senses out of habitual ways of perception.

[Ewan]

I bookmarked an entry by Dawn within the first couple of weeks of joining Avalon, sadly she left us to journey on her own way.

An Experience that changed my life (http://projectavalon.net/forum4/showthread.php?14157-An-experience-that-changed-my-life&p=305123&highlight=mushroom+gardener#post305123)

[Cara]

And here is another place to look....

I am not sure if describing animism as a "nature spirit driven cosmology" (my phrasing) is entirely correct but animist beliefs certainly do include nature spirits in various forms.... Here is a Runesoup/Gordon White podcast talking with anthropologist Dr John Reid about Animism:

http://runesoup.com/2016/09/talking-animism-past-and-future-with-dr-john-reid/


This week we speak to Senior Reseach Fellow of the Ngai Tahu Researcher Centre at Canterbury University, Dr John Reid. Dr Reid is a specialist in economic and social development within an indigenous context with a particular emphasis on New Zealand and Polynesian experiences.
Topics covered include the origins of animism as a term, why it is still useful today, how a river can be your ancestor, what animism looks like today and what it might look like tomorrow.
Download the episode directly here (http://runesoup.libsyn.com/podcast) or listen along on YouTube below.

http://www.youtube.com/watch?v=zntTf7dC440
Enjoy!
Show Notes
Dr Reid’s TEDx talk on the Power of Animism

http://www.youtube.com/watch?v=lmhFRarkw8E
Dr Reid’s recommendations for further study:
Tim Ingold (https://en.wikipedia.org/wiki/Tim_Ingold)
An interview with Tim Ingold (https://culanth.org/fieldsights/841-e)
Rane Willerslev (https://en.m.wikipedia.org/wiki/Rane_Willerslev)
An article by Rane Willerslev (http://www.e-flux.com/journal/36/61261/laughing-at-the-spirits-in-north-siberia-is-animism-being-taken-too-seriously/)

[Andrew]

The true genius, who reveals to men hitherto unknown truths, realities, is a genius by
virtue of his contact with Augoeides. Di mi se mai fu fatta alcuna cosa, “By me was never
done anything,” Lionardo da Vinci once wrote. Thus speaks the genius, who knows that he is just an instrument
for something that is immeasurably greater than his own personality.

We Are Not Alone

We human beings are not alone. Scientists begin to accept the idea that there could be
other intelligent beings in the universe. But they have got stuck on the fiction that life can
only be organic life. They believe that intelligence equals a highly developed organic nervous system. Therefore,
they must believe that man cannot find his equals or superiors elsewhere than on the planets of far-away suns,
where natural conditions by fortuity have favoured the evolution of organic matter. Such a belief is in
all essentials a confession to loneliness, a belief in neighbourhood without neighbours.

Hylozoics holds a basically different view. It teaches that the entire cosmos is one single
swarm of life at all stages of development. It explains the origin of life from above, from
higher worlds, not from below the lowest world, as science does. The plan, the idea, the
pattern, and the impelling force always proceed from a higher world. Only in very rare cases
the result is organic life as on our planet. For this kind of life is the least favourable to
consciousness development, and where it is found it is always an anomaly, a deviation from
the normal order and a result of collective bad sowing.

In our solar system, all the planets are inhabited by individuals belonging to all the six
natural kingdoms. It is only on our Terra, however, that the individuals of the second, third,
and fourth kingdoms have organisms. On other planets also the lowest monad envelope is an
aggregate envelope. Many of these races have the etheric envelope as their lowest one.

Let us consider how much time and energy we humans must spend on nourishing, housing,
and clothing our organisms, how much suffering they cause us, how much unnecessary care
and wrong attention we afford them! Then we understand what we could achieve instead, if
we did not have these lumps of matter to drag along, but light energy envelopes like people
on other planets. Then we could give our undivided attention to consciousness development,
our own and that of others. However, also our mankind will some time reach as far, will be etherized.
But that will not happen until the majority live for consciousness development and not for their organisms
as they now do.

The mankinds of other planets live in accordance with the laws of nature and of life,
collaborate with the entire living nature, serve the lower natural kingdoms in their
consciousness development. The mankind of Terra alone has chosen the path of egoism and
rebellion against life.

This fact is particularly evident in our relation to our next unsuspected neighbours, those
who share with us the living-space of Terra. These neighbours are discarnate humans, beings
belonging to the deva evolution, and individuals of the fifth and sixth kingdoms.

The so-called dead are as much human as we so-called living people. The unessential
difference is that they lack the organism with its etheric envelope. Spiritualists know that
contact with the so-called dead is possible, and their mediums offer to arrange it. The fact that
a contact is possible does not, however, imply that it is wholesome. It is a point of maturity to
reach for mankind not to do indiscriminately whatever is possible to do. That is a particularly
necessary insight for researchers, business and political executives. As long as our wish to
contact the so-called dead is conditioned by our egoist desires – mourning, regret, curiosity,
sensationalism, etc. – so long will unreliable trance mediums remain the only channels.

As we overcome our selfishness, however, the possibility opens up for the discarnate to
contact us while we are asleep. For then we too live in the emotional world and in a manner
similar to theirs, released from the two physical envelopes and with the monad centred in our
emotional or mental envelope. To be fully awake in the emotional world during sleep is the
only rational way for the “living” to communicate with the “dead”. That is a faculty which
can be trained and which in the future will replace trance mediumism. Then intercourse
between the inhabitants of the two worlds will be natural, on an equal basis, wholesome and
joyous for both parts.

With our gross physical eyes we see how the earth, water, and air of our planet are the
abode of swarming, richly developed and differentiated vegetable and animal life, and we
rejoice at it. But could we in addition see the etheric world (49:2-4) with our etheric eyes,
then we would directly experience the truth of the esoteric axiom “everything is life”. Then
we could observe how air and water are filled with living creatures without number, of all
sizes, shapes, and colours. We could see how organic and mineral life-forms above and below
earth are built and maintained by innumerable small and big “energy beings”. We could
experience how an entire area – a forest, a hill, a lake – is ensouled by one giant spirit, a
landscape deva, who under him has countless helpers of lower ranks.

Then we would see that folk-tale and folk-lore have told the truth, witnessing to the
existence of these beings, but have lied, ascribing ill-will and other evil qualities to them.
These nature-beings collaborate with nature and live according to the Law. But as usual man
all too readily believes ill of the strange and unknown.

Could we raise our power of perception to the emotional world and still higher, to the
mental and causal worlds, then we would discover the existence of higher, more developed
beings on the same line of evolution as the lower nature-spirits. Now we do not speak of
nature-beings any longer but of devas or angels. The dividing line between the two groups
goes between the lower and higher emotional and corresponds to the boundary between
animal and man in the human evolution. The devas have never been men and will never
become human. They are monads that pursue another evolution parallel to that of the human
monads.

The mineral kingdom is common to all evolutionary monads. After it, however, there is a
division into two branches, called the earth and the water evolution, which each consists of a
number of lines. Only one line of the earth evolution leads – via mosses, ferns, herbaceous
plants, bushes, trees, and mammals – to the human kingdom. The other lines of the earth
evolution and the entire water evolution lead to the deva kingdoms. On most of those lines the
monads start in lower plants or fungi, go on in such animals as reptiles, birds, and fish to pass
into etheric and emotional nature-beings. There is also a line, however, where the monads
never incarnate into organic life-forms (plants and animals). On higher etheric levels, the
lines of the water evolution pass into an air evolution and those of the earth evolution into a
fire evolution. This has to do with an overall polarity in existence. In the higher regions of the
emotional world, the air and fire evolutions coalesce into a unitary deva evolution.

The devas (higher emotional, mental, causal, etc.) have their life-tasks within the area of
the matter and energy aspects of the planet and the living beings. They build the whole living
reality, maintain it, supply it with nourishment and energy. In so doing they are foremen and
teachers of the nature-beings in their countless swarms. Higher devas, at least mental devas
(who are higher than normal man in consciousness), assist the planetary hierarchy with work
for consciousness development. They work chiefly by using inspiration, addressing
themselves to such humans as have overcome their lower emotionality and egoism and strive
to do some good for the totality. Their paths of contact are many: art, literature, music,
research and education, religion, healing, philanthropic work, nature and wildlife
preservation. Devas like nature-beings shun spiteful, wrathful, violent individuals but are
attracted to the loving and the mild. They take a lively interest in and have compassion for
every living creature, regardless its level of development. By contrast, they are indifferent to
man’s mechanical creations and are averse to everything that injures, pollutes, and disturbs
living nature. The devas represent in quite a particular way the female, motherly, nourishing
element of existence. It was they that Goethe, the esoterician, had in mind when writing: “The
ever womanly draws us above.”

http://www.laurency.com/

[Ron Mauer Sr]

If there is anyone on the forum who can talk directly with nature spirits, I would enjoy hearing from a nature spirit's perspective:

(1) What are the 3 most important questions humans should be asking about your role in our experience, and
(2) what are your answers?

[kirolak]

I don't clam to be able to contact Nature directly, but these thoughts/answers come to mind so I'll (daringly!) share them, fwiw:

1) Humility in the face of Other Kingdoms
2) Not taking without asking
3)Gratitude, & Repairing what has been damaged

[Ron Mauer Sr]

I don't clam to be able to contact Nature directly, but these thoughts/answers come to mind so I'll (daringly!) share them, fwiw:

1) Humility in the face of Other Kingdoms
2) Not taking without asking
3)Gratitude, & Repairing what has been damaged

Thanks kirolak. You may have hit a home run.

[sheme]

In The Light of Truth, by Abd-Ru Shin, talks of Nature spirits I seem to recall. Also The Gospel of The Essenes - translated by Edmond Szekeley refers to the "Angels of Air, Water,Earth, Sun etc. Good luck.

http://grailmessage.com/en/

[Baby Steps]

I don't clam to be able to contact Nature directly, but these thoughts/answers come to mind so I'll (daringly!) share them, fwiw:

1) Humility in the face of Other Kingdoms
2) Not taking without asking
3)Gratitude, & Repairing what has been damaged

Thanks kirolak. You may have hit a home run.

Also - that there is a vast abundance within Nature , and available for us humans, if we decide to live in Harmony with Nature. The other path being towards a Robotised Human.

The Shaman tells me that when using a particular ingredient, for example Moringa, it is effective to ask the spirit of the plant to energise the water medium, and also to request of that spirit what healing or influence is required.