Friday, December 30, 2016

Today I Made Peace with Raven

     Today was a good day, I made peace with the black raven.

Raven and I go back a long ways, raven has always been there hawking, and cawing. He’ll slap his throat and sound like  glass tinkling in the bottom of a deep hole. He’s always watching, looking, seeing what’s going on. He doesn’t miss a trick, nothing goes unnoticed. He’ll be the first to hit on road kill, he enjoys it just fine. He’s not particular, he’s a survivor. He’s not a fine hunter, like the red tailed hawk I seen. Hawk will just swoop down. Drop down out of the sky like lightning, quiet without thunder. The cottontail rabbit knows what’s going on. It’s not life and death so much as always saying yes. “Ok you got me.’, cotton tail says. He’ll just stand still and wait his turn, giving into the moment.
       One time I asked cottontail rabbit, I said, “What’s up man?” Why don’t you run when hawk comes swooping down?” “How come you’ll freeze up, like you’re saying, ‘Go ahead. Eat me.’”? What’s up with that?” Rabbit told me. “You just don’t get it. You got to see it through my eyes. Couldn’t have hawks without rabbits. Can’t have rabbits without hawks. We’re one and the same. You think you’re different. If you’re seeing me it’s because I’m seeing you through the same eyes.”
     Well I had to think on that one for a while, what rabbit told me. Raven though, he’s an opportunist. I’m not sure if he creates opportunities or if he is the opportunity. Or if he’s just always waiting, watching. I’m not sure if Raven makes things happen, or he is what happen.
      Lot’s of times I’d prefer to see a hawk, or even a juniper jay, raven gets the job done though. He doesn’t quit. He’s the first to come back after a fire, and the last to leave. He’s like mullein, fireweed, Ambrosia, he’ll return after the hottest fires. He’ll do just fine. Raven doesn’t need beauty or pristine situations, a garbage dump is just fine.
     I had no plan on making peace with the raven today. I didn’t get up and say, “Well, today’s the day I make peace with raven. It’s the middle of winter, almost New Years, so I better make peace with raven today.” No, not like that at all. I didn’t have any plans at all to make peace with blackie. I don’t even like ravens to be honest. Ther’re kinda disturbing. They’ll keep cawing, caw, caw, caw. It’s loud too. It’s not a woodpecker bom, bom, bom, bom hammering in the morning. You know woodpecker has sense. Woodpecker has a plan. He’s eating bugs. He’s getting those pine bark beetles in the ponderosa pines. He’s doing something constructive, something that helps the forest. Saves the trees. Raven though, he just making racket, making a loud noise.
     If I had my plinker with me, and he would of  kept it up, I might  of took a  shot. Just to scare him off. I was trying to find tranquility, peace. I wasn’t wanting to hear quacking and honking, caw, caw. When you go walking in the woods it’s like that. You don’t always find what you’re looking for.
               So as I kept walking I knew I had to do something. The thing is when you’re dealing with wild creatures you have to take a different approach. There’s a different approach for the tame and the wild. Especially if you don’t have a plinker.
     Now, I could of threw a stone, or yelled. These are wild ravens, these aren’t the kind that hang out at dumpsters. They live in the woods. They hang out with turbnella oaks, emoryi, alligator junipers and ponderosa pine. Twenty five miles from the nearest town. These aren’t the kind of ravens you can scare off throwing a stone. They fly like eagles. They soar. They play in the sky. This is their playhouse. This is raven’s playhouse. You can see them playing around on the thermals along the rim rocks. They fly high. They spin and dance around in the air. They don’t fly for a purpose. They are the purpose. This was a day in the raven’s playhouse. It was annoying. I was in their spot. This is their place not mine.
    So with this type of raven, you’ll need a different approach. You need to engage with these ravens. Good thing I learned how to do that way back when I was a sheepherder for the Spratts up at Lysite, Lost Cabins, Wyoming. All the way from the gas hills near Riverton, to Alkali creek. Up to the Little Big Horns, in back a Tensleep.  Old Basque Joe Aguilar, taught me that. When I went to visit him and his dog Ponchitta.
     We were dropping lambs near the Owl creeks, just a little ways past Boyson. The weather had turned and eight inches of spring snow was turning everything into a soupy mess. So we had to stay put. I couldn’t move. We put our wagons next to each other, real close, maybe a quarter mile away. When you’re herding, your alone except when you’re with the drop bunch.
        These were Columbia Ramboulette cross, and those ewes were good lambers even with snow. We found some dry ground on the south side of Alkali creek. His bunch were on one side, mine on the other. When they came down to water they could get into a lot of trouble if they crossed the creek. Couldn’t get them mixed. So we be up on the hillside counting our blacks, watching the snow melt, eating mutton stew and drinking coffee, talking.
     Joe didn’t talk much, he’d eyeball you. There were a lot of buzzards and ravens eating the placenta and after birth. Circling and with the cow birds eating up the grain we fed the horses.  He taught me how to engage with the ravens. He said. “You gotta talk to ‘em. Tell them what you want them to do. You’re the top hand. They’ll listen to ya. Butcha gotta talk to em’.”
     Now this conversation was over two weeks, eating lot’s a mutton. Drinking coffee. Watching snow melt. So I am speeding it up so you can follow. Now the ravens and buzzards didn’t seem to bother Joe’s bunch like they did mine. They’d be all over my bunch, sqwuaking and cawing, and making an awful ruckus.  You know when you see something like that, it bothers you. “What the heck is he dong, that I’m not?”
      So we’d split up around 10, send our bunches in different directions which was hard looking for grass. Joe always took the best grass, I had to give him that, he was a top hand. Doing this longer than the year’s I’d been born with. So I tried it. Talking to ravens. Felt like a fool but had to do something. I wasn’t sure what kind of voice to use. So I tried whispering. I tried just a normal voice. I sang songs to them. I tried yelling in a loud voice. I tried to talk with a Basque accent, like Joe. Nothing worked. So I was thinking maybe talk to them in Basque, whatever the heck that was. I knew a few words in Spanish and Basque sounds like Spanish, maybe that would work. Nothing worked.
     So after a few days Joe said to me, “Any luck?”, now for Joe that’s a lot of talk. Joe told me, “I’ll be back, going to Riverton,” Joe was going to get laid at a whorehouse in Riverton with some cheap Mexican hookers. One of them was a real fine piece of ass I heard. Her name was Lydia. In fact rumor was she got the clap working at a whorehouse in Pahrump Nevada, but she was clean now, but had to wait 30 days before she could go back to the Cottontail Ranch. She was waiting for a checkup. Those girls are well kept some of them were blondes. She was a Steed from Colorado City and rumor had it she had a falling out with Rulon Jeffs, the head prophet up that way. Lost her kids to the third wife and had been running ever since. Any way she was worse than a jack Mormon. She definitely had strong Neanderthal traits. She had freckles all over her body, they even said down to her back pocket, but I never got a chance to see that.
     Well if Joe was going to Riverton, he could be back Wednesday or gone till Fall, could never tell with those guys. He did say he’d show me how to talk to ravens, I took him at his word. I’d have my hands full till he got back with two bunches, no talking to ravens till then.
       Joe did come back Wednesday, I figured he probably needed to go to the bank. He never told me if he went to the whorehouse, he did have a haircut, so I figured he probably did.
     So I said to Joe, “I’ve never heard you talking to ravens.” He said a couple hours later, “you don’t talk out loud. You talk in pictures.” So I figured that was bull shit. I knew Ace was putting out cyanide for the coyotes. I figured the ravens were probably eating it, he just forgot to spread any on my side of the creek.
     Did never find out if talking to the ravens in pictures worked or not because a few days later lambing was wrapping and I left the drop bunch with 1000 Columbia ramboulette cross ewes and lambs and headed up towards Tensleep. I was ready to get out of there anyway, I kept thinking about Lydia Steed and her freckles. It was driving me nuts. Joe Aguilar had a transistor radio, and every time this duet with Dolly Parton, Linda Ronstadt and Emmy Lou Harris came on I kept thinking about Riverton.
     I had forgotten that story with Joe Aguilar until I was walking today in the woods looking for some decent red root. Not the kind I’ve been finding lately which has been yellow on the inside. I hate red root that’s yellow. I mean yellow red root? C’mon. I mean it still makes a decent medicine, but it you compare it to redroot that’s red all the way through it’s just not the same. It doesn’t have that wintergreen. It doesn’t have the bite.
     These ravens were really bothering me, focusing on me. I guess they hungry. It’s just that I didn’t come up here to listen to caw, caw, caw. I hadn’t thought of Joe Aguilar in years. What’s that about? So I tried it, I started talking in pictures to the raven. I saw the raven flying high in the sky. It worked the raven started riding the thermals on the rimrocks. He was dancing in the sky, real pretty to watch. I called him back down and he came back and landed in a big Ponderosa pine that was struck by lightning. Then I realized I had to make with the raven. That’s why I came up here, not for red root.
     Unfinished business. I had to remember, take serious the memories. I had been forgetting. I had been trying to escape the thoughts of my own mind. I hadn’t been paying attention. I hadn’t been listening. I was too concerned with what people would say about me. I wanted approval. I blocked access to my own thinking. I started looking out, or even looking in, but neither looking out or looking in is important- what matters is looking at whatever is there. Seeing it.
    So me and the ravens we were talking back and forth in pictures. Me sitting on the edge of the rimrocks, raven up in the lightning struck Ponderosa pine. Raven was raven, I was myself. We were both listening. I wasn’t sure if were listening to one another But I felt listening going on. I felt more sensitive. I started to notice how my body felt sitting on the edge of this cliff.
     Along time ago there was another raven A raven in a chicken coup. There was a raven bothering my chickens. I got extremely pisssed off with that raven. I would get up in the morning at sunrise, to get that raven. We both had issues with some chickens some time ago. Well not issues with the chickens, issues with the eggs. We both liked that sweet, creamy orange yolk from those little Arcana hens.
     I was living by this time just west of the Paria river. In a little bit of private land surrounded by BLM. I loved those chickens and loved those eggs. Winter was starting to freeze, the hens weren’t laying well. Then it started. This raven started cracking the eggs and eating up the yolks. I wasn’t getting any eggs at all, just broken shells. Raven would sit up in a shred bark Utah one seeded juniper. Wait for the hens to lay. Then hop step into the coup and eat them. This raven was getting the best of me, the only thing I could think of the black raven eating my blue Arcana chicken eggs.
     So raven and I got into this struggle. I’d set out there with my plinker, waiting for raven to land in the juniper. Without fail as soon as I moved, he’d fly off. I tried everything. I set up a blind, as soon as I grabbed my plinker,  the raven would fly away. This went on for some time I did get some good shots, not sure if I winged him, as he took off. I might of gotten him I don’t know.
     As things would have it, it didn’t matter. Not much later a tall leggy bobcat got in the coup. Hop stepping just like the raven. As I was still trying to get raven I had my plinker next to the coup. I ended up shooting the bobcat. Turns out he had a bum leg. Usually bob cats don’t hang around people. Not during the day. Got a decent skin from that cat, which I brain tanned, funny thing after that the raven disappeared. He never came back. Maybe I did get him, not sure.
     That was the unfinished business. So now to day on my hike, all these thoughts of ravens and unfinished business. That’s what I needed to clear up. When I walk in the woods there can’t be unfinished business. I needed to solve the past to embrace the present. The past was holding me back. Unfinished business with raven had to be addressed now.
      So I explained to raven in pictures how nice I thought he was flying. How sleek and black his feathers looked in the grey sky as he was riding the thermals. I was glad I saw him today. I gave him some more pictures. I saw the raven flying way up in the sky. I saw him with his mate, and I hoped she’d be a good one.
I wished them well to have lot’s of raven chicks, lot’s of babies.
    I can’t say the raven gave me any pictues. I did look straight down where I was sitting. I’m not sure the raven gave me a picture to look down or not. The raven took off back to the thermals. I realized I made peace with the black raven. Something changed. Algerita. Didn’t expect to see any Oregon grape up this way. When I looked down I saw two Mahonia, two Berberis repens. I had been hiking about three or four hours and hadn’t seen any. Right there at my feet were two. One was bright green, the other bright red.
     I pulled up a little piece and started chewing on the bright mustard yellow Algerita root. The peace got deeper and deeper. I knew I had been holding on to that for a long time. It was a block.  I was fighting that black raven. I couldn’t see the raven only the Arcana eggs.  I couldn’t see how beautiful he flies. I was disturbed by the ravens honking, caw, caw, caw.
     I kept eating Algerita. I knew it was the medicine I was needing. It was a good medicine. I never felt that from Oregon grape. It was bitter, with a hint of east coast sassafras, hint of wintergreen. I knew deer brought medicine, everybody knows that. Not ravens, this was something new. I was finally feeling better n this, some kind of breakthrough. Then I realized the raven was gone.
    So I sent a picture just like Joe Aguilar said. I called back the raven. I sent him a picture of Algerita. Just a tiny bit of blue sky broke through. The mountains on the other side were illuminated. I felt there was an exchange, good medicine. Finally today I made peace with the raven.



                                                                                                                                          

Saturday, December 17, 2016

Medicine Garden Love, original song by Paul Manski


                          https://youtu.be/Zh7WZhP44P0
"Medicine Garden Love", an original song composed and recorded by Paul Manski, 12-17-2016. Viola, bass, guitar, vocals by Paul Manski.
Lyrics: "Medicine garden love
Walk in balance, balance love 
Roots on the mountain roots are loved
Art is your suppliance, art is love
Walking on the mountain Mountain you are loved walking on the mountain Michael you're loved 
Walking on the mountain Mary you are loved 
Walking on the mountain Simon you are loved 
everything is perfect now made in 

I believe in oshà and monarda
following tracks
ocotillo and red root
listening to plant teachers
feeding spirit
beautiful moon
walking green earth
medicine is in the roots when 
You walk in love

Medicine garden love
Walk in balance, balance love 
Roots on the mountain roots are loved
Art is your suppliance, art is love
Walking on the mountain Mountain you are loved walking on the mountain Jesse you're loved 
Walking on the mountain Wes and Sierra you are loved 
 everything is perfect now made in love
Walking on the mountain mountain you are loved

Move people feet to begin
Gather the plants sister
dance song begins

mountains are walking river don't end
words make the picture
be your truth ...
Be the truth of love
Be the truth of love

Medicine garden love based in love
Walk in balance, balance love 
Roots on the mountain roots are loved
Art is your suppliance, art is love
Walking on the mountain Mountain you are loved walking on the mountain Only love

I believe in oshà and monarda
following tracks
ocotillo and red root
listening to plant teachers
feeding spirit

Move people feet to begin
Gather the plants sister
dance song begins

mountains are walking river don't end
words make the picture
be the truth of your pictures
Be the truth of love
in the medicine garden
Your words are love

Medicine garden love
Walk in balance, balance is love 
Roots on the mountain, mountain you are loved
Art is your suppliance, art is love
Walking on the mountain Michael you are loved 
Walking on the mountain and the mountain is love"
-by Paul Manski

Friday, October 28, 2016

Herbal Medicine Road and meditatating on the Hippocratic Oath

Further meditations on the talking point, Hippocratic oath and the plant medicine road:


An oath is a promise that we make privately & publicly and in this case with the plant medicines on the plant medicine Road. Hippocrates is the talking point because his concept of ethics has been part of a 2500 year old talk. It is worth revisiting this conversation. Hippocrates speaking to the people of his time 400 BC Greek, related there must be an openness to sharing the teachings, an openness to follow through with that openness. Hippocrates  was himself bound by his cultural envelope and in his Oath spoke of passing on the teaching to males and male heirs, this i do not condone or in anyway seek to emulate. The plant medicine Road is not a female only clique. It is not a Male only club. It relates to our greater participation in the environment beyond our own personal birth and death. The plant medicine Road is a trans personal endeavor. It crosses culture, political boundaries, and social stigma. For in what we have gathered, within that is a commitment to share. It is also within the realm of that sharing, that there is a quality of danger. What we share can be misused, misinterpreted, and in addition to a perfect transmission laden with danger, there is also the imperfect transmission, whether originating in the student or the teacher. There is danger of a person approaching the plants directly. Plants are powerful living creatures. They are often tricksters and they exist in a world outside of our own making. Plants themselves have a myriad manifestation within their ecological niche. One plant that comes to mind is Estafiate, Artemesia ludoviciana. Although in no way a dangerous plant, it is a plant that morphs with regards to it's environment. Estafiate can grow along a water course, it can grow in a Alpine mountainous environment, the low desert, in a multitude of environments. Within each of those environments Estafiate is somewhat of a different plant. Presenting  itself in different ways. It presents itself differently both physically in its appearance and also medicinally in regard to its constituents. Plants present themselves in the pollen highway and there is often hybridization of the plant, plants combine with other plants of the same species often times revealing different ways of expressing themselves. In addition to this hybridization which occurs within nature as part of the multifactorial interchange of genetic information on the pollen highway there is also plants that are look-alike plants. Some of these look-alike plants although in the same genera may possess completely different characteristics, poisonous qualities. It is much different when buying a plant from a reputed source compared to going out into the plant gardens and interfacing yourself with them. The Safetynet of trust on the plant medicine road is contained in your own willingness to go deeper, to dive deep into the plant medicine garden visiting it time and time again throughout the seasons, throughout conditions and knowing who is who, what is what, and where is where. The danger factor can only be mitigated by a careful study throughout time, a discipline to commit to the plant Medicine Road. Luckily for us on the plant medicine road the power of the plant is contained in The stored vitality, stored in root. The leaves are very much part of an exoteric, open tradition where as the roots are part of a more esoteric tradition, and inner tradition passed on face to face directly from person to person. The plants themselves have been identified and re-identified by noted plant persons in different ways at different times. One such plant is Baneberry, red cohosh, Actea rubra.
The noted herbalist Michael Moore, if you follow the pathway of his books, in one of his initial books he identified Actaea rubra as a poison through and through from top to bottom, with no appropriate medical use. Even a warning not to use or engage with this plant. In his later books he took back this warning and re-described Actea rubra as a legitimate medical plant which could be used, gathered, and harvested safely. With Actea rubra it is a legitimate question to ask, did the plant itself change? It takes great courage to revise an understanding and to say, I was wrong about this plant, I didn't understand it fully, and my understanding now has changed. It is important that we continually engage with the plants and revise our understanding according to what the plants have given us. This can be what part of the plant is used, there is a growing movement in the body of herbal knowledge to go away from the distilled powerful root of the plant and go more towards the aerial above ground portions of the plant for medicinal use. This can also be how the plant is used, methods of preparation and what the plant is used for as a remedy. Disease states and disease processes change and morph within our human community and whether the plants themselves have changed in their medicinal quality or not is a legitimate question, yet it is obvious that the way that we use plants will change. While it is clear that books, online courses, and new methods of communication will arise, there is no substitute for the actual face-to-face transmission along the face of the plant medicine Road. Both the sharing of information and the growth that occurs within community, and direct relationship with others along the plant medicine Road cannot be underestimated.
     It's within the nature of the face-to-face transmission between plant, place and person that we need to continue that face-to-face transmission outside of ourselves, outside of our personal comfortable container. Part of the oath of the plant medicine road is to engage with others in the community with the sharing of information regarding plant person and place. In the nature of plant person and place there is a human dimension. When ever we step out of our personal container and engage in community we meet with the other. The other is by its nature different from ourselves. On this level we relate to other people with different values, different backgrounds, different political and social perspectives. There is a tendency with human beings to create a litmus test of, are you with us? How do you stand on this issue? For this we must maintain a neutrality with regard to who is with us, and look at the existential value of a persons intention to engage on the medicine road as the sole litmus test of sharing. Hippocrates spoke of the need for a sexual morality in relationship to the transmission of knowledge. The sharing of knowledge from expert to novice implies vulnerability and often youth. Vulnerability, youth, and innocence, have their own benefits and power. It is the responsibility of the teacher on the plant medicine road to be aware of youth, vulnerability, and innocence, and not use these for personal gain. It is important that within the transmission of this direct face-to-face knowledge that there is a respect for the vulnerability of the novice on the part of the teacher. It is perfectly reasonable to expect that people will gather together based on their common interests sharing the gifts that they bring from their unique place. That relationships will form along the plant medicine Road is an obvious fact of our human existence. What is required is that both the novice and the more experienced on the plant medicine Road acknowledge the sacredness of the journey and do not take advantage of that vulnerability and innocence for personal gain. 
    From what I have understood of the plant medicine Road there is no place for race, ethnicity, color, or tribe. While some have tried to encapsulate plant knowledge with regard to race, to place plant knowledge within the boundaries of a safe container as a ethnic group,  or inner circle, i think there is a strong judgment upon this. It's not a judgment within the human realm of judging it has to do with the exchange loop. The exchange has to do with an open movement, within the promise and oath that we make is a promise to be involved with the openness of this exchange. Within our promise is a commitment to the dynamic quality of this exchange outside of our own specific birth and death. We are making a promise to participate within this exchange that is an ongoing process with the plant place and persons. The exchange process that we are committing to is no other than the process of life and death. Both our own life and death and the knowledge body of plant materia medica that is passed on along the plant medicine road. Time is shown to be harsh with those who try to bind herbal knowledge within the confines of ethnicity, of a certain racial group and present a barrier to this knowledge in the sense of not sharing freely openly in the sense of an open container, it seems that  people who trapped by this belief system or exclusivity, will with time gradually lose, and diminish the herbal knowledge they seek to protect. They have chosen to withdraw themselves from the exchange process, the continuum of exchange between plants, person and place which is the basis of our medicine road. This is not to say that there is not an aspect of protection in the sense of ethics with regard to the plant's themselves medicine road. There must be a careful stewardship of those medicine gardens that exist especially in the open West and what remains of the great American wilderness. The fundamental quality to this protection has to do with love, love of the plant medicines, love of the place, and love of the people who will benefit from this plant medicine Road. The fundamental quality of this protection has to do with the oath to the plant medicine road, the promise that is made, to share freely without regard to sex, age, without regard to particular creed or political affiliation, and without regard to ethnic background. The fundamental quality of the plant medicine road has to do with dynamism with the extreme life force that is present in the plants that demands an equally dynamic approach to sharing. The plants themselves are seeking to relate within the realm of plant person and place. There cannot be a native American herbalism. There cannot be a Latino herbalism. There cannot be a White Caucasian herbalism. There cannot be a feminist or gay, queer or transgendered herbalism. There cannot be a male or a female herbalism.  There can only be the herbalism of herbalism.  It is a fundamental quality of openness. With regard to the plants themselves there is an obviousness of the willingness to share their medicinal songs without regard to tradition, person or background. The plants themselves have a rather harsh judgment on those who over harvest or share information in such a way as to be grandiose and point to the person sharing the information rather than the plants themselves in their environment. To those who are seeking there must be a corresponding movement towards sharing. Sharing outside of personal gain and sharing based on the promise and oath of resiliency within the plant medicine Road. 
      Sharing medicine and sharing knowledge can relate to selling only if the primary basis of that selling is based on sharing with out regard to the ability to pay in terms of finance. Finance and money have a symbolic aspect within our human interaction yet finance is limited to our human interaction, when we relate directly to the plants we must move outside of the realm of money and finance into the heart. There is payment to be made. There is payment to be done. That payment is rooted within the plant person and place and relates to the quality of commitment and intention on the part of the student. The teacher is a conduit, a voice for the plants and is a spokesperson and translator of the subtle nuanced message of the plants on the plant medicine road. The plants themselves are the teacher and it is a mistake to idolize or in someway focus on the particular conduit for that knowledge on the plant medicine Road. It goes without saying that the person who is seeking medicine or teaching within the medicine road has a whole hearted desire, and centered purpose. It is only within the fullness of time that this tenacity to learning can be judged or evaluated. The exchange is based upon the purity of intention, not upon the ability to pay or repay, The exchange is based upon a greater whole within the plant person and place. For this reason Hippocrates made it clear within the oath that payment for teaching was not to be the basis upon which teaching is done. It is not that the student does not pay, or the teacher does not accept payment, but that the primary fundamental objective is the loyalty within the medicine road and the transmission of this knowledge from generation to generation. We are here for a short time, the plants in the plant medicine road will be here after we are gone, along with the needs of people to make use of this medicine way. The oral tradition and the direct transmission of the plant medicine road with the presence of the plant person and place in a face-to-face encounter is the best method of relating to teaching in the transmission for future generations of the plant medicine Road. There is no substitute for the subtle nuances of learning other than the face to face direct transmission within  plant person and place. That this face-to-face transmission is problematic, has no doubts. Yet the face to face transmission is the journey we must make and prepare. 

Saturday, October 15, 2016

Bear House, Rio del Oso, the Bear river


     Today I spent the day along bear river, Rio del Oso, Bear House. At the Bear House we have different medicines than say at the Deer House, or the Elk house. Each of the different houses will offer different medicines. I'd like to share with you some of my insights from this house. This little known river begins and ends in the same place which is very unusual with rivers. Because it begins and ends in the same place, it isn't well know. Yet it is famous, the plants like Aralia racemosa sing loudly here. In the spring Lycopus americanus makes it clear this is Bear House. Of course the plants along the Rio del Oso are tended and planted by the Bears. I've noticed there can be big differences with medicine plants planted by the bear versus those plant by the Deer at Deer House. The Poleo here is more sweet because the bears enjoy it this way. The deer, their poleo is more like a Salvia, slightly bitter, resembling acorns from Gambel oaks.
     Most rivers begin in the mountains and then go into the valley. Often times rivers begin as small streams in the high high country, meet other streams in a downward flow. This is called a downward moving river.  This river is different because it remains in the mountains and really doesn't go anywhere. In fact if you try to follow this river you'll find yourself going in circles because this river begins and ends at the same place. The reason this river remains in the mountains is to preserve the essential teaching of Bear House. 

      Rio del Oso, unlike many rivers that referred to something that is no longer there, this river actually has bears and today I could see, they're wandering along the river. The bear was walking through the poleo, the Mentha arvensis, our beloved native mint,
     The bear was close enough that I could smell his footsteps sweet, musky, tangy fragrance and warmth. The smell was slightly sour like an apple after you've eaten it, and several hours later  you press your lips on another's and you can still taste the Apple faintly as your tongue touches hers. I could see the bear was walking deliberately with somewhere to go slowly but each step was measured and was carefully placed through the poleo, unlike the river which goes in circles and begins and ends in the same place and really goes nowhere. It would be wrong to say the river goes nowhere, the river is moving in it's own way and seems satisfied to to be a meandering river. 
     Also along the Rio del Oso is oregano del campo, monarda. When the bears establish medicine gardens along this river they often place monarda as an indicator species. The bears prefer to work with monarda to balance their tendency towards stagnation. Monarda is a mover, it moves and uplifts and energizes, especially the lungs. Moisture is always an issue in wet moist damp places and monarda mobilizes and fortifies the lungs. Bears have a tendency to sleep a lot so you'll often find these warm, quickening herbs along the Rio del Oso.
and oregano de la sierra, another monarda. You'll find the bears work with these two types of monarda all along the Rio del Oso. The bears do their teachings with plants they grow along the river. It's best to spend time with this plant and look at differences between these two monardas. 
    It would be right to say that both of these are mints. They are said to be in the Mint family,  Lamiaceae or Labiate, in general warming, aromatic plants. It would also be right to say that they are not mints. These plants are like trees and if you look at them closely you can see them waving in the wind just as you would see a white fir waving in the wind, it matters little to the wind whether the oregano de la Sierra 
or oregano de campo move, or don't move in the wind.  Wind is a bit much like the Rio del Oso,  neither moving or coming or going, like the river the wind begins and ends in the same place. The only way to know if the wind is blowing is to look at oregano del campo and oregano de la sierra and see if it is moving. There is a difference between something moving and something going some where. Oregano del campo and oregano de la sierra are rooted in the ground, they move though they arrive and depart from the same place. Even so they create movement in the body, in the digestive system and in the lungs, they produce warmth and perspiration on the skin.
They are moving yet they rarely travel. The Rio del oso likewise moves yet the river remains within it's banks. 
   
     Poleo and monads of all kinds, appear along the river. You may wonder who it is that plants these wonderful flowers and medicines that grow on the river, that grow along the river that begins and ends in the same place? Well it's clear that these flowers don't grow on their own and I can tell you because I've watched the Bears planting these flowers along the river as they walk through the Poleo, oregano del campo, and oregano de la sierra, ox-eye daisy, yerbal del lobo.
The Bears carry bags of seeds in a little pouch around their neck. You can see the Bears gently tapping the seeds with their back paws and putting a little bit of dirt on top of them so that they can grow.
    I noticed the same thing with small medicine deer at Deer House. There the deer are in charge. There the deer plant the seeds and order the seasons. At the Deer House the deer are the keepers. Here at Rio del Oso, the bear do the planting. This is a bear's garden, the other a deer garden. It's important to know whether you are in Deer House or Rio del Oso.
      It is extremely common during the summer rainy season, when the bears are walking through their patches of polio, to meet plant teachers who inhabit these places. Some of the plant teachers are plants, others are places, still others are persons. These are the plant teachers that hold the world together with the depth of their understanding. Sometimes the plant teachers are rocky black lava rock cliffs, in those places you approach those teachers. You study and listen to rocky skree slopes. You may stay there learning from the rocks. This is called studying rocks. At other times and other places you may meet teachers that are trees. So in that situation you would greet the tree. You study and listen to tree lectures, songs and do tree learning. This is called studying trees.
    All the plant teachers  come to this Bear river precisely to gather insight into the nature of poleo. Poleo and the oreganos, campo and sierra, are known as Harmony inducing plants. These plants when they are seen almost immediately produce a sense of harmony. These then are balancing plants and they balance the lives of the world around them whether those lives are rocks, trees, birds, the elk, the bear, the deer, or the plant medicine teachers who gather together on the banks of this and other rivers.
      Gathering together is the real work of making medicine. Gathering with rocks is rock gathering. Gathering with trees is tree gathering. We are always gathering together and finding ways to do this medicine work. 
     Often when you find a plant teacher walking along the bear River you also will find an apprentice. Sometimes a rock teacher may have a plant apprentice. Often lava rocks are teaching Aralia, they seek each other out for learning, sometimes just companionship. Sometimes a tree, an aspen for instance may have a plant apprentice. The Aspen may be teaching Alta misa or giving insight to bane berry, Actea rubra. Sometimes a bear may be instructing a turkey. A stellar jay may be working with a Ponderosa pine. These different relationships of student and apprentice are important on the plant medicine road.
     These apprentice students are often teachers in their own right and sometimes it's not clear who is the teacher and who is the student. These days the herbal apprentices are mainly making flower essences. In the past they primarily made teas with water. Regardless of who is the teacher and who is the apprentice there's no question that deep study and learning is going on along this bear River.
     As we walk along the Rio del Oso, the Bear River within the Bear house, the medicine gathered there is distinctly bear medicine. The relationships between the plants there are organized by the bear gardeners, who also send out their animal friends. This experimental, experiential relationship of student and apprentice at the Bear House quickens herbal learning. Often times questions arise on how to enter into a deeper understanding of herbalism. The plant schools set up along the Rio del Oso are recommended for this study. Multiple schools of long standing are available for students wishing to deepen their understanding of herbal medicine.
     
     

Thursday, October 13, 2016

Herb for Depression: Faith, Hope and Charity


Herbs for Depression 

Recently I had a chance to hang out with a very sweet informed and high being his name is Thomas Easley and he's noted herbalist and he was at the Western Traditions In Herbalism Conference in Cloudcroft, New Mexico, put on by Kiva Rose and Jesse 'Wolf' Hardin. This is a great gathering of herbal teachers held annually. Next years conference will be in June 2017 in southern Colorado.
     Thomas was a well received and respected presenter there. I on the other hands was on the periphery at this conference, I was more or less a peddler with a table hawking, selling some of the herbs and plants and tinctures that I had gathered from around my home, my place, my bioregion of The Southwest desert mountains and sky islands of the Arizona New Mexico border.

      There was a break one morning and while most of the attendees of the conference were busy learning attending classes from some of the top amazing plant teachers at the conference, the rest of us were down there in the basement talking plant story.

     Thomas Easley in his very easy-going relaxed way of being sat down directly on the floor and we proceeded to talk about things like liver stress, acetaminophen, birth control pills, pain relief, sleep, stress and addressing those topics within the framework of our understanding of herbal medicine. I had some plants there that I had wild harvested things like silktassel, oshá, Aralia , monarda and also things and bottles. The topic shifted to good herbs for sleep for producing restful sleep and hops came up, Humulus lupulus. We all came to a loose agreement, a gathering of the minds, sort of consensus that, "yes, some of these herbs would be helpful for a person with insomnia." Then Thomas dropped a bombshell as he does with his matter-of-fact, slight drawl, Alabama born and raised,  sweet soft barely detectable southern accent and said, "Hops can help promote sleep, yet in my clinical practice I've never met a person with a hops deficiency." 
      And it's of course, no one has a hops deficiency. In the sense of someone may have a B12, reduced hemoglobin or protein deficiency, there's no such thing as a hops deficiency. Hops can help a person get to sleep yet there is no such thing as a hops deficiency. So in a sense the purpose of an herbalist is to get some one to a point where they no longer need The herbs that the herbalist provides.
      I started out wanting to talk about depression  specifically what herbs or herbal treatments may be helpful for a person with depression. A legitimate question would be, "what do you know about depression?", "about treating depression?", "what do you know about herbs?", "what do you know about herbs for depression?"
"Paul, what do you know about anything really?"

   For 12 years, 5 days a week 8-16 hours a day, I had an opportunity to meet and greet people in crisis, working in an acute psych facility in America's fifth biggest city. They had decided to jump off a bridge.


They had decided to swallow bottles of pills.They had decided to fire a loaded handgun into parts of their body. They had decided they were going to stop eating, and now were experiencing kidney failure due to their inability to supply their body with the nutrients necessary to support the vital organs. They had decided to lay down on the railroad tracks and sever the limbs of the body, and in a sense they were successful in that now they had one arm rather than two. Most were at the end of their rope both literally and figuratively in that they were helpless hopeless and not wanting to live anymore. The basics like eating drinking water, bathing your body, talking to other people, working, engaging in any type of activity that might produce joy happiness peace, they were no longer interested. All sorts of stories presented themselves to me during these encounters.
   
And if depression,  self harm, lack of interest, lack of feeling, lack of action are the north side, shady, yin side of this dilemma, I was also presented with the Yang. The people who slept 18 hours a day and the people who didn't sleep at all. The people who wanted to kill themselves and the people who wanted to kill other people. The people who would say nothing for weeks on end and the people who wouldn't stop talking. Who would eat standing up, constantly pacing. The person who wouldn't get out of bed in the morning and the person who might walk up to you and sucker punch you in the jaw and then walk away laughing. The constant stories of speculation and conspiracy, the government out to get you, implanted devices in our bodies controlling us, incredible fear of the world. Fear of microwaves and computers, fear of water, fear of listening, fear of trust, waves of fear, anger, hate, self loathing. 
     Besides the various issues that people presented in this environment there was also the drama of the caregivers. Their own wounded egos presenting themselves. In short it was a powerful place for learning growth, Learning how to grow. And it led me myself to seek out ways of healing myself in a sense of maintaining a neutrality where I could respond to the needs of others yet not be overwhelmed in the process. I had in front of me in the DSM5, a way to see into the minds of people in the sense of an allopathic medicine construct. Yet I also had the learning model and system of the plant person and place- herbs and herbal medicine. 
     My introduction to herbal medicine occurred in my late teenage years when while still in high school I decided to walk across the state, a northeast deciduous mountain rolling hill state. This backpacking trip was crucial to my development now and then. One of the most important parts of this trip in terms of learning, as a young teenager was that the world that I lived in, the world of schools and friends and family was very much an urban experience. Yet the world just outside my door was in a sense wild and untamed and I made a vow then and there on Sugarloaf Mountain, during a lightning storm that no matter how long it took, no matter what it took,  I would learn about the place. I would learn about the plants. And I would learn how to use them. 
     

    Economic circumstances of the times let me away from that deciduous mountain cherry maple forest kingdom to come to the western United States, where I have lived since the 1980s continuing my study on the plants. I was able to work on a mobile drilling rig up and down the continental divide from Libby, Montana down to Silver city, New Mexico. I worked as a sheepherder in the middle of Wyoming. I worked for the park service,and forest service and state parks, often in very pristine beautiful places and during this time I always had my plant books always learning about new plants. I also lived for 14 years on the edge of a wilderness, 30 miles from the nearest gas station, or city of any size, this area which later became a national park on the Arizona Utah border. Again during this 14 years I always had my plant books my wife and family would be wandering around always with the plants. Michael's Moore's books always accompanied me on my journeys and eventually I came to the point where I needed to study and meet with others.
     That led me to John Slattery and Michael Cottingham both advanced in herbal ways and willing to take students. I continue on that path even in the present moment informed by their gracious teaching.




Wednesday, October 05, 2016

Five days wandering, the medicine road
he was traveling further
each day new morning, along blue rivers and walking mountains
beaver damn broken

with last monarda flowers singing in a meadow, taste of spring in October
you were there now you remember

stellar jays to their death on a crown of yucca thorns
offering feathers for songs
Merciful Jesus and Mary dance
this the reason to birth
aspen to yellow,
to see the leaves move,
know the wind blows.
apart from this all windows open
the deer were eating buck brush,
 ceanothus berries and hedioma
clouds were only there to remind
the blue sky always open
each day a story looking for a song,
Ceanothus fendleri
wind blowing dreams of clouds
i had to tell you something
30 years listening for a song
you too foolish to remember
now is the time you were waiting for

Friday, September 30, 2016

Virgin Mary Gave Birth near Elk

Virgin Mary gave birth near Elk,
In an Aspen grove with bear scratch

Jesus preached mountain kingdoms

Hung on a ponderosa pine

He rose again in the valley of the Blue river

Blue mountains are constantly walking

Cinnamon bear fatten on Gambel and Emory acorns

Saturday, September 24, 2016

Asclepias tuberosa: Pleurisy root, field notes

Pleurisy Root Botanical: Asclepias tuberosa
Family: Asclepiadaceae/milkweed family. With John Slattery & Donna Chesner., and conversations with Michael Cottingham.
     2015 was an amazing year for me meeting new plants, new places and new teachers. A lot of this learning and meeting was facilitated by John Slattery a Tucson, Arizona based herbalist and completion of the Sonoran Desert Apprentice program. One field trip to the Chiricahua's was memorable because of the presence of John and Donna Chesner who have deep roots in the South West herbal tradition and links to Michael Moore, author, responsible for so much of our understanding of the herbs and herbal tradition of the South West.
     Asclepias tuberosa of the milkweed family, It has long standing history of medicinal and culinary
use, in Arizona plant it is a perennial herb growing in higher elevation sky island and mountainous environments. Seen here growing in shade and partial sun. although a milk weed, it does not have the milky sap typical of most milkweeds. The leaves are irregularly alternate, usually crowded, growing on hairy stems, narrow lance shaped bright green on the sun side and lighter green underneath. Flowers bright orange with typical milk weed seed pods, pointed at the apex, standing erect, turning reddish towards the tip when ripe, green towards the base. The distinctive yellow orange flowers are sought out by monarch and queen butterflies, and is larval food for them. The monarch butterfly population has plummeted in the last 20 years so it is important to work to support this plant and actively plant seeds to spread this and other milkweed family plants.
Excerpt:
-from john's and Donnas talk on the plant at Rucker creek in Chiricahuas:
"with onset of Arizona summer rains, warm/moist conditions prevail, this can lead to lingering weakness in the lung. People can harbor moisture exacerbated by higher elevation...Lungs/kidney- the lungs pull up ch'i from kidney, deficient ch'i -leads to torpor, ch'i/blood not circulating, stagnant. Cess pool condition in lung,  of accumulated bacteria, virus, fungi. Pleurisy root increases secretions, increases heat sweats out organs, brings energy to organs and will also help clear organs.
John here talked about a 'formula': Pleurisy root/spikenard/ephedra/estafiate-for acute asthma. Pleurisy considered root most mild compared with (Immortal- which is Strong) pleurisy root used as food, leaves, fruit. Donna here mentioned: amenogogue, energetic tonic function, can fit anyone, interesting tissue fluid mechanism-not a drug. Helps you get back to center. I have a good feeling with this plant, to be present with it here. Observing how it grows, tasting the leaves and experiencing its energetics. It encouages Rest/Repair/Relax response. It as a unique plant both Relaxant & diaphorectic-pleurisy root.
 John: mentioned a knee injury, 2 years ago. He used with Star Solomon Seal, it brought my knee back. Pleurisy root with Solomon Seal. Preventative? Yes, in all cases its true. Fall oh, I injured myself. Things don't happen without cause, out of no where. Mainathenum + Asclepius tuberosa fruit. 'in the absence of the yin, the injury would occur.' It is a remedy that disperses ch'i and fluid in the lungs to the skin, also sweating. The conversation at this point shifted to the greater ecosystem and the vitalist view of nourishing the vital force, not looking at symptoms only, but the whole person, as an ecosystem-restoring the person to balance. In the same way that permaculture techniques work to restore an ecosystem, to support that change, to 'get stronger from within', and the roles of nutritive nourishing plants/ *ASCLEPIAS TUBEROSA (Pleurisy Root) Bronchitis, pleurisy and pneumonitis...even asthma, whenever characterized by hot, dry mucosa and serous membranes; dry skin and inability to sweat, deficient sebaceous secretions.

Pleurisy Root)ROOT. Cold Infusion, 2-4 ounces. Tincture [Fresh, 1:2, Dry, 1:5, 50% alcohol] 30-90 drops. Capsules, #00, 1-3, all to 3X a day.- from Michael Moore Materia medica

Friday, September 23, 2016

Turmeric Tonic and Fritz Perls: by Paul Manski

Turmeric Agni fire Formula and Fritz Perls

Curcuma longa: turmeric 
 Energetic Properties:Warm, bitter, pungent, and acrid.

   Inflammation is a process in the body which many may find disturbing and problematic.Yet inflammation is also a process in the body which many may find surprisingly therapeutic for healing. Perhaps the best way to understand inflammation  is to look at a mechanical process, something like a sprained ankle. When the ankle joint is injured through hyperextension the process of inflammation produces swelling, heat and an accumulation of fluid. This swelling which is obvious to the eye also indicates a host of other processes which are involved in both sealing off the injured area from further damage and mobilizing the bodies immune system to repair the damaged area. Sending nutrient rich oxygen-rich blood to the area to speed the healing process. Redness, heat, swelling, and pain are the subjective perception of the internal process of healing. Kinins, prostaglandin and histamine act as chemical messengers that attract some of the body's natural defense cells- a mechanism known as chemotaxisChemotaxis leads to the migration of certain white blood cells (leukocytes) to the damaged area. Two types of leukocyte are predominant in the inflammatory response- macrophages and neutrophils. This is the body's attempt to mobilize the healing process at the point of injury. There is a an increase in blood flow to the area.  It is important to distinguish between acute inflammation and chronic inflammation. The process of inflammation can when chronic encourage the etiology of disease. Yet the process of inflammation is significantly a healing process. 
   
     This turmeric  preparation has a wide range of applications for health. It addresses inflammation and also addresses the concept of chronic inflammation on a variety of levels. I think it's very central to view inflammation and chronic inflammation from beyond a physiological perspective and to look at it from a psychological perspective. I would like to share my view of inflammation from a gestalt perspective, and look at the history briefly of turmeric  in Ayurvedic  medicine. 
     Turmeric flew beneath the radar of Western herbalism until fairly recently. Our great eclectic's neglected or barely mentioned it as a medicinal herb. Turmeric  escaped the early eclectic's, and western herbal medicine until the late 1960's and early '70's. John King,  mentions it in passing in his Materia Medica from 1854. He mentions curcumin, an active constituents, as a stimulant aromatic and coloring agent. Jethro Kloss, who in, Back to Eden, brought for many of us the concept of herbal healing and health food in diet in the 60s and 70s, mentions it's cousin ginger, of the same plant family as being warming and stimulating but doesn't mention turmeric at all. Marco Polo in 1280 mentions turmeric as Indian saffron in root form. Then it seems to of slept for 700 years,  a long time later waking up with a food medicine, food/medicine paradigm in the simple food preparation curry. As a food/medicine plant, it would be difficult to abuse it so here I  address a simple formula to use this vital healing herb:Turmeric. In the formula that I outlined at the end you will see the addition of several herbs which increase bio availability. These additional herbs are important because turmeric has low bio availability and a short half-life when taken by itself.
    Turmeric has a wide range of applications in its long history in Ayurvedic  medicine in addressing chronic inflammation. In addition to its well-known anti-inflammatory use, it also has significant use as an antidepressant.
      In Ayurveda a person with kapha dominance tends to be overweight, sluggish and tends to present with allergic reactions, congested, stuck mucus and may suffer from depression. I think the key point here is depression. And I will address this soon in terms of the Gestalt approach to illness. Because while chronic inflammation has a metabolic and physical cause it manifests as a decrease in activity and this is called in Ayurvedic medicine, kapha dominance. So this kapha dominant formula addresses the multi-factorial processes of inflammation.
    This kapha dominance could best be understood as a person with chronic systemic inflammation. One of the key points of inflammation is that it manifests as loss of proper function in a particular organ  system and I think this would be a good working definition, nonjudgmental for what is often turned depression. Depression is precisely that, a depression in physical activity. A decrease in the essential inner life of the person. The person becomes involved with inner processes that would best be left to the inner flow of internal events and processes. Imagine a person, who was focused on changing an autonomic process like the heartbeat. The heart in normal conditions adjusts to an increase or decrease in activity, there is no need to control it, it controls itself. Thought and the pattern of thought is and should be for the most part an automatic process which changes with conditions. To be neurotically involved with controlling thinking is to distrust the natural movement within the psyche. The person is not 'moving', is 'stuck' and this stuck-ness and sluggishness of the body produces an over abundance of mental contents. Often these thought patterns of self-stimulation are loops of repetitive thought, that become more and more prescriptive in nature, focusing on should, what should be done, what could be done, what if scenarios.
    This is the manifestation and this formula addresses various elements of this situation. For instance in something like chronic arthritis what you have is a joint which is unable to move or is painful to move so what you have is the person not moving. You have a person who is not moving around because they have bilateral knee joint pain. you have decreased or depressed physical activity which manifests mentally. And with this pain comes a lack of movement. And with this lack of movement you have lack of movement. So what happens when you don't move around, and you eat an american rich fat diet? 
    There's no rocket science here, you become fat, overweight maybe/probably diabetic with elevated blood glucose levels. In short you have an entrance way to the ubiquitous, metabolic syndrome. Fat, insulin resistant, overweight, inflamed in one word whether this person realizes it or not, on an existential level he or she is depressed. I think it's very important for us as herbalists to look at disease processes directly and existentially. How does it feel?, What does it do? What is the result? What does this particular disease process accomplish? And the issue of avoidance or blockage. And so to answer the question, what is it doing? Not a whole lot. And that is the problem! Lack of movement. Stuck. Avoidances.
     Here I would like to take an aside on the journey to my turmeric  potion and explore the Gestalt approach to understanding illness, disease and treatment with herbal remedies.
    Firstly,  Fritz Perls(1893-1970)the founder of gestalt therapy was a German psychoanalyst, who emigrated to America and who lived and eventually became famous for his seminars at the Big Sur Hot Springs in California, at the Esalen Institute. One of the key points for understanding Fritz, is to realize and put yourself into the theatrical mode. Fritz had a strong background in the theater. This strong background in the theater led him to formulate some ways of addressing illness that could best be understood as theatrical. Fritz would ask his client to take the hot seat. To play out the illness, to play out the anxiety, to act out what they are feeling in the present moment. The client would change position and sit in a special chair, actually get up and then sit down in the hot seat as he called it, and in a somewhat theatrical sense play out the situation. Fritz would ask the client to take on the role of the other, may be the mother, the father, the lover, the boss, or the person he was having the problem with. I encourage you as an herbalist to take advantage of this approach, and give the illness room to speak. Give the illness a voice, allow the illness to speak.  Give the illness the "I". Too often in the quest for healing we silence the disease process without hearing what it has to say. We fail to hear the unique lesson and stories of the illness.
    Fritz worked extensively with dreams. He had a unique approach to working with dreams or dream analysis. He would also ask the client to reveal his dreams and in the process embody and play out the various elements of the dream. So if for example, a person had a dream of a cluttered desk, sitting at a "cluttered desk". Fritz would ask the person to take the hot seat and speak AS the cluttered desk. He would ask the person to speak AS "the clutter" on the desk. In the process of the dream analysis the cluttered desk would speak, the clutter on the desk would speak and in speaking we move away from avoidance. To allow the individual elements of the dream to speak and allow that hidden elements of consciousness to be exposed. The power of avoidance functions through neglect. He felt that there was a unique vitality to allowing these hereto for hidden elements to have a voice and acknowledge what they were saying. I call this, 'owning the dream', speaking for various elements of the dream with the voice of 'I'. In the same sense we have 'owning the disease' or 'owning the illness'. I think the same approach that Fritz Perls used with dream analysis has got to be used with intractable illness on the part of the person desiring resolution, and on the part of the practitioner facilitator. The basic concept behind bringing to the surface these previously unvoiced elements, is that in the being itself whether the psyche or the body, there is an infinite potential for healing. It is not so important to quantify what the healing process is as it is to experience healing. 
    The gestalt approach centers on "I"-ing the disease process.  As herbalists we must develop a gestalt approach to illness. We must develop techniques and therapies to encourage the client to come to a personal knowledge of the owner state and re-own and re-integrate this disease state into the modality of health.  Rather than get down into new diagnosis. Rather then get into infinitely more complex elements of the disease process housed in scientific jargon, why not experience the bodies own ability to heal itself through helper herbs. All the while knowing that it is the body itself that is doing the healing not the herbs certainly not the herbal practitioner. Healing is rooted in the process of homeostasis which is continually happening at every level of the authentic person. Look at the illness personified. This is what I call the Gestalt approach to illness. So in the case of inflammation, in the case of a person with two arthritic bad knees, what we have is a person who is not doing very much. So that's what we have to look at, this lack of activity. Yet when we are looking at this 'lack of activity', we're not looking at the lack of activity as a separated scientist, as in the medical model, we're looking at a person who is not doing things. We are looking at a person, a human being in front of us who has an illness and that illness is accomplishing something. So we have to ask, 'what are you doing?' We have to ask, 'what would you be doing if you weren't ill?' And then we have to ask, 'what are you avoiding?' 'What does the illness accomplish.?' We can use the theatrical approach of gestalt to have the person speak as the illness, speak as the joint itself in pain, speak as the inflammation, we can have the bad arthritic inflamed knees speak by utilizing the hot seat. In this case we need not so much a hot seat but a therapeutic presence. It is important that the person with inflamed joints comes into a personal relationship with the inflammation  and incorporates this darkside  into the healing. We don't eliminate darkness we simply bring light to the situation.
     All too often in Western medicine there is an acknowledgment of the disease process, arthritis or inflammation as a dynamic three dimensional something. Yet there is not enough freedom to give the disease itself, a voice. In order to give voice to an illness you require space, light, and awareness. It is important to see what is there acknowledge what is there and to be with what is there. to see where the disease is going in that particular person, not so much on a cellular level but what it's doing in the person's daily life. Especially in terms of avoidance, it is critical to find out what it is that the person is avoiding. And it is most important that we facilitate this seeing into the avoidance from a personal perspective. We need to allow the disease the freedom to be a living being within the person, within the whole person. We need to become facilitators so that the person can acknowledge and understand the disease not so much from a physical or medical or cellular component but from a psychological perspective of activity or non-activity. The person has to come to grips with avoidance and it is impossible to follow merely a mechanistic I will pathic mode of healing because what is required is growth, and growth is a painful. There are strong forces the key person bound to an illness in terms of lethargy sloth and torpor.
    So let's explore briefly how the herbalist can facilitate a gestalt approach to the illness at hand.
    According to Fritz Perls, there are six factors causing psychological discomfort. I would like to translate these factors that cause psychological discomfort into healing factors and factors which cause physical discomfort in the sense of illness. The six factors are:

1) The lack of contact: no social support. In terms of psychology there is a lack of awareness often times in the disease process and a quality vicariousness living that is highlighted by an extreme avoidance. Often times if you meet someone in a disease process you will find someone able to rattle off complex and sophisticated terms, often highly scientific and specific to their condition,  chemical conditions,  blood work and what not yet they don't have a personal connection to the disease in terms of their own minute to minute feeling in mind states. There is lack of contact with the physical body, with the emotional body often times there is serious grieving and soul-searching and there is an avoidance of the inner work that must be done to gain healing. In terms of the body and health this factor involves issues which could be related as in proper nutrition. Not nourishing the body. Having the body means feeding the body, if you are not feeding the body you are avoiding the body. You were not connecting to the body because you were not taken seriously the bodily needs and responsibilities of owning a body. And by this I don't mean going into some sophisticated process of of diet, some new elaborate dietary regime. I am talking about here is eating,  eating food and drinking water on those most basic of terms, tasting the food. Chewing the food. Swallowing the food. There is a lack of contact with the bodily senses. Nursing the body could be a diet that includes whole fruits, vegetables, a departure away from things like diet sodas and processed food which have empty calories, and promotes mindless eating. 
      Tasting the food, chewing, taking time to give thanks and be aware and give voice to the ultimate exchange that goes on with eating. Whatever the food stuff, animal or plant, the plants have been harvested, the animals killed so our bodies can live. All forms of life are sacred, whether a slab of meat or a bowl of carrots. It is important to to cultivate reverence and gratitude and acknowledge the gift, the exchange.

2) Confluence: the environment takes control. In this case the most therapeutic dimension has to do with awareness. Often in a person who is chronically sick, with chronic inflammation or an intractable disease process, there is a confluence from a fixation on the disease process. Often this is facilitated by medical practitioners who focus on intricate, minute  aspects of the disease process.
     It seems everyone has become a medical professional on some level and has amazing knowledge about their illness. They have blood tests, CT scans, x-rays, allopathic  and alternative therapies all describing and informing the reality of, Why i am sick. All in elaborate terms. The person is held hostage by data, by facts, made all the more powerful and inescapable because they are scientific. In terms of confluence the person is swallowed. In terms of confluence the person is drowned. In terms of confluence the disease is and in is capable fact made clear and in evitable buy a fate composed of DNA, genetics, and other forms of paranoia and gloom. From this perspective one of the most therapeutic aspects of healing has to do with the plants themselves, sometimes it can be the aromatic qualities of an herb. Smelling the herb in its natural form with its aromatic essence there is a certain freedom in all our aromatic plant medicines because they have that ability to bring one back into the body. Aromatic herbs are especially useful in this regard. Likewise pungent foods, garlic, onions, aromatic spices. Digestive bitter tonics, and or bitter salads before meals can both awaken the digestive juices and awaken the body to promote digestion. Lavender essential oil can do this by just bringing the person back into their body. Confluence is a psychological shock because you were swallowed up by these inescapable facts and at that point you were powerless and can do nothing but be sick. Visual cues can be powerful. the beauty of a wild place to reenable sensitivity -. This can take the form of spiritual affirmations or it can be simply time in a beautiful place
Contact with the non-human beautiful place is extremely important to awaken healing modalities.
3) Unfinished business: inability to gain closure. The patient is not only not living in the present moment, the patient is reliving reenacting events from the past. Often the illness itself is a time for transformation where the person due to the illness has withdrawn from a toxic situation. The idea of that illnesses itself part of health is very important. The idea of a self regulating organism with the potential for healing must be encouraged. Often something good, something new is happening in embryo, and this new life needs to be taken seriously. It is important for the patient to take seriously their goals, their ambitions, and their dreams into a cohesive plan. Often times it can be healing for a person to realize that the sickness that they suffered enabled them to grow and reach a new world in a sense. To see a new heaven and a new earth,  to send to a new world, to climb up the ladder to a new place. Herbal therapies are often ways to allow for a more courageous self to emerge from the disease process. In our society and in in our culture there is a subtle idea that there must be continuous growth for health, continuous activity. The truth is that the times of sickness can be regenerative and bring this new insights. The reality is that things cannot expand infinitely, sometimes in the advancement of a goal there has to be withdrawal, and often illness can be a portal into this new self development. 

4) Fragmentation: Denied or fragmented self. The body sick, is a fragmented person. The central part of fragmentation is avoidance. The fragmented self is a self that avoid seeing itself. It is precisely the fragments that are creating avoidance. So it takes seeing and often times the act of awareness brings unification. It's important to practice attention and cultivate attention. It's important to not focus on the medical model of intricate cellular level mechanics, because this somatic focus on molecular structure doesn't engender health. It's often a further movement into fragmentation, just because something is sophisticated and scientific doesn't mean that it leads towards healing. We all know the client who knows so much more than we do about the realness of their illness. So it's important to involve the client in the process of getting better and this can be the simple process of making herbal teas, tinctures and formulas preparing simple wholesome foods and the whole process of doing something rather than talking about being ill. It is imperative that for health to unfold we must become participants rather than watchers. We have to engender in the client the confidence that he or she can be a participant in their own health and well-being.

5) Winner/Loser: conflict of values and expectations. The idea that you're a loser because you're sick, and that you're a winner because you're healthy is part of this duality which creates in itself sickness and health. Health is a dynamic state that is continually evolving and sometimes illness and disease or part of that process of health. Anxiety is very much a exit from the present moment into a nebulous past or an uncertain future. Being tense and overextended can become a habit and it leads to a chronic condition of avoidance. A lot of this culture of avoidance has become rooted in our technology especially the technology of the smart phone, the computer, the automobile, recorded music. A lot of this technology is actually a support for our anxiety, and unplugging from this technology of avoidance can bring a great deal of peace rather quickly. A great deal of our cultural energy is used in supporting impossible expectations. Part of the cultural fuel is based on dissatisfaction.  It is of paramount importance that the clients acknowledges that awareness is the key. So often it is better to ask a good question than to receive a good answer. The question comes from the questioner, it is something real and dynamic. We need to encourage the client to ask questions, to feel, to experience what ever it is they are experiencing rather than seek out a solution. It's important to understand that you don't need any information to ask a good question. Everything that you need to know regarding your question is right there. So much of the culture of dissatisfaction is based on seeking answers because answers are always in the future where as the question is right and available. There is a kind of power in being present in the real situation of what's happening without posing an answer. Not to be an expert, but to be a beginner, that is where we need to go to the beginners mind.

6) Polarities: never seeing gray, always black or white. It's important to encourage a shift from perfection, or even cure to activity. Activity engenders further activity, where as non-activity does the same in that the more non-active you are the more nonactive you become. No one is seeking a perfect cure or absence of disease, that's beyond what anyone can do,  all we are asking or hoping for is dynamic activity. The key point is that the organism itself in the act of awareness has a great potential for health and that is what we are harnessing with our herbal preparations.



The Gestalt Prayer by Fritz Perls


"I do my thing and you do your thing.
I am not in this world to live up to your expectations,
And you are not in this world to live up to mine.
You are you, and I am I,
and if by chance we find each other, it’s beautiful.
If not, it can’t be helped."
-Fritz Perls 1969

     In Ayurvedic medicine, "The Kapha Dosha is comprised of the earth and water elements. It is the heaviest of the doshas and is associated with slow metabolic processes, congestion, blockage of circulation, lethargy, procrastination, and excess weight." Within this paradigm Asian medicine sought way to stimulate the vital fire or Agni, and balance the bodily and mental systems with therapeutic herbs chief among them ginger, turmeric and Piper spp or black pepper. These three food/medicine or spices are called trikatu. As food/medicines we already know that they are essentially safe. They're safe because they're eaten his food daily and that is reassuring. 
    Trikatu is also a respiratory stimulant and helps to warm the body aiding in recovery. Trikatu – Tri – means three, katu – herbs that are hot and pungent.  – overall, Triaktu powder is a fine powder mix of three spices. Trikatu literally means the three pungents as it is composed of equal proportions of Black Pepper (Piper nigrum), Indian Long Pepper (Piper longum) and Ginger (Zingiber officinale). 
    "Composed of water and earth, the Kapha dosha is responsible for maintaining the structure and lubrication of your mind-body physiology. When Kapha becomes aggravated or excessive, you may experience congestion, sinus problems, weight gain, diabetes, excessive sleepiness, and fluid retention, among other symptoms. You can use herbs that have light, heating, and aromatic qualities as part of an overall Kapha-balancing lifestyle."
    "Known for its concentrated heating potency, ginger is often used in Ayurveda to treat Kapha disorders such as sinus congestion, sluggish digestion, and obesity. Ginger strengthens the digestive fire or Agni and helps remove accumulated toxins."
I consider this formula an alterative  warming stimulating aromatic formula.
It is useful as an antidepressant, anti-inflammatory and tonic for the whole body system.

Here is the formula : The standard preparation for fresh alcohol tincture is 1 to 5 with 60-75% alcohol. My research indicates that the active components of these plant materials are best extracted in a mixture of water and alcohol as some of the components are not alcohol soluble but are water-soluble.
The general recommendations here or to take the fresh Tumerick chop it into very find pieces along with the ginger. Then to crush the dried pepper, cardamon and coriander. Place all ingredients in a quart mason Mason jar and allow them to sit for 7 to 10 days, keeping them in a cool dry place and checking them once or twice a day. After this time strain them and then place in 1 ounce medicine dropper bottles. When pulling up the medicine from the dropper bottle you'll notice that by squeezing the rubber ball you'll get about half of a dropper full, so I would take three of these half droppers three times per day mixed in either water or tea. Due to the stimulating the effect  I would not take this formula after say 3 PM if you plan on sleeping at a normal hour.
/div>
The Turmeric Formula 
9 part turmeric fresh, 2 part ginger fresh,  1/2part each(black pepper ground)piper nigrum, coriander, fennel; cardamom- and 1 part honey
1:5 ratio fresh plant
60% alcohol 
it is potent. 
- See more at: http://www.chopra.com/ccl/light-and-aromatic-herbs-to-balance-your-kapha-dosha#sthash.7xt2bYE5.dpuf
 - See more at: http://www.chopra.com/ccl/light-and-aromatic-herbs-to-balance-your-kapha-dosha#sthash.7xt2bYE5.dpuf

References

"From traditional Ayurvedic medicine to modern medicine: identification of therapeutic targets for suppression of inflammation and cancer."

-Aggarwal BB, et al. Expert Opin Ther Targets. 2006.

Authors


http://www.chopra.com/ccl/light-and-aromatic-herbs-to-balance-your-kapha-dosha#sthash.7xt2bYE5.dpuf

Aggarwal BB. Curcumin-free tumeric exhibits anti-inflammatory and anticancer activities: Identification of novel components of tumeric. Mol Nutr Food Res. 2013; 57:1529-42.
Davis JM, Murphy EA, Carmichael MD, Zielinski MR, Groschwitz CM, Brown AS, Ghaffar A, Mayer EP. Curcumin effects on inflammation and performance recovery following eccentric exercise-induced muscle damage. Am J Physiol Regul Integr Comp Ph

Jayesh Sanmukhani, Vimal Satodia, Jaladhi Trivedi, Tejas Patel, Deepak Tiwari, Bharat Panchal, Ajay Goel, Chandra Bhanu Tripathi. Efficacy and Safety of Curcumin in Major Depressive Disorder: A Randomized Controlled Trial. Phytother Res. 2013 Jul 6. Epub 2013 Jul 6. PMID: 23832433
http://www.greenmedinfo.com/blog/groundbreaking-study-finds-turmeric-extract-superior-prozac-depression

King, John. The American Eclectic Dispensatory 1854,
Moore, Wilstach & Keys
 publisher

http://www.awaken.com/2013/01/fritz-perls/

Northwest School for Botanical studies
Tumeric monograph
http://www.herbaleducation.net/tumeric-monograph
Perls, Frederick (1947). Ego Hunger and Aggression: A revision of Freud’s theory and
Method. G. Allen & Unwin ltd. London.
Perls, Frederick, Goodman, Paul, & Hefferline, Ralph (1951). Excitement and Growth in
Human Personality. Julian Press; New York.
Perls, Fritz (1969)


Antioxidant Activities of Orange Peel Extracts
A.E. Hegazy and M.I. Ibrahium World Applied Sciences Journal 18 (5): 684-688, 2012 ISSN 1818-4952© IDOSI Publications, 2012
University of Maryland Medical Center
https://umm.edu/health/medical/altmed/herb/turmeric

Kesarwani, Kritika, and Rajiv Gupta. “Bioavailability Enhancers of Herbal Origin: An Overview.” Asian Pacific Journal of Tropical Biomedicine 3.4 (2013): 253–266. PMC. Web. 26 Jan. 2016.
http://www.greenmedinfo.com/blog/groundbreaking-study-finds-turmeric-extract-superior-prozac-depression?page=2#sthash.cy07ai42.dpuf

Shen, Wei (2006) The Role of Inflammation in Skeletal Muscle Healing.Doctoral Dissertation, University of Pittsburgh
Wassung, Keith: http://cichirowc.com/uploads/2012-01-30_Inflammation_and_the_healing_process.pdf

Wulf, Rosemarie: The historical roots of gestalt therapy theory: http://www.gestalt-annarbor.org/reading_room/historical_roots.pdf

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