Wild Herb Ways. Vitaliste bioregiónal. Healing biospirit. Magical Realism. Fiction author Paul Manski. SW on Turtle Island. Ocotillo, juniper to pine bioregion.

Showing posts with label bioregional herbalism. Show all posts
Showing posts with label bioregional herbalism. Show all posts

Sunday, November 08, 2026

Double Faith, Dvoeverie (revisited)

Double Faith, Vareniki Double Faith Revisited
Tuesday, December 2, 2025.
Double Faith Varenyka – Double Faith

The Paths of Wild Grasses, author of magical realism fiction Paul Manski. Bioregional biospirit. "People First!", ancestor of Wotan Odin. Southwest lower paw on Turtle Island. Ocotillo, bioregion from juniper to pine.
Double faith – double faith – is a Russian-Slavic term consisting of the word “dvo”, which means “two”, and “any”, or faith, two faiths, or double faith, non-interference in coexistence, faith. In short, instead of the universe, there is a multiverse. There is coexistence, there is cooperation, there is us and us. Whether it is academics or brilliant acquaintances, the idea of ​​double faith can be understood as let these pies be, let pierogies be pierogies without a lot of thinking about it, according to the principle of non-interference, or let these be doves be doves, let the birds fly, according to the principle of non-interference. Special foods are eaten at winter Christmas holidays. We are not against the holiday at Christmas, and we are not against Christmas at Christmas. We do not look for a festive Christmas tree in the Bible. We also do not stop painting Easter eggs at Easter. We crown the Queen of May together, and if her name is Mary or Eostra, we will be just as devoted to welcoming her, the fertile woman, to the new dawn. Grabbing a pussy, stripping it of its clothes, throwing it on the floor is an art that begins with a kiss. As we gather nettles, we pray to Freya. We are done with the one-book approach, sola scriptura biblia. Nor are we trying to create a new cult of sola scriptura academics to replace the priest. Yes, we read Havamal and the Poetic Edda, but we are not just engaged in Viking reconstruction. We are above all the People! First and foremost the Earth! “The adventurous human life should be enough for anyone and should free us from the childish longing for immortality... If this life here and now, on this wonderful planet we call Earth, is not enough for us, then what possible pleasure, satisfaction, or happiness could we find in some transcendent, eternal existence beyond time and space? Eternity, in this sense, beyond time, may be nothing more than a moment, a flash, and we probably experience this bright flash of eternity at the moment of death. Then we should disappear from the road, dignifiedly planting our bodies in the Earth to nourish other forms of life - weeds, flowers, shrubs, trees ... which support the constant human spectacle - the lives of our children. I think that is enough ... I think the desire for immortality is based on ... a terrible fear of death, the fear of death that comes from not having lived fully. If your life has been lived in vain, then naturally you will hate to part with it. If you have led a cowardly, worthless, or... boring or unpleasant life, then as you approach its end you will cling like a drowning man to whatever half-life medical technology can offer you... It is far better to fall off a cliff while climbing a precipice, or to die in battle (quoted by Edward Abbey from Leffler 1989: 17–18)







And our well-being, our people, is more important than belief in a multiverse. We worship the physical Bible as we worship a Christmas tree, but no one worships the words inside the occupied Bible. The Bible is a supremacist "Big Three, really the Big One," a Middle Eastern book, and it is not our place, not our people, and we immediately reject fratricidal anti-white mechanized warfare for profit. We reject genocide as a political agenda or a byproduct of a militarized state. We are pagans, people settle down, no fighting, okay? If we fight, it is through advocacy through a careful lexicon to promote our well-being in the face of the generalized occupation of Turtle Island. Remember, in the surveillance police, the medical-military industrial complex, they are constantly watching, waiting to imprison, to show trial, and to attack. The CIA and FBI have been occupied by forms since J. Edgar Hoover, 100 years ago. It's a skunk smell that can't be washed away, it's irreparable. Remember, your freedom is paramount. They own an AI algorithm. They are not our friends, no matter how often they verbally signal virtue with a dog whistle. For example, there's the concept that recording a musical performance and distributing that digitally recorded image, perhaps of a real event, allows everyone to experience that musical event. So we as a society create and sell a universal musical performance. It's a fundamental trick and a deception. The problem is that under these constraints, under this narrative, no one has music. Music has been destroyed by recording music and then marketing it as a commoditized digital product. The musical experience is the whole gestalt of getting dressed, leaving the house, traveling, going to a theater or a music venue. Sitting down, actually walking up to a chair and sitting down. Listening and hearing fleeting, ephemeral, fragile sounds. Then you have musical performers. You have real musicians rehearsing, performing on stage or in a living room, it doesn't matter. All of this experience is music. The sound itself is just a small part, a small piece of what music is. The other thing to understand, the next thing to understand is that when a musician blows a horn or plucks a string, that's it. Then it's over. There's a vibration, a sound, someone hears it, and then it's over. You can't take it back or redo it. Music, like most of the authentic, important tasks in our boring, face-to-face human lives, is quite fragile.











Perhaps you have been converted to the cult narrative of the singularity through their occupied cinema, television, smartphones and culture, where 75-year-olds seem to have found the fountain of youth and you interact with their AI holograms online in hilarious virtual, completely fake events. Or perhaps you enjoy watching long-dead silent or talkie films, memes about the evil empire, pathogenic programming, movie stars from a bygone era kissing and romancing in anti-white infomercials? Life has no meaning, as you see it, time, father time wins all battles. If there is a victory in the singularity, it lies precisely in the erasure of the dominant culture, the enslavement of paranoia and the enrichment of elites. First, AI has already approached human levels of consciousness, intelligence and action. A complex known as artificial general intelligence (AGI) is integrated into many human ecosystems. AI is localized, and in those isolated areas free of AI contamination, depopulation and harm resistance strategies will continue to be employed. Full implementation will be gradual, the analogy of a frog in a pot of water and then gradually heating the water to a boil. So a large part of your life has the potential as occupied space for various types of bio-accumulation. In all of this is understanding the unique nature of birth in the human body and the work, the real work of establishing relationships and family networks of us, because we are above all, People! The Earth is above all! Sacred land, sacred sex. “On this issue, the American public, as always, is far ahead of our cultural institutions, our so-called leaders, and our deep thinkers. Most American women are content with no more than two children for one; the real cause of our constant population growth is not ignorance but uncontrolled immigration. If immigration were reduced, as most of our citizens would like, we could soon stabilize the population of the country and begin serious reform of our deformed social, economic and political institutions. But those in power do not want this; the maniacal ideology of “Growth” is based on endless population growth; conservatives love their cheap labor, liberals love their cheap business, and the great techno-industrial mega-machine needs an endless supply of its necessary raw material – bodies – to justify its expansionist logic…” (Edward Abbey in “Zephyr”, 2010)







Dvoeverie are dumplings with a crispy outside and a soft filling inside. Dvoeverie are golumpki with a green cabbage outside and a soft beef, pork, rice and red filling inside. In actual coexistence, there is coexistence without a litmus test, a signal of virtue. In golumpki, the green cabbage represents the green moist mother Jörð (Old Norse: Jǫrð [ˈjɔrð]; "earth") as the earth. She is the sacred earth, the sacred land, the beloved of all, the father of Wotan Odin, who hung on Yggdrasil, gaining the runes, the inner forms and the mother of the god of thunder and lightning Thor. Mother Earth (Mother Ziema or Mother Earth, whose name literally means moist Mother Earth) is one of the oldest pagan Slavic goddess cults, which also represents the all-mother and Nature according to natural law. The term "Rodnoverie", often used in pagan-Slavic Russian-speaking contexts, is derived from "rodna vera", which translates as "native faith" or "ancestral faith", with "rodna" coming from "rod" ( Proto-Slavic "rodę "), meaning birth, lineage , race or origin , thus emphasizing our focus on ethnic and biospiritual continuity. You cannot separate the pies inside from the pies outside, they both begin as one in the multiverse. The dual faith is everywhere and in everything. You cannot separate the golumpki inside from the golumpki outside, they both begin as one. One is the vital spark of life, the key moment of natural law. We do not throw a ball in the air and then beg God not to let it fall. We honor natural law. None of us turn the other cheek, except in the Taoist sense of jiu-jitsu, using force to deflect blows and avoid injury. We do not sell our belongings or compromise our well-being. Our one golden rule is to love our people above all else. Gymnastics is the physical sport of the Polish Falcons, not a mental gymnastics confusion to harm our people. We protect our people through advocacy in group governance politics and never yield this duty to anyone. Existence in the multiverse is everything. Life is the key, our life in the blood of our children, not a future life in heaven.





What is biospirit? We take the position that the term “spirit” can often be misleading because it posits a part of ourselves, like a spiritual soul, that exists separately from our physical biological body within the framework of natural law. We want to avoid this opposing strategy of body versus spirit. Our body cannot oppose our spirit because our body is our spirit. So biospirit is about setting a goal, achieving unity of intention and practice, bio refers to the actual body of the biological process, and spirit refers to the intangible qualities of will. In the biospirit of the multiverse, intention meets practice, so biospirit trumps culture because culture exists downstream from biospirit. People may say, “I am spiritual, not religious,” meaning that they have a personal, private way of maintaining their dignity and viability as individuals, which is of course fine. It is also fine to say, “I am not spiritual, I am religious,” meaning that they are publicly upholding their dignity and viability as a family, as a people, as a tribe. Practice has nothing to do with abandoning group practice in favor of personal practice. So we are not arguing for “jiriki versus tariki,” one’s own power versus another’s power. I prefer to talk about owning the body, inhabiting the body, embodying the life process, embracing the life process. In the multiverse, mutual benefit means whether one practices alone or with others. The interconnected nature of things and the fact that we use tools, so there is a connection, and the benefits defined as the accumulation of each also benefit each other.

Dumplings are perfectly fried in butter. Golumpki and dumplings are the ultimate superfoods, and I understand golumpki dumplings as a deep ecology, wild herbs, paths of peace, a pilgrimage for us on Turtle Island. We all understand Turtle Island as what Sierra poet Gary Snyder called an eco-house – a farm that fits perfectly, like an axe handle, like golumpki dumplings. Richard Wagner called his opera “gesamtkunstwerk,” or “total dumplings, total golumpki,” a complete work of art. Whether it’s dumplings, gesamtkunstwerk, or golumpki, we have a self-contained whole that doesn’t seek to postulate a Big Bang origin. Things exist, and we don’t postulate just one. In vareniki, we see golden fried dumplings, crispy on the outside. However, biting into, tasting the dumplings, stuffed with soft potatoes, sauerkraut, farm cheese, topped with caviar, horseradish, you feel all the flavors: sweet, sour, salty, bitter, sharp and spicy. The term "dvojevriye" was originally used in Russian Orthodoxy, in fact the "Christian" faith, to criticize the formlessness within the form, as a criticism of what Russian Slavs should believe in, as opposed to what Russian Slavs actually believe.

The biological clock ticks for each of us within our culture, making the present moment more precious and unreliable for both men and women of all ages, sending it into erasure. The persistence and struggle of our people, acutely aware of our fleeting ephemeral nature, is our personal history of selfie culture. Some people, through terminal illness, suddenly wake up to the realization that their personal time is inherently limited according to an unchanging fateful script. Mortality comes knocking and then screaming, like the Gestapo and the police state, at the door in all its various forms. Life is an incurable disease, and the outcome is well known, poignantly documented, barely realized or understood. From the monstrous two-year-old who says “no, no, no,” to the teenager who thinks it’s a revolutionary concept to expose a penis or clitoris, to the boomer waiting for yet another amazing medical procedure, this absurd “me, me, mine” shitshow is what we’re up against, all of us. The shitshow denies and dispenses gallons of water by the teaspoon. Culture and folklore are not part-time jobs, they’re all in the multiverse. “Lions, tigers, and bears, oh my!” should be our deepest prayer practice of faith. We cannot live in packs. We are white, we are wild, and life without a lion, a bear, and a wolf is an erasure. We are creatures hiding in the wild forest. Freedom is not a constitution. Freedom is a bioregion.





Bi-faith was originally a guardian of shame, avoiding the deplatforming attack on "People First, Earth Above All!". Sacred land, sacred sex, guardians of the traditions of one of Russia's "big three, really the big one", three Middle Eastern crazy occupation fraud mafias to control, suppress thoughts, infiltrate peaceful experiences and compromise actions regarding authenticity. In mono-states there has been, is and will be a serious gap between what people officially claim to believe about access to mono-state controlled cash, access to controlled currency, surveillance money or guilt dollars, and what we deep down believe is a savage tool that uses social, beautiful, loving noble animals. Within the monostates there has been, is and will be a significant gap between what people officially claim to believe for the purposes of employment in the dominant culture, approved state contracts of social credit, access to a police state, health insurance, access to controlled, monitored and tracked official forums with access to speech, social credit, anti-white bank loans, the label of shame, criminal race, migrants, courts and prisons, under the dystopian monostate occupation of the dominant 5-year state, focused on the principle of "comply or be stripped of your bank accounts, speaker, platforms, housing, tents in Rhodesia or Zimbabwe, it is "good" to harm state anti-whiteism, and what people apparently believe and do in their beautiful hearts "People First! Earth above all else!" as a wild instrument, using beautiful, fundamentally kind, caring social animals.

America, the USA, Russia and NATO are the mono-states of the "big three, really a big unit", the Middle Eastern occupation fraud mafia that controls, restrains, monitors, manipulates thoughts, communications, experiences and actions, as evidenced by the 30 years war (1914-1945) for the destruction of white Europeans, where the USA joyfully united in patriotic manipulation with Russia to maim, kill, rape, rob and destroy white Europe through profitable mechanized war, citing the sacred Balfour Declaration to create the "big three, really a big genius unit", a golden parachute in the Middle East, and as evidence - the war for the destruction of white Europeans in Ukraine (2014-2025), where NATO, the USA and Russia again joyfully united in patriotic manipulation to to maim, kill, rape, rob and further destroy white Europe in Ukraine through profitable mechanized warfare, invoking the sacred Balfour Declaration to create a new European homeland with a golden parachute under the leadership of the "big three, really the big one". We do not need a book telling us that killing a deer for fun, leaving the meat to rot, is sloppy morality. We hunt to feed our people, not to play big game hunters. The murder of innocent women, children, non-partisans with mechanized military bombs is genocide, there are no heroes here, none, none.

Double-mindedness was originally a psychological tutelage that controlled the comparison of prescriptive "shoulds" and descriptive "rights". Later, "Two-faith" became a formal study of peasant folk beliefs under the Soviet monostate, within the framework of the "big three", but in fact a large unit, which is something completely different. The people of the earth and Between the darkest winter of the budding poplar Imbolc, returning, the day of Aung-ha, the bear on its feet, walking, the Big and Little Bears, the Polar Star, Stella Maris, the two-faith of the double faith, the Polar Bear the star of our mother, the morning star Venus the woman, the Lady, Makosh-Mother, the Moist mother of springs, swamps, streams, springs, the Heavenly Mother, the Mother of our people and all that exists! Walking sun bowls with elk meat, dried Ribes americanum, black currants, raisins, nursing a smiling woman, a changeable woman and her beautiful children, our sun brothers, sisters and daughters.







Wotan's words were unanimous, speaking with one voice... "Write, remember the words I speak, and declare that I am the Blood of your blood, the bone of your bones, the cherry, the elm, the ash and the juniper, the water, the fire and the stone. Learn the northern prayer with the Great Bear. Look at the North Star. See the turning in the night sky, feel it in your belly. Sit with the plants by the water where it gathers. Sit sober with these medicinal plants in this medicinal garden. There is only one law that ensures well-being. So in this hearing you are called to prosper through your own efforts. I teach the struggle for knowledge, and then I share the song." "

When the heavens are about to lay a great responsibility on a man, they first test the biospirit, exhausting the will, the muscles and the bones; then they stimulate, strengthen and compensate for its incompetence.” Mencius. You must find a way to overcome difficulties, and there you will experience a brighter world called the paths of wild herbs. The power that moves the body comes from the center of the body. The hips move the shoulders, the hands connect with the feet, and the elbows with the knees. The sun and the moon, although outside us, among us and within us, the brightness of the sun shines, the coolness of the moon recedes, but nourishes, like the dark liquid in the kidneys. No matter who we are, we must purify and improve ourselves every day, and both young and old must participate in this process. Sarcasm, laughing at others, envy and suspicion lead to negative results. When we stand on the backs of others to reach a higher position, we should prepare to fall. It is better to look for a lowland where the water flows, and prepare quietly. Water, though soft, when gathered together, gives a profound power to cut the deepest canyon through the hard rocks of a mountain. Loud voices will only single you out so that you fall first. The lush spring truth with the exquisite song of birds begins in the fall with the falling of leaves, when the energy of the earth descends downward and we gather medicinal roots. It is said that the genius of nature, which is to allow wild herbs to be as they are, to reveal themselves and reproduce, rejuvenating wild herbs, is part of the original pattern and is freely given as a path to understanding.

Four weeks before Christmas, remember that in the cold and darkness there is something underground that transforms us into the budding Valkyrie Veriditas, the green light born of all mothers Freya and Frigg. We will be together for Christmas, not only in hearts as children of light, but also in plants and roots under the fallen snow. To see a star shining in the sky above a house of bread. The double faith of a double faith is how we hold ourselves together as best we can. There is no point in explaining everything, even if you could. Our house is a remedios, conceived and built of oshi root, cherry bark, honey, dumplings, sauerkraut, black rye bread and butter, warmed by the fire and saturated with beer and songs full of wine. The bread house is the house of abundance and the storehouse of grain, of salted cheese, of apples and dried walnuts, of acorns, pine nuts, potatoes, carrots and acorn-fed pork, of sauerkraut and sausage. The star that shines over our necessary homes of bread, of loss and gain, our grain of abundance. We are careful to take the story of the origin of Imbolc in verse, which blooms within us. As we look up at the night sky, turning with the wheel, with all our hopes, all our longing, with the deepest lonely melancholy, at the roads all covered in mud, peering into the twinkling, at the great bear clock revolving around the North Star, halfway between the winter solstice and the spring equinox, here we meet our ancestral messengers.

Wotan, Odin, the Yggdrasil tree pole Polaris extends from the northern sky to the core of your body, passing through your navel and spine. This should become your method of inhaling and exhaling prayer. The seven days in their notable order provide an easy journey within the narrative of access. The key point is to blow the foul by approving the fair. Sunday, Monday, Tuesday, Wednesday, Thursday, Friday and Saturday are key points for a complete transformation. Pay attention to these words: sun, then moon. The moon becomes larger, a week before the full moon, at Christmas it will turn into a small crescent again.

Let's start with Sunday and Monday. The first two days are dedicated to the day of Sunday and the day of the Moon. Sunday (Sunnudagr), Sunna, the day of Sunna and Monday (Manadagr) Mani. On these two days, dedicate your intention to the sun and the moon respectively. The sun and the moon are two different living beings to whom we worship, pray, and offer prayers.





Although it is said between times, when the veil is thin, come to all the saints, remember, son and daughter, your ancestors are more than names and letters in a book, more than an abstraction, they are your soul. Lose your soul, you lose everything. These ancestors are the flesh and the muscles that hang from the bones of your face. Why do we honor our ancestors? Because these ancestors are the tears and the laughter, the deepest impulses and aspirations that you had, they had with you. It was every year that they fought and sighed and waited for the poplar to bud. In the political tent, some may know their names on the list, and some of you may not know any names. However, he who knows the long list, and he who knows nothing from his very breath, has a list as long as the hills, as muddy as the rivers, and as high as the mountains.




The people above all! The land above all! The ancestral faith of the peasantry embraces the "we" of us, the pronouns: We, us. Christianity, whether on more than a superficial level, is irrelevant. This is called bi-faith (dual faith) or "double faith." Our life as an experience is profound, while our faith superficially masks the superficial true nature of our pagan beliefs. Dualism permeates all pagan spirituality "People above all! Land above all!" and in fact seems to be the basis for much of it. This should not be confused with the dualistic good versus evil. It is like a coin with two sides. A coin with two sides is not two coins. If you have a quarter of a 25 cent coin with two sides, heads and tails, do you then have a 50 cent coin? No, it is still only 25 cents, a quarter of a coin with two sides. One coin with two sides complements opposites such as darkness and light, winter and summer, woman and man, cold and heat, top and bottom, north and south. The four elements are important to us as complementary. Fire and Water are two forces, two sacred dualistic opposites, complementary symbolic forces on the horizontal or earthly plane. Earth and Sky are two forces, two sacred dualistic opposites, complementary symbolic forces on the more vertical system of duality. These four together form a cross with a wheel, a sun wheel.

Today's names: the seven days of the bright-shining Sunnah, Sunday of our lawful month, the day of Tyr, the one-armed warrior who teaches us to resolve disputes, the day of Wotan, the day of Thor, the day of Saturn for ablution, for our sweat with hot lava, glowing red lava stones. remain portals;

We use them in the spirit of true ancestors, family members whom we honor and remember for ourselves as a people. The weeks, the sunrises and sunsets are for us laid out in seven days as seven paths that open up, like seven names, like days in the sunlight, to bend, to turn for weeks, around the wooden pole of Yggdrasil Polaris. The seven days of the week are signposts to our own deepest values ​​on the path of medicine. Each day is a connecting source on our journey to greater heights and deeper commitment to intention.

The portal of entry opens with a powerful practice freed from the subversive mish-mash of the Middle East. The mist and failure of the desert gave birth to illegitimate triplets: Moses, Muhammad and Jesus, desert occupationism, Islam and Christianity, none of which resonate here among us, resonate, swallow guilt at all, have no pull. Our unfolding biospirit of the reindeer barn, the flatland prairie, which must continue to sustain our struggle for well-being, health, and vitality. Today's names - the seven days of brightly shining Sunna, our lawful lunar day, the day of Tyr, the one-armed warrior who teaches us to resolve disputes, the day of Wotan, the day of Thor, the day of Saturn for washing, for our sweat with hot lava, glowing red lava stones, remain portals; we use them in the spirit of true ancestors whom we honor as true blood and soil. The weeks, the sunrise and sunset for us, are laid out in seven days as seven paths of discovery, as seven names, as days in the light of the sun to bend, the rotation for weeks, around the wooden pole of Yggdrasil Polaris. The seven days of the week are signposts to our personal deepest values ​​on the path of medicine. Each day is a connecting spring on our journey to greater heights and deeper commitment to intention. High places, such as mountaintops or treetops, especially cedar, yellow pine, aspen, alder, and oak, became sacred as meeting places for the Sky-allfather Crow and the moist Earth-green allmother. Where they met, they joined forces for procreation, usually in a flash of lightning and a roar of thunder. The winds are the grandchildren of the God Stribog. In mythology, water was called the water of life and death, and rivers were treated with respect lest they drown you on your next visit.







Freya leads the Valkyries in a fight of healing, through experience, freeing the biospirit from the bonds of disease, and carries our dead in the fight. Freya, choosing first, to her personal hall, similar to Wotan's Valhalla, the Hall of Honor. Freya wears a sparkling star necklace and a magical healing wand, which, derived from her personal journey with Yggdrasil, our ancestral tree, inspires us to action. She is a grasswoman who heals her closest kin, for that is her true calling to be alive. She is the earth mother herself. Respect her fully. The windmill is the medicine of Sunna and Freya. The staff was a reminder of Yggdrasil, the living Tree of Relationships that sustains our well-being, and the tree of our ancestors, from Wotan the All-Father, her husband, who hung in the tree for nine days to gain the knowledge of the runes, to the constant work of the people in creating medicines and gardening. Odin, also known as Wotan. Freya teaches us the communal practice of herbalism in the garden for the well-being of our people, in the reindeer house, in the open prairie and in the garden of wind flowers, the runes, the signs and patterns in the spinning sun wheel, which in the north is visualized as a spinning bear, the North Star and much more.

The Poetic Edda, in a song called "Havamal": "speak Hara" (Har: High = Odhinn, Wotan or Odin). Stanzas 138 and 139:

"I know that I hung on a windy tree all nine nights, wounded by a spear and given to Odin; alone on myself, on that tree that no one knows from what roots it grows. They gave me neither bread nor a drinking horn, I looked down, I took the runes, I took them with a scream, I fell from there."

I know that I have it.

to hurt someone

good night all nine

sectors twisted

and given to Odin

alone

on that wound

who knows

from whose roots it flows

I know that I hung

on a windy tree

all nine nights,

wounded by a spear

and given to Odin,

myself to myself,

on that tree that no one can know

from where its deep roots reach.

The problem of noise 139

We bring me happiness.

neither on the corner

I am a beginner.

I have learned the runes.

for the discovery

I jumped away from there.

They mocked me with bread,

and did not give me to drink.

I looked down,

I took the runes in my hands,

shouting that I had taken them,

and then I stepped back

from that sacred tree. "

The constellation of Ursa Major is widely known as the Great Bear, the constellation encompasses the zodiac signs Cancer, Leo and Virgo, including known as the Plow or the Great Bear.




Maria Makosh, Mother-wet-earth of the Bright World

-The bear is part of the power of Makosh or Mother-Dipper, that is, the constellation of the Great Dipper. The symbol of the Palace is the cornucopia or golden bucket. The sacred tree is the pine.

The name Arthur from the legend of King Arthur comes from Arcturus or Arctos. Arctos literally means "bear", and since Ursa Major (the constellation of the Bear, which includes Ursa Major) is on the northern side of the sky, it also means this direction. "Bear" comes from "Bor" (father of Wotan), from which the words Hyperborea or borealis come. The word Arcturus itself means "bear guard". It symbolizes "watching over the poles", referring to vigilance over the grid. Each green tree standing is a large wooden pole raised in his honor. These wooden poles were stylized over time into the symbolic form that we know today as Irminsul. Develop a sense of tree worship in the forest.

The Great Dipper, the bear, last night low, stumbling, drunk with sleep just above the ridge of Kettle Ridge. The Great Dipper, always high above, the dominant alpha male, now lurked on the periphery, eclipsed by the north. The stars, like storms, had aged and become inactive. The shooting stars that had flickered across the sky in giant leaps had stopped, waiting for something I could not imagine, content to stand still in the sky. I had questions about the deciduous conifers. Where was the larch? Had the tamarack shed its needles? What kind? Now there was no mistake, the larch was bright yellow against the black-green fir and spruce on the mountain. At night, like pale white clouds against the dark northern slope.


Irminsul is the name of the column of the universe that supports all things (the cosmic axis); Irmin is thought to have been another name for the sky god Tyr among the Saxons. The rune associated with Tyr, "Tywaz" (T), is an arrow pointing upwards, signifying the North Star or guiding star, the apex of the world axis, Irminsul. The Roman historian Tacitus states that the name of Mars was Hermin. He further writes: "In some parts of Germany Wotan was considered identical with the Saxon god Irmin. It was said that Irmin had a heavy chariot of copper, in which he rode through the sky along the path we know as the Milky Way, but which the ancient Germans called the Way of Irmin. This chariot, whose roar sometimes became perceptible to mortal ears as thunder, never left the sky, where it can still be seen in the constellation of Ursa Major, which is also known in the North as Wotan's Wiz. The Pole Star was believed to be the top of the sacred column; the sky revolved around this star. It is generally believed that the great holy Irminsul was built of ash. a straight line that keeps the cosmic forces in a polarized state. "

order.

Lady, Makosh-Mother, Mother of Water of springs, swamps, streams, springs, Heavenly Mother, Mother of our people and all that exists! Weave for us a Bright Destiny, a Clear Destiny, and let there be no dark threads. And may Your mercy not perish, but be with all our Native People! We sing Your Great Glory, now and forever, from Circle to Circle! So it will be, so You are, so You will be! Do not go against your Destiny, which the Mother of God, Makosh, wove for you, and against the voice of your Heart and Conscience. For you will lose all life's paths and will be called a lost wanderer.

Wotanism is a rune expressed by relatives as the rune of the power of Wotan as the All-Father. Otala represents personal love for the people and the nation.

We must become a holistic masterpiece (gesamtkunstwerkin) in the context of the Wild Herb Paths, as world teachers-pilgrims of peace in the context of our Materia Medica.

Lady, Makosh-Mother, Heavenly Mother, Mother of Moisture, who lives and revolves with the bear in the northern sky! Grant us the strength to create a destiny free from grief and tears! Grant health to us, your children, great and young! So it is, so it is, so it will be!

We honor the day of Makosh-Mother, the Great Mother of Light, the Mother of Moisture, who married the bear and lives alive in the northern sky, Polaris, we raise our right hand to you, Heavenly Mother of Moisture.

Work tirelessly, receive and take for our people, and be ready to receive and accept through your struggle the Wisdom of the Runes, which the All-Father Wotan, the Great One, helps to make real, tangible and tangible. Reject the dualistic Middle Eastern fable that betrays us. Stand, receive and take the one-eyed perspective of free choice, focused on the well-being of our tribe solely for the sake of well-being. Receive and take, live your biospirit. Have nothing to do with their little hats that sit on the back of your head and do not shade your ears. Free yourself from the stupid three, three Middle Eastern faiths of supremacy. Reject all who touch their stone walls as traitors. Reject, forever reject the endless mechanized war for profit, which is the genocide of the innocent and has no heroic value. You are first and foremost a people of peace, a pilgrim! A people of well-being, who reject the selfish individualism of occupation. Be prepared to receive a bright clear mind, never imposing your opinion on the sick who seek supremacy in their crazy, stupid Middle Eastern fantasy fables of endless economic growth.





We worship our ancestors by natural law, we embrace what it means to be who we are, on sacred ground, sacred sex, sacred ground in worship of our bone from bone, blood from blood, moist earth above earth, days free from the occupation fixation on mechanized warfare, exported military devices for profit. Turn your eyes away from the crazy fiction of the penultimate occupation and enslavement, and with one eye see the whole World right before you - this is the life of nature. See and recognize the patterns and understand the meaning of the Runes. Remember the Havamal of Odin and Wotan, in Frigg and Freya. Receive the ability to rejoice in each day of existence for the well-being of our Earth first! People first! Receive and embrace the ability to comprehend daily well-being. Receive and embrace the ability to unite the teachings of pattern recognition into a single whole within your people. Endow yourself as a person with a heightened sense of pattern recognition to clearly understand all problems. Love for your people allows a person to always follow the straight path regardless of the surrounding public opinion. Constantly listen to your Gods, Goddesses and Ancestors, keep their memory alive. The ability to fulfill the will of our gods in natural law, sacred land, sacred sex and communicate with them increases a person's awareness of pattern recognition, and he coordinates all his actions with his parents, tribe, people. Earth above all! Folk Faith! endows a person with love for specific nature, the moist earth of Maria Makosh, Mother-Moist-Earth of the Bright World. Stand tall together in a circle in the Algiz rune, point your hands to the Bear in the northern sky of the Polar Star, become part of the power of Makosh or Mother-Bucket, that is, the constellation of the Great Bear. The symbol of the Palace is the cornucopia or golden bucket. The sacred tree is the pine. In addition, nature is like a bellows, the power of which is rooted in its ability to suck in air and blow it out. The power actively functions only in this empty space. In order for the bellows pump to work, it needs fluidity in this space, free from blockages. As for the lack of morality in nature, so are government regimes that treat their citizens as means to achieve their goals? It is best to remain unnoticed and do the work necessary to preserve life than to expose oneself to the regime's destruction. In other words, it is better to exercise restraint than to be restrained.

Lady, Makosh-Mother, Mother of Water, Mother of Springs, Swamps, Streams, Springs, Mother of Heaven, Mother of God! Weave for us the Bright Fate, the Clear Fate and the wisdom of the forest spirit. Gives a person the ability to always remain "pure", that is, pure and impeccable, in any situation.

This describes the initiator.” The Rite of the Hammer. This example is written in a northern orientation, and appropriate changes should be made to the order of the galdrar in eastern orientation rites. 37 Stedur: I. Stand straight in a crossed position with your arms parallel to the floor and your palms facing outward.


Stand in the position of the cross. Turn to face north, take nine full breaths, then turn with the sun (from north to east) and chant “hu-ha-hi-he-ho.” Do this in all four directions, ending again in the north. This exercise can be done from the east in the afternoon or at dawn.

1. Holding the runic staff in your right hand, turn to face the North Star. 2. Starting with the fehu in the north sign, send the futhark runes in a ring around you at the level of the solar plexus up to the circle on the ground or floor, always "with the sun" clockwise. The runes should form a complete band, ending with the othala next to the fehu in the north. 3. Stand in the stadha cross position and imagine an equilateral cross lying horizontally in the plane of the rune ring and your solar plexus, with this point as the center of the cross. The arms of this cross should end at the points where they intersect the rune band. Imagine a surrounding sphere of shimmering blue light with the red rune band as its equator. Then imagine a vertical axis running through your length from infinite space above and from infinite space below. 4. Feel and see the power flowing into your center from all six directions as it creates a sphere of radiant red power. The color may vary depending on the ritual intent (see the section on color symbolism). 5. The Witki should touch the back of the wand to the chest at the center of power and push it forward, projecting the power from that center to a point on the inner face of the outer sphere. The runecaster should then sign the hammer...L from the mass of magical power. The sign should be drawn as shown in Figure 4.7 on page 92. During this process, say:

Weekend in Hamarr in Nordhr, it is good and safe!3

(Hammer in the North, hallow and hold this holy place!)




REFERENCES:





Abbey, E. (1984). Beyond the Wall: Essays from the Outside. Holt, Rinehart and Winston.




Abbey, Edward. Earth Apples: The Poetry of Edward Abbey. St. Martin's Press, 1994.





Abbey, Abby. (1975). The Monkey Scout Gang. Philadelphia: Lippincott.

Abbey, Edward. Desert Solitaire. University of Arizona Press, 1988.

Abbey, Edward. Hayduke Lives. Boston: Little & Brown, 1990. Abbey, Edward. One Life at a Time, Please. New York: Henry Holt, 1988.

Abbey, Edward. A Fool's Progress. New York: Henry Holt & Co., 1988.

Abbey, Edward. Slum Stew: The Abbey Reader. New York: EP Dutton, 1984



Abbey, Edward. Beyond the Wall. New York: Holt, Rinehart & Winston, 1984


Bray, Oliver. The Elder or Poetic Edda, Commonly Known as the Seymund Edda, Part I: Mythological Poems, edited and translated by Olive Bray (London: Printed for the Viking Club, 1908), pp. 61-111. https://sites.pitt.edu/~dash/havamal.html



Crawford, Jackson (trans.). The Poetic Edda: Stories of the Norse Gods and Heroes . Hackett Publishing, 2015.



Devall, Bill, and George Sessions. Deep Ecology: Living as if Nature Mattered. Salt Lake City: Peregrine Smith Books, 1985.

Grimm, Jacob, and Wilhelm Grimm. Grimm's Household Tales, translated and edited by Margaret Hunt, with an introduction by Andrew Lang, George Bell and Sons, 1884.

LaChapelle, Dolores and Janet Bourke. Earth Festivals: Seasonal Celebrations for All, Young and Old. Finn Hill Arts, 1976.




LaChapelle, Dolores. Sacred Ground, Sacred Sex: Capturing the Deep: On Deep Ecology and the Celebration of Life. Finn Hill Arts, 1988.




Grimm, Jacob et al. The Brothers Grimm's Fairy Tales. Translated from the German by Lucy Crane, 1883. Illustrations by Scott McCowen, Sterling Pub. Co., 2009.




Loeffler, Jack. Upstream: Conversations with Iconoclasts. Harbinger House, 1989.

http://www.religionandnature.com/ern/sample/Loeffler--Abbey.pdf




Mees, Bernard. "The Hogganvík Inscription and Early Norse Memorialization." Futhark, 2016.


Meyer, Doug. "Remembering a Time When Truth Mattered: Edward Abbey and Wendell Berry." Canyon Country Zephyr , October and November 2010, pp. 12–13.

Osgood, Keith. 2023. Vol. Independently published. Norrena Society. 182 pages; ISBN-13, 979–8856442433




Pettit, Edward, ed. and trans. The Poetic Edda: A Bilingual Edition . Cambridge, UK: Open Book Publishing , 2023.

Slovik, Scott. In Search of Awareness in American Nature Literature: Henry Thoreau, Annie Dillard, Edward Abbey, Wendell Berry, Barry Lopez. University of Utah Press, 1992.




Snyder, Gary. "Ax Handles." Axe Handles, North Point Press, 1983.




Snyder, Gary. Earthly Home: Technical Notes and Inquiries to Fellow Dharma Revolutionaries . New York: New Directions Publishing, 1969.




Snyder, Gary. Real Work: Interviews and Conversations, 1964–1979. Edited by William Scott McLean. New York: New Directions Pub. Corp., 1980. Snyder, Gary. Turtle Island. New Directions, 1974.





Puryear, M. (2020). Ettarbok: The Official Guide to the Sedi Nation. Independent Publishing Platform.








Author: Paul Mansky, Wild Herb Ways , Tuesday , December 2, 2025
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Tuesday, October 27, 2026

Standing and sitting:a Wild Herb Road in the Commune




Standing and sitting with plantsStanding and sitting with plantsBuilding a Wild Herb Road in the Standing and sitting with plants


Recently, I explored the phenomenon sometimes referred to as "living with plants." I wanted to delve deeper into the meaning of "living with plants" from a bioregional perspective, especially within the context of open group discussions and hands-on practice, and how it relates to "signatures" and "signature" theory. I also wanted to discuss the historical background of "living with plants" and its connection, in a group context, to the rampant infectious biophobia and ecophobia—two phobias that are both contagious and practically curative. Of course, the so-called curative refers to the superhuman herbalism of that brilliant world mentor and his instruction to "become one of the locals," instructions that are now active and fully utilized among us. "Signature" theory suggests that meaning and fundamental good are based on people, plants, and place, rather than random, meaningless, anonymous combinations.

Now, starting to "sit with plants" is actually about being present with the greenery all around us. Sitting with plants is not just about sitting with them, but about standing with them, walking with them, being present with them together, and experiencing the greenery together. Therefore, one of the core questions I raise is: "Are you willing to dedicate everything to this community of experience?", "Are you willing to become one with us? Do you love the way home?", and the most fundamental question is, upholding the concept of "human-centered! Land-centered!", to open your palms and explore, "Where does all this come from? Our specific biological regions—hills, streams, watersheds, air, trees, water, animals, and our fingers, toes, eyes, and mouths as tools of scientific perception—all have intrinsic meaning because we live, act, and exist within God's creation. Open palms symbolize an invitation and obligation, allowing us to see, touch, and taste. Free will refers to ourselves, as active participants in this meaningful place of existence, just as a pine seedling sprouts from the soil, or a lemon-scented mint seed germinates in the endless forest ecosystem woven by mountains and rivers. Our life spirit creates beautiful, noble, and lovely cultures because we are beautiful in essence."

Regarding community empowerment and our re-emergence as people of this land, I would say we are embracing our unique national solutions mindset toolkit. "Once you are loved, you become needed," says one of our brilliant world mentors. In short, this movement stems from the fundamental reality of close contact with plants and wild natural places, from face-to-face, instantaneous group activities. Real life, real places, real people, real plants, real faces, and immediate, profound ecological insights into our specific bioregions. When I say "wild natural places," I clearly don't mean absolute wilderness or absolute nature, nor the purely spiral kind of nature. We don't seek purity, nor impurity. As a nation, we support the unique, innate biocultural characteristics of each of us; we are fascinated by each other, by our people, and by ourselves as good people. We support and strengthen the weakest link in our national chain. For the sake of formal documentation, for those who take notes, record scores, and strive to maintain balance, this is the whole process. We wholeheartedly love ourselves, are true to ourselves, and are fully committed to ourselves. All we have is our spiritual journey. What I mean is, anywhere plants grow, as long as you can be with them quietly. Any place, any environment where you are relatively undisturbed from others is the right place, the right time, the right space. This is often a park, or it could be a “natural” national forest campsite or trailhead. It could be a national monument, a state game reserve or state forest, a city or county park, or even a backyard or garden. Most importantly, we are intentionally working with plants to alleviate suffering and enhance well-being, while rejecting the selfish individualism inherent in the myth of endless economic growth and the war economy mindset. We are pioneers of peaceful, nonviolent resistance. It can be anywhere, anywhere plants grow, and we, as a community, are learning how to help each other. Plants are everywhere, so this practice can take place anywhere. It can happen spontaneously, or here as a conscious practice, unfolding in a loving, caring, structured environment, like a garden, a medicinal garden.

So, what is the essence of living, interacting, and collectively with plants? First, it requires gathering together with a willingness to be with plants. Many plants were summoned, many more were chosen; before we fell asleep, we had already traveled thousands of miles. Teamwork is crucial; before the activity began, before the process started, all participants more or less agreed on some shared interests and goals. Therefore, we committed to investing time to interact with these plants in a healing and caring way, thereby awakening a new and profound awareness of the gifts they offer. For us, herbal medicine is everything. We have given everything for each other. It can be said that we share common rules and common hopes. And all of this begins with a shared understanding of respect. Especially respect for the concept of "folklore first"! Respect for this land, respect for this gift of love, respect for the vibrant flame of life behind every breath. Respect each other in the community, respect this land, respect the plants that grow in Veriditas, respect and appreciate our circumstances, in which we all live together, alongside people, plants, and this land. Respect our opportunity to build this love-centered community with our own hands.

First, wear loose, comfortable, and seasonal clothing for your outdoor adventure. If it's raining or rain is expected, prepare rain gear. A wide-brimmed hat will provide sun protection. If it's hot, bring some drinking water, such as clean water or tea. You might also need some cushions, pillows, or blankets. In short, be prepared to spend a comfortable day outdoors with a small group of like-minded, dedicated friends.

Plant-Based: Sensory Phase: First, form a circle in an outdoor space with your brothers and sisters who have committed to this wild herbal healing process. Begin by introducing yourselves to each other and the location of the event. This is the first time we've met. Ideally, this should be a multi-night camping trip. Begin with a 20-minute to 1-hour silent walk. Afterward, form an intention circle where each person introduces themselves and their intentions and expectations for the process. You can gently hug each other. Hug the trees as you would a beloved family member, then hug everyone in the circle, showing deep love. You can also reach out and hold hands with everyone in the circle, forming a circle. We are a sacrament of love, offering our bodies, hopes, and dreams to one another, like the air, trees, water, and animals. Depending on how often your group conducts such activities, you may need to designate an informal facilitator to explain the content and flow of the activity so everyone has reasonable expectations for what follows. The group organizer could say, "...We are now in contact with plants. Please point to ____, this is the plant we are currently with... We are together." A specific plant directly in front of us must be pointed out. To avoid confusion, the guide needs to point out this plant and similar plants nearby, as well as whether there are any poisonous oaks, poison ivy, or other poisonous plants nearby. Then, a short circular walk is taken, including key points of the biosphere. Remember, we are "in contact with plants" to give thanks for being alive, able to breathe, and able to breathe another day.

It's best to begin practicing with larger plants, such as trees. This could be a large woody shrub or a tree, like a yellow pine. You need a thornless plant that you can truly embrace. This type of tree or shrub should be easily recognizable and not irritate the skin. For us, for our people, for this land, for us, this sacred yellow pine is our gateway plant. Embracing a tree is the beginning of "living with plants." By embracing, kissing, and holding a tree, we promise and vow to learn to embrace, kiss, and hold one another. We pray for our departed ancestors, for those who are with us, and for our future generations. Who knows, perhaps today, a beautiful child of God, a child of the forest, will be conceived here, and we welcome this child to be born among us through this ritual of "living with plants," and to become a more complete people through this ecosystem, this biosphere. You might want to touch the bark of the yellow pine. We consider the yellow pine our dearest friend, entrusting all our hopes, fears, pleas, and beliefs—the source of life, our intrinsic value and dignity as human beings—to this tree. You might want to smell the bark, feel the fragrance of pine pollen filling the air, and together we drink this pine pollen tincture, our blood mingling with the vibrant green chlorophyll, finding redemption. At this moment, this vibrant green chlorophyll surges through our bodies, filled with blessings and gratitude, bringing ultimate joy with every breath. Press your lips to the pine, your teeth touching; gently touch the bark with your tongue, savoring the taste of pine; touch the pine needles, intimately connecting with the pine. Embrace your plant companions, may our people be connected, closely united.

Of course, if you have small plants, herbs, or annuals in front of you, rather than large perennials or shrubs, you can have everyone in the group come up to one of the plants and treat it as "their own." For example, we once had a plant called "Monarda" displayed in a group activity. Monarda belongs to the Lamiaceae family (Mentha family). It has a strong aroma, so you can have someone taste a leaf. Observe the Monarda closely, perhaps using a 10x magnifying glass. Observe the stem, touch the square stem. Observe the arrangement of the opposite leaves, smell the flowers and leaves, and so on. You can gently press your ear close to the ground where the plant is growing, creeping closer to the plant so that you are at the same level as the plant, looking at it at eye level.

Each member of the group has had some form of contact with the plant: sight, touch, smell, and perhaps even taste a leaf. If it's a medicinal plant, a tincture can be prepared to hold the plant to be used; if it's a plant like lemon balm, a glycerin extract can be prepared. A small portable stove can also be prepared to brew tea with the plant for members to drink. These are all feasible methods. All of these are achievable, so this is not a quick process. Furthermore, this is not a monologue, but a collective exercise in "being with plants." Perhaps it should be called "interacting with plants"?

The next stage of "living with plants" is the intuitive stage. I'd like to mention a common problem in "living with plants," especially in the context of urban communities: fear, anxiety, and varying degrees of unease about the outdoor environment. Both biophobia and ecophobia are manifestations of a disconnect between humans and nature. Biophobia is an aversion reaction to natural stimuli, characterized by fear and disgust. Ecophobia is a feeling of helplessness, despair, and powerlessness regarding climate change, environmental degradation, and ecosystem collapse. Whether it's ecophobia or biophobia, the outcome is similar: people passively accept that inaction is the only option. The intuitive stage can be problematic for many people for various reasons, including ecophobia and biophobia, and each of these "problems" can become a potential obstacle to this process.

There are many taboos surrounding listening to plants. In technologically advanced America, some of these taboos stem from religious culture. Many people in our culture have never had direct, face-to-face contact with plants in wild or semi-wild environments, never considered plants as living beings or individuals. In a sense, you are dealing with a group of impoverished, deprived, and disconnected "non-humans" who have been taught, educated, and indoctrinated with the idea of ​​not engaging with the natural world. How exactly have they become disconnected from nature? In what ways are they impoverished? What have they been deprived of?

Their connection to their essential source—the biospirit and their place as individuals within the biosphere—is severely lacking, becoming barren. Even in a semi-wild environment, being alone with a wild plant without any filtering can trigger anxiety. Wild plants grow independently in their own form, revealing another complete multiverse. You'll see people checking their phones, taking photos, using apps to "identify" plants, taking notes, and asking questions. These are valuable "student" activities, reflecting a level of seriousness. People ask questions but don't listen attentively to the answers; instead, they think about the next follow-up question. Then, they ask even more probing questions to show off their knowledge and demonstrate their seriousness. Therefore, establishing some basic rules is crucial to make the core activity of the group—"being with plants"—easier. Guide the group's attention back to engaging with plants using all five senses. The human body itself is a scientific instrument of perception. It works best in a tranquil environment. Many people cling to a mechanical perspective; therefore, shifting to a vitalistic and biosphere-based perspective rooted in human perception is essential. The idea that “talking plants,” “the soul or voice of plants,” or even that plants might be living beings, or that God—a creator—created plants to “help,” aid, heal, and improve us, can trigger extreme existential fears for many.

The idea of ​​establishing a connection between humans and plants in a specific location can be a thorny issue for some, and a significant political and social problem. "Microdose Teams" are an advanced formulation practice conducted only in open, community-supported settings, requiring multiple sessions of plant meditation, sweating it out, and hours in a forest laboratory. Within the herbal community of "plant meditation," "Microdose Teams" remain in a controlled, therapeutic care community, following the healing principles of wild herbs. Frankly, with thorough preparation and a guided facilitator, this may be one of the best ways to overcome the ecophobia and biophobia that plague Westerners, avoiding a passive delusion. We have an innate connection with nature, with wildness, and with each other; only through a well-designed, comprehensive "disconnection" program can the deep-seated guilt of biophobia and ecophobia exist theoretically, detached from its roots, let alone become a force for action.

If the group has been focusing on plants for some time, immersing themselves in the community of experiences, feeling the sacred land and sacred love, then presenting this experience as a practice to the group becomes especially important. Here, we can begin to harmoniously share all that we have in common: air, trees, water, and animals. The yellow pine trees of the western United States may be the best entry point to living with plants. Through breathing techniques, we begin to try to synchronize our breathing with the "breath" of the yellow pine. The yellow pine is considered one of the entry points for human-plant interaction in the "Sitting with Plants" group practice. As I mentioned earlier, embracing the yellow pine is one such practice. The next step in "Living with Trees" is to experience the energy field surrounding the trees. We connect this standing practice with the tree's roots firmly planted in the earth and with our feet. Using the techniques and methods learned in the Standing Microcosm Orbit practice, we connect and synchronize our own life energy with the tree's vitality. In particular, we use pressing techniques to merge and extend our human life energy with the tree's life energy. Yellow pine pollen tincture is especially effective in this practice. We embrace the yellow pine tree and, through the aroma of its bark, focus on sharing our own energy with the tree's true energy (veriditas energy). Vigorously rubbing the body against the trunk can be helpful.

A powerful tradition of herbal healing involves practicing in groups with members of a plant meditation group. In this more active "sitting with plants" practice, a familiar couple embraces each other while also embracing a yellow pine. For group members, this can be a wonderful time to conceive, as they commit to raising their children with communal love within the sacred earth, the sacred circle of love, and the path of wild grass. Sexual activity between loving adults during the day, under the stars, is undoubtedly part of the "sitting with plants" practice. By sharing energy with the plants we accompany, we can gain deeper insights.

After the initial contact phase, what do you need to do? Once the connection and orientation phase is established, you need to enter a calmer, more intuitive state. For this calm state, you can ask a facilitator to speak to everyone and suggest using the Qigong techniques I demonstrated earlier for deep breathing. While these Qigong techniques have Chinese characteristics, please note that I said "Chinese characteristics"—referring to a way of breathing in harmony with plants. Therefore, it is not an Asian or Chinese way of interacting with plants, nor is it a Chinese breathing method; it is simply being in harmony with plants.

So all you have to do is stand next to the plant. Inhale as you raise your hands above your head, and exhale as you lower your arms back to your sides, taking four deep breaths. You can also make some pushing motions, trying to feel the energy in the soil around the plant's roots. All living things are constantly interacting with their environment. This doesn't mean you think plants are interacting with the environment. As living organisms, plants certainly do interact with their environment in various ways.

So you need to interact with your environment. Pay attention to the location of the plants. Observe, be mindful, and pay attention to their growing environment. For example, observe mint; it loves sunlight. Mint prefers full sun, but also dappled sunlight. It's an understory plant, preferring to grow in patches or clumps, forming small mint communities. After noticing this, you might want to touch the soil around the mint. Feel the soil and ask yourself, "Is the soil moist? Does it drain well?" Touch the soil with your fingers and ask yourself, "Is the soil sandy?" Is it clay? Observe for a while, then enter a deeper state of silence. If there aren't many people, each person can form a circle around a small clump of mint (monarda). Or, each person can walk a few yards away, find a small patch of mint, feel comfortable, and sit quietly without saying a word. Everyone remains quiet, without making any sound or saying anything. Spend some time with the plants. I suggest this period be about 10 to 15 minutes, so you can have someone use a timer to keep track of it.

After the silent period, everyone regroups. The facilitator can announce, "...Okay, let's get back together," or something similar. Then, everyone slowly returns to their original positions and sits again around the surrounding mint bushes. I suggest using what I call the "talking stick" method next. What is a "talking stick"? A "talking stick" refers to using an object; it can be a formal stick. A talking stick can be a piece of wood, a stick, or anything you have on hand. You can tie something to it, like a headscarf, string, or feathers. If there's lichen, vines, grass, or something else nearby, you can wrap or weave it around the talking stick. Alternatively, you can use a flexible willow branch to form a circle. A "talking stick" can also be a bunch of mint, like a bouquet, or a small bunch of mint, passed around among the group. Each person holding a "talking stick" is like sitting in a "warm seat" (borrowing Fritz Perls's term). Then, they are invited to share their experiences with the plant. I call this phase the "talking stick" phase, the phase of being invited to share. You can have the moderator announce a rough time limit. You certainly don't want anyone monopolizing the conversation. Because we're not talking about ourselves here. We're not focusing on our own traumas, joys, hopes, sorrows, etc. We're talking about the shared experience with peppermint. For example, if you've drunk tea or tasted a tincture, we can talk about the experience of the tincture when interacting with the plant. How did it taste? Bitter? Sweet? Spicy? Or bitter? Did it have a slightly astringent texture? These terms may not be familiar to everyone, including others in the group. Therefore, we need to explain these different terms. We are establishing a terminology system for plant sensory testing. You can also talk about how peppermint feels in your body. Does it move around in your body? What does it do in your body? Do you feel the peppermint entering your lungs? Does it stimulate saliva production in your mouth? Do you feel warm? Cold? Do you experience headache-like symptoms? What changes does it bring? In which organ system? Does it move upwards? Outwards? Inwards? Or from front to back? Do you feel peppermint (or other herbs) acting in a specific part of your body? Of course, some people are more emotional, some are more intuitive, and some are more introverted. They might have an almost hallucinatory perception or experience of plants and talk about it. They might mention something they saw, such as color or shape. This could be an illusion, a daydream, a real sight they saw, felt, or heard, or even an existence.

They can say whatever they want, share whatever they want. Of course, the facilitator needs to encourage open expression. But at the same time, you don't want to reward outlandish remarks. Because in group dynamics, people compete to say the most outrageous things to get attention. That's not our goal. We're focused on the plant itself, so don't forget that. Otherwise, someone might fall into a culturally correct traumatic scenario. For example, if you're with desert cotton (Gossipium thurberi), someone might mention seeing female slaves being beaten and screaming, witches being burned at the stake, cowboys shooting Native Americans, and so on. You don't want them to fall into a fantasy, dramatized, entertaining, imaginative scenario, because our goal is to guide people to use themselves as tools for observing the plant. But at the same time, you don't want to stifle honest expression. We want to guide participants to connect their words with the plant itself and their connection to our own bodies. You also need to affirm those who are least willing to speak, and guide them to speak, and the best way to do this is to focus on the sensations within the energetic sensory continuum. In this process, it's especially important to remain open to the plant's energy. Let's not forget that we are working to develop a vocabulary of expressions to understand these plants, thereby developing a deeper, more reusable bioregional herbalism within medicinal science.

After one person finishes speaking and expressing their thoughts, they pass the "talking stick" (or herb bundle, or any other item you use) to the next person. While the next person speaks, the others listen attentively. Then, the talking stick is passed around like a gift. Finally, the facilitator might ask, "What do you all think about what was said? What did you all say?" At this point, the facilitator can also summarize. They may be more experienced and knowledgeable, with a deeper understanding of botany, plant energy, different schools of herbalism, botanical perspectives, and their own experiences. They can summarize everyone's conclusions, trying to find common ground in everyone's subjective experiences. The facilitator's role is to summarize, and then you know the activity is over, and you move on to a new plant… but overall, this is what I mean by "living with plants."

So the question is, where, why, when, and how does this process happen? I'd like to share a little about my own experience and how I came into contact with this process. It was primarily through guidance from other teachers. I've mentioned their names before. I don't want to name them here because, frankly, I'm not sure if they agreed with my approach to "living with plants." So I won't mention their names here. You can read my other articles for more details or get information from other sources. I want to talk about my own experience. Some of you may know that I worked as a licensed nurse practitioner (LPN) and registered nurse (RN) for about 20 years. I primarily worked in the psychiatric or behavioral health field. My career in healthcare exposed me to speaking. I had to give presentations; I had to give group presentations to people who were often isolated in psychiatric wards. They often couldn't leave the hospital. They were usually there for some kind of court-mandated evaluation or something similar. They couldn't leave freely because they often wanted to participate in some kind of group activity. Some groups were led by licensed nurse practitioners, some by psychologists, some were Alcoholics Anonymous (AA) 12-Step Therapy program, some by psychiatrists, and so on. There were many different types of groups.

One thing I learned from this experience was that one of the biggest problems with this work was that patients were forcibly placed in a place isolated from the world, unable to connect with nature. They were confined to buildings often designed to restrict the entry of light, air, and even a breeze. These medical buildings were typically designed to be completely isolated from the outside world, with no windows, or at least no windows that could be opened. It was a hot, oppressive, and suffocating place, completely cut off from the natural environment. I developed a resistance to this practice of isolating people from the natural environment within the mainstream medical model. This resistance became even stronger and more deeply ingrained during the COVID-19 pandemic.

It was later discovered that a significant characteristic of the COVID-19 pandemic was the close correlation between respiratory illnesses and low vitamin D levels and deficiency. Therefore, lack of sunlight exposure in winter can exacerbate or worsen COVID-19 symptoms. This applies to many viral diseases. During the 1918 Spanish flu pandemic, one treatment method was to expose bedridden patients to direct sunlight. I think we live in a different era now. Air conditioning wasn't widespread then, and there were no mandatory regulations for its installation. During the 1918-1919 flu pandemic, one method of treating flu patients was to place them in tandoors or areas with windows to receive sunlight, even placing their beds outdoors to bask in the sun. In short, the lack of contact with nature and the wild is itself a form of man-made nutritional deficiency. It must be explored further that this ethical view of depriving people of natural resources is a deliberate conspiracy designed to create an echo chamber effect, exacerbating ecophobia and biophobia. This lack itself can easily lead to depression and what we now call psychological stress.

For me, the process of "living with plants" was, in a way, a reflection on some of my early experiences from my youth, so I call it my "spiritual exploration period." During that time, I frequently participated in spiritually related outdoor activities. What were these spiritual activities? I lived in a place called a retreat center or yoga training center. At this yoga training center, like many others, I would sleep on a tent platform surrounded by trees on a rather steep ski slope. In winter, tow ropes would be set up for people to ski down the mountain. It was essentially a winter ski resort. In spring and summer, people would sleep on the hillsides covered with aspen and birch trees, living an outdoor life. They would gather together for yoga practices, which also took place outdoors. Sometimes outdoors, sometimes outdoors, depending on the weather. People practiced yoga postures on the open-air yoga platform. In addition, there was an indoor space for practice. I believe that this way of practicing, or rather this spiritual practice, is largely connected to the land in the Laurentian Mountains of Quebec, Canada. The retreat center was developed in a relatively undeveloped wilderness area near Laurentade Provincial Park, close to St. Agette-de-Mont.

In short, to make a long story short, one of the most important things I gained from my yoga experience was the connection with nature. Direct contact with the outdoors, with the mountains. These mountains were covered in aspen and birch trees, you know, white bark, the Tremblant Mountains, trembling leaves, and so on. It was a very outdoor, very close-to-nature experience. I don't know if the retreat center intended it to be this way, but it certainly was. I also studied herbalism with Dr. Gaury Shankar. This influenced my understanding of "being with plants," of being surrounded by nature. Experiencing the phases of the moon, the changing angle of the sun, and the long days, with the sun not setting until around nine o'clock at night.

It was only later, when I worked as a registered nurse in healthcare, that I discovered this model of care completely lacked contact with nature. These patients (I'll call them patients for now) were in relatively poor physical condition; they were indeed sick and had various health problems, some of which stemmed from a lack of contact with nature.

Another similar experience occurred when I encountered him again on a spiritual journey. It was in the bush near Colville National Forest in Washington, close to the Nespelham area. Incidentally, there had been some serious wildfires there recently. But back to why I was with the plants, there was a man, a Chipewa, named Sun Bear. He led a group known as the "Bear Clan." It was a very interesting time. The peace movement, you know, we're back in the 1970s, almost 50 years ago. It was a completely different era, a freer, more laid-back, more open time. Lots of people hitchhiked, people drove old junk cars, and so on. Gas was 62 cents a gallon. People drove 30-year-old trucks, 1950s cars. They embarked on this spiritual journey, searching for the meaning of life. So did I. One of the things this man taught me, his name was Sun Bear, and Waben taught us how to live a balanced life. He would watch old Western movies, movies with people coming and going, bustling and noisy.

It seems everyone has a copy of *The Hitchhiker's Guide to the Galaxy* and a copy of *The Guide to Spiritual Communities*. There's exploitation and genuine connection, both. Sun Bear happens to be a very charismatic man, and he lives in this place with his wife, Waben, and a group of people. It's a humble little cabin, almost entirely hidden in the forest. It's just a cabin. I guess it's not completely isolated, but it's certainly very remote. Many of their practices involve prayer, outdoor activities, and sauna. You know, you just pour water on hot stones and you can feel the heat. You inhale the steam, praying to the forces of nature in a way that transcends the framework of Western Christianity. So, this is another experience that prompted me to "be with the plants."

During that time, I experienced something else. It was in the Catskill Mountains of New York, a beautiful and relatively untouched area. There lived a man who called himself a Rinzai Zen master named Eido Shimano Roshi. He was a Zen teacher who, through his remarkable organizational skills, personal charisma, and various donations, purchased a huge estate near Beecher Lake in the Catskill Mountains. Harriet Beecher Stowe, the author of *Uncle Tom's Cabin*, had lived there many years ago. Beecher Lake—let's call it "Wild Lake" for now—was where the Zen monastery was located. There were loons, ducks, geese, cormorants, and more on the lake. There were beautiful hardwood forests of maple and oak. The scenery was breathtaking in all four seasons; autumn was particularly beautiful with its snow. The leaves were beautiful—red, yellow, orange, and the yellow of fallen oak leaves. You could feel spring, you could feel the muddy season, you could feel summer, and so on. This practice is called Zen, and it requires a great deal of sitting meditation. We will sit for about one hundred days. During this period, we will practice what is called "sesshin" every thirty days. All work will cease. We will basically sit from dawn to sunset. There will be chanting during this time. There is also a ritualized walking called "kinhin," which is done on an outdoor platform. Walking slowly and attentively, you will observe the trees outside, you will see the ripples on the lake, the clouds in the sky, raindrops falling, snowflakes falling, and leaves fluttering. You will see the wind blowing. You will feel the cold air, and so on.

During the day, besides 15 hours of daily meditation (including seated meditation, walking meditation, solitary meditation, and answering questions from koans), we also have to work. For example, does a dog have Buddha-nature? Yes or no? Zhaozhou answered, "No." Then Rongdao said, "Do nothing," a parody of "clapping," meaning "Show me a hand clapping." We also have to chop wood. Meals are also indoors, ritualized. We use three bowls, each containing a little food, wash the bowls with hot green tea, and then cover them with a cloth, which I'll call a "bag." The bowl is placed in a place with your name on it. This bowl is used in the morning, noon, and evening. Sometimes, after lunch, we don't eat dinner until around 6 pm. Either we don't eat dinner, or dinner is optional. Again, seated practice requires sitting quietly and focusing on breathing.

I think this has a lot to do with my understanding of "living with plants," because whenever I mention "living with plants," I change some of my wording. I change "living with plants" to "sitting, standing, existing with plants," because it's not just about sitting still. You also stand with plants. You also walk with plants. You also exist with plants.

So, let me fast forward to today, and I recently embarked on a camping trip that almost unintentionally lasted nine months. I hadn't initially planned for a nine-month camping trip; it just happened to happen. My camping trip began around February in the Catalina Mountains, near where I live. It's a bit far from my home. I camped in the Catalina Mountains. I hiked to different springs, such as Romero Spring and Romero Canyon, which I visited almost daily. I would walk along the streams flowing down from the Santa Catalina Mountains. I stayed in some places, such as the Chili Sauce Canyon National Forest campground. I also stayed higher up in the mountains, where there are many campgrounds, such as Moreno Canyon Campground, etc. I don't want to reveal the exact locations of all the campgrounds. Anyway, you know, I completed this camping trip. I went to Mount Graham, also known as Gila Canyon. I went to a very nice campground at the foot of the mountain, and then to Noon Creek, which was a little higher up, and as the weather warmed up, I continued hiking. After that, I went to the area near Mogoron Ridge, to three or four different places, at altitudes ranging from five or six thousand feet to ten thousand feet, and finally to the Gila River in Gila National Park.

In short, I was also writing during that time. I compiled what I wrote and published it on this blog, but all of it ultimately boiled down to this process of "being with plants" and reconnecting with them. For me, reconnecting with plants wasn't just about plants—I've been studying plants since the 1970s, although it wasn't always an incremental process. A lot of times, you know, it was tied to work and making money, and I certainly did. I've worked for the Forest Service, for the National Park Service, for California state parks. I've also worked as a horseshoe maker. As a poor white European-American, I lived as I could. I've worked in lumber mills and at the Wawip Resort at Glen Canyon National Monument. You know, I also lived in a trailer for 15 years on a 5-acre plot of land in Paria, Utah, which was under the jurisdiction of the Bureau of Land Management (BLM) and is now the Grand Staircase National Monument, or something like that. I mean, I didn't always have the opportunity to spend all my time studying plants.

You know, I read as much as I can. Except for about 20 years as a nurse, I try to spend as much time outdoors as possible. During that time, I had to be in the hospital constantly. To be honest, being in the hospital was quite difficult for me, and I did a lot of things I didn't really enjoy. Sometimes I feel like I'm paying the price for things I shouldn't have done, you could say it's karma. You know, everyone tries their best to live their life well. One of the lessons I learned from Eido Roshi is: no one is pure, and no one is impure. There is no absolutely pure person, and no absolutely impure person.

From my Christian background, especially my Catholic background, I feel that a crucial prayer in the Lord's Prayer is forgiveness. My understanding of the Lord's Prayer is that it conveys a message of inner psychological healing. When you forgive others, you don't always forgive them because you love or respect them. You choose to forgive, and some may find your actions offensive, but you don't mind. You forgive them not because they hurt you (although they may or may not have). You forgive them because they are God's creation. You didn't create them; God did. Regardless of your opinion of them, God allows the sunshine, rain, and the beauty of creation to shine upon them. Regardless of my opinion of those who offend me, they are God's creation. That is why I forgive them.

On the other hand, as a psychological tool, when you harbor anger, hatred, resentment, or regret, you are actually harming yourself. You are not harming the person you hate, but yourself, because you are shutting down the sacred power that could have been beneficial to you. You are shutting down potential benefits that could have helped you. Clinging to anger is harming yourself. Therefore, anger, hatred, and holding grudges are all acts of self-harm. When I hate, I am harming myself.

Now you know that one of the teachings of Zen and martial arts is that in martial arts defense, you shouldn't hate your opponent. I think anyone who has played a team sport, like basketball, football, ice hockey, or baseball, will be familiar with this concept. When you're pitching, you don't hate the batter. Your goal is to strike out. Your goal is to beat the batter. You don't hate the batter. Similarly, when you're playing football, you don't hate your opponent, but you try to tackle him. According to martial arts, by maintaining a state of pure physical activity, you actually become a stronger opponent. When you can clearly see your opponent without any emotion, hatred, or love, you can beat them better. You are simply focused on the martial arts movement itself. This state of "flow," being present in the moment, applies equally to music. You practice music to reach a state beyond practice, to truly play music, as Jerry Garcia and many musicians have said. This is the teaching of Zen and the art of technique: you sit, but go beyond sitting. You reach a state where you are no longer entangled with emotions. You are simply sitting in meditation with your physical body, and beauty, enlightenment, and Buddhahood are contained within the meditation mat. I have tried many such concepts, sometimes failing, often failing, sometimes succeeding, but these concepts are all integrated into the meditation practice with plants.

I recently wrote an article about "characteristics." I've heard this concept from several teachers I studied at herbal medicine schools. Their "characteristics" theory goes like this: "If it looks like something, it might work," or "If it looks like something, it probably does," for example, a certain organ in the body. I mentioned that a walnut, when cut open, looks like a brain, so walnuts are considered a brain food. There's also red root, red California clove, red root. I know you all know this California clove (Ceanothus americanus), and its close relatives Fendleri and Greggi. You know, it's considered a blood affinity drug, observed under an electron microscope for positive and negative charges, as Michael Shaw Moore has mentioned. Or in our tinctures, it looks like a red substance, the color of Cabernet Sauvignon, or the color of blood. So, California clove root, or red root, is a blood medicine. The same goes for sassafras. Sassafras is red. The red bark can be used to make red tea or red tinctures. It has blood-purifying properties. Yellow agrimony has a similar effect on the liver as jaundice, so it can be used to treat jaundice.

This notion that "it looks like _____" is an oversimplification of the concept of "signature theory." Signature theory was very popular in Western herbal medicine, especially in the 17th century, with herbalists like Nicholas Calpeper and Jacob Burmae proposing the concept. They believed that God did not leave the world to fallen humanity as a barren wasteland. The wonder of creation lies in the fact that the healing and medicinal value of plants, revealed through the revelation of "signature theory," are presented to herbalists and scientists as gifts left by God in the creation of the world. Therefore, it is a sublime concept. This concept persisted until Aristotle, who, although he somewhat rejected Plato's views on "original ideas," still believed in their existence, although he did not believe in an absolute ideal original idea. Aristotle, starting from the perspective of original forms, believed that we should directly observe things themselves to understand how original forms manifest themselves in their present, variable realities. Aristotle used this as a starting point for exploring science. However, the theory of "signatures" in Western philosophy spread through the Greeks. It's important to know that Aristotle taught Alexander the Great, who traveled extensively throughout the world, including India (what we now call the Levant), Mesopotamia, Iran, Iraq, and Afghanistan. These scholars, and later generations, often forget that Afghanistan also once boasted magnificent Buddhist statues. The Buddha is generally considered an Indo-Aryan, at least inferred from his own writings, belonging to the Shakya clan. Gautama Siddhartha thus called himself the Buddha. I'm not saying he wasn't Indian; I'm referring to his ethnicity or his ideas. These ideas were clearly familiar to people at the time, and through Aristotle's writings, they were forgotten by Westerners until the Renaissance.

Essentially, during the Italian Renaissance in the 17th century, people like Nicolas Calpeper and Jacob Bermae rediscovered these ideas. They began to possess translations of Greek works from Arabs, Iranians, and Islamic writers who preserved these writings in Arabic. These works were subsequently brought to the West and, in a sense, continuously rediscovered. Of course, Western philosophers also rediscovered them. In short, to make a long story short, I want to briefly introduce this meditation tradition that I encountered during my spiritual explorations, and how my teachers studying herbalism in the American West influenced and created this way of "living with plants." Through books, through reading books, and through this personal journey of spending a great deal of time in nature within relatively complete ecosystems, I began to understand the value and application of mindfulness meditation facing a wall, like Bodhidharma's love of home in Zen.

One of the earliest and most significant things in my life was a backpacking trip from western Pennsylvania to Harrisburg. I was a teenager, hiking. The only thing I remember from that time is this one particular event. It was a summer thunderstorm. I was on what seemed to me incredibly high peaks, though elsewhere they might have been just small hills less than 1,000 meters (3,400 feet). It was near Mount Davis, where our trail running instructor took us every summer. Mount Davis is the highest point in Pennsylvania, adjacent to what some call the Blue Ridge Mountains or Chestnut Ridge. That afternoon, an extremely powerful thunderstorm struck. As an 18-year-old, alone in a makeshift tent on the mountain, facing the raging storm and flashing lightning, I suddenly realized how barren I was. It was like a wake-up call; I suddenly realized how little I knew about my birthplace. At that time, I had already begun studying the works of Bradford Angel. I can't recall the book's title, but it was something like a field guide to medicinal plants or herbs, written by Jesslow Close, and titled *Back to Eden*. I've read many books about returning to nature, as well as hunting and fishing logs and trapping logs from the Pennsylvania Hunting Association.

I began to realize that I knew nothing about the place I lived. I felt like a stranger to myself, to this land, to the people. On that mountain, as I traversed these rural forests, I encountered some of the most unfriendly, the most indifferent people I had ever met, who would glare at you and never invite you in. Like the rough-around-the-edges “Pittsburghites” of Pittsburgh’s inner city, they glared at you with angry, bitter eyes. This was America, fundamentally crumbling. Generation after generation of technocratic trauma had forever torn apart the fabric of our society. I swore to myself, and to them, that one day I would remember the names of these plants. I swore to overcome the trauma, not to be destroyed by it. I swore that one day they would no longer be just trees to me. I swore that one day these plants would not only have names, but I would be able to say their names and know what they were. I would know their uses, I would know their benefits, I would learn as much as I could about these plants. This was probably the wish and vow I made fifty years ago on Sugarloaf Hill near Davis Mountain, as I backpacked through Pennsylvania. I swear, I will learn the names of these plants.

I felt restricted by my lack of understanding of plants. I felt like I was wearing iron ball shackles on my ankles, stumbling along, because I didn't know where I was. I knew nothing about the natural environment around me. I felt like I was trapped in a technological fog of a generation. I lived in a tech bubble, like an outsider. Even then, the tech bubble had its positive and negative aspects. I mean, there were no cell phones or computers back then. While the tech bubble wasn't too severe, it was destroying everything. My upbringing isolated me from the world, and from the pristine natural world.

One of my fondest memories is of going to Shenley Park, to its nature center, and hiking down to the foot of my house. There was a small canyon with a babbling brook. There was also a spring. The first medicinal plant I ever knew was probably the sagebrush, which grew near the railroad on the hillside below my house. A woman named Joanna (Starco) Godfreyman lived with us; she was probably in her eighties at the time, so I guess she was born around 1899 in the rural coal mining region of Pennsylvania. Anyway, long story short, she was a herbalist, though I didn't know or realize it at the time. She was a herbalist. That's how I saw her. She had worked as a telephone operator, a "hello girl," in the early days of Bell Telephone. She never married and lived alone her entire life. I don't know much about her life. I know she was born into a large family with nine siblings. She left her family, moved to the city, and worked for Bell Telephone. After retiring, she started gardening. She was very knowledgeable about medicinal plants and lunar phases. She introduced me to the Old Farmer's Almanac. I don't know exactly how much she knew. It wasn't until much later that I realized the impact she had on me that I hadn't noticed at the time. All these experiences, these journeys, these learning opportunities ultimately led me down the path of "living with plants." I want to share all of this with you.

I sit/stand alongside green.

Lyrics and music, Copyright 2025, All Rights Reserved: "Green Orchid Manifesto, Orchid Knows, Copyright 2025, All Rights Reserved: "Green Orchid Manifesto, Orchid Knows, All Content Knows, Orchid Knows Where Raspberries Grow. Orchid Knows, I Sit, Stand, Walk, Accompanied by Green, From All Directions, May All Be Well, Blessings Forever (Stacko), With Green Paleolithic Nite Orchid Raspberry."

The orchid knows the gray squirrel and the red squirrel, the wolf and the elk, the beaver, the chipmunk, the skunk and the snake. The orchid knows. The green orchid declares, the orchid knows, the orchid knows where raspberries grow, where the roadrunner, the eagle, the raven, the leaping robin goes. The orchid knows the blue-bellied jay, the cinnamon bear, the coyote, the lynx, the snow of the aspen meadow. The orchid knows perfect love flows, the orchid knows. The orchid knows I am the way of wild herbs. The orchid knows I am the path of medicine. The orchid knows where raspberries grow. You are a golden raspberry rose, the orchid knows. The orchid knows I am with green, in all directions, may all be well, forever blessed, with the green Paleolithic Neanderthal orchid Mary. The orchid knows.

Beside you, the orchid understands the perfect wild rose, its inexhaustible flow of floral water. The orchid understands irises, raspberry roses, bitter yellow; oh, the orchid knows how to satisfy your desires. The breath of the Holy Spirit nourishes the orchid's vitality—this is the orchid's declaration. I lift them up, making them vibrant, your family ever-growing. The orchid understands the healing green, the murmuring stream, the radiant sunlight; bathed in its light, orchid raindrops fall, flowing with orchid floral water, the orchid's floral water understanding the rising moon.

As the sun sets, she is ignited by his light, about to rise again…

I sit, stand, and walk, accompanied by greenery in all directions. May all be well, and may I always be blessed, and may I be with the green Paleolithic Neanderthal orchid Mary.

Mother of Mothers knows where raspberries grow, Mother of Sons, Mother of Daughters, Mother of Raspberries and Roses. Orchid, Mother of Sacred Medicine. Orchid, Mother of Rocks and Cliffs, Mother of Golden Dawn, Mother of the Gates of Heaven, Mother of the Morning Star, Mother of Angelic Messengers. Orchid knows the mother of my ancient ancestors, Agrimony and St. John's Aconite, Ajuga decumbens, and our Mother of Snow. Orchid knows the mother of the red and white, lemon-scented mint. Orchid, Agrimony and St. John's Aconite, Ajuga decumbens, and our European faith as heroes, passed down through generations. Orchid, through the eternal, sacred heavenly marriage between men and women in the holy European tribes. The orchid's declaration flows, never ceasing. Orchid knows the power of green flames, hidden in the blowing wind. All essence, nothing but death. Orchid knows I am vibrant life force, climbing upwards along your tortoise-island-like spine.

The orchid knows the way home. Your smooth rock shoulders bear the continental divide, beneath the oak grows the peduncles, the flowers are chocolate-colored, the orchid knows, the orchid knows the way home. The orchid's declaration, the perfect iris, the raspberry rose, the orchid knows, the orchid knows.

"Whether I sit, walk, or stand, I am with green; green surrounds me on all sides. May all be well, and may blessings be everlasting. Today I rise, with immense power, to call upon green, with unwavering faith in healing."

On the endless path of medicine, through the power of healing, we repent for our oneness with the Creator, the Father.

Through these excellent sibling plants.

I rise today by the power of water.

With the power of our ancestors,

Leveraging geographical advantages,

Based on judgment.

I rise today under the protection of angels and messengers.

For the sake of green,

Hoping to get a reward,

In the prayers of my mother and ancestors, in prophecy,

In sermons, in faith,

Pure and innocent men and women move forward in peace.

I rise today by the power of the Golden Paradise:

The sun's rays, the moon's radiance, the brilliance of flames,

The speed of lightning, the swiftness of the wind, the depth of the ocean,

The stability of the Earth, the solidity of rocks.

I sit, I walk, I stand, surrounded by greenery, in all directions, wishing for all well-being and eternal blessings.

I rise today, guided by the green power of the earth:

Support me, wisdom guides me.

Open your eyes wide and look ahead; prick up your ears and listen.

If I had to say anything, I would protect my hands.

The path that guides me forward, the shield that protects me.

Heaven and earth will protect me:

Resist the devil's traps, resist the temptation of weakness.

Fight against the tendency to fear, fight against all those

Whether near or far, whether alone or in a crowd, they will curse me.

Today, I summon all these forces to stand between me (and these evil forces):

I sit here, surrounded by greenery, in all directions, wishing for all well-being, eternal blessing, and the presence of the sacred mother of the mountains, fields, and forests.

Resist all cruel and merciless forces that may harm my body and mind; resist disease; resist the curses of false prophets.

Oppose unjust laws, oppose false accusations.

We oppose flawed decisions aimed at restricting green development and the tricks of war.

Combating the cycle of abuse

To ward off all diseases and curses that harm my physical and mental health.

Today, my parents are blessing me.

I sit, I walk, I stand, I am accompanied by greenery, in all directions, may all be well, may I be forever blessed, with the awe-inspiring wisdom of green.

Protect against poison and burns

Prevent drowning and prevent injuries

In this way, they can obtain a generous reward.

Life is with me, life is before me, life is behind me, life is in my heart.

The life beneath my feet, the life above my head, the life around me

Life on the right, life on the left

The breadth of life, the length of life, the height of life

Everyone who thinks of me carries a life within them.

My life is contained in the mouths of all those who talk about me.

Life shines in the eyes of everyone who looks at me.

Life resides in the heart of everyone who listens to my voice.

I sit here, surrounded by greenery, wishing for peace and lasting blessings from all directions. May the greenery bring victory and tranquility.

I rise today by a great power, through prayer for the unity of all things, through faith in the power of the Creator, and through faith in the oneness of the Creator.

Redemption is my blessing. Health is my blessing. Love is my blessing. Peace is my blessing. Blessing is my life. Thanks be to the glorious Creator, my Father, my Mother, and all things in the four directions. May the blessings of my Father, Mother, and the Holy Wind be with us forever. Whether I sit, walk, or stand, I am surrounded by greenery, everywhere I look. May all be well, may blessings endure, and may I be accompanied by greenery.

My brothers and sisters, my dear compatriots, I have nothing new to tell you. So-called "originality" is nothing more than part of the modernist alliance of illusions about the "new," binding our people and leading them to their demise. Instead of pursuing novelty, embrace your ancestors, who live among you like the plants and the land to which you share blood. Embrace the cycle of the seasons. Embrace your loved ones, be what your people need. Do what you must do, help them live in harmony with these plants, people, and places. Embrace nature, resist modernism. Remember, our greatest strength is hospitality. Before this surveillance police state existed, we gathered together, shared with one another, exchanged gifts, embraced one another, greeted each other warmly, sat, stood, walked, and celebrated the changing seasons, celebrated our shared life. So heed not those ugly flags that constantly threaten to expose your personal information. Unite again in hospitality, like in Homer's Iliad and Odyssey, like the epic legends of the European people. Embrace the hospitality of your loved ones. Examine the bloodlines and land around you. Use the power of wild herbs to heal one another.

Rooted in ancient tradition and truly part of the work, these signs and markings tell the story of the sacred tree, symbolizing the divine path in our tradition of redemption, and representing a way of safeguarding prayer. When we speak of safeguarding prayer, we mean invoking the heroic and divine presence of plants, people, places, and our ancestors on this endless path of healing, allowing us to dwell in and activate them. By using these blessed signs, we infuse our lives with the life force flowing through all things through the intention of sacred space. "Take off your shoes, for where you sit is sacred." At this moment, whether we are sitting, standing, walking, or together, we are in a sacred place. All creation we share around us is sacred space; therefore, we must be aware of our actions, aware of our intentions as we walk from horizon to horizon on this endless path.

Remember, a lack of purpose leaves the soul lost in darkness. That's why we need purpose. We make promises and vows to ourselves privately, and publicly declare our shared goals as a blessing. From the perspective of modern industrialization, people tend to position themselves within the political landscape, but this is only part of our position. There are many other effective maps, such as watersheds, valleys, streams, bioregions, and ecosystem maps. Furthermore, there are spiritual maps, guides, and warnings. We exist between life and death, between heaven and hell. As protagonists, we stand on a sacred stage, striving for the reward of eternal life. Life as a process means that in the sacred relationship of marriage, men and women must play strict roles, which are essential for the maintenance of the family. The family is the basic unit of salvation and the continuation of the spiritual path. Heavenly marriage is the sacrament of the sacred partnership between men and women. Without the strict division of roles between men and women, there would be no woman as the folk caregiver of our children—the mother. Without a mother, there is no family; without a family, there are no children; there is no future. The story ends here. The question is, why do so many people passively accept official policies aimed at erasing and replacing the family as the core unit that holds them together? One answer is a profound fear of the monolithic state apparatus. They fear state-backed exclusionary policies that could be implemented against anyone at any time, for any reason. People are so afraid that admitting fear itself is fear. No one can truly feel fear, so propagandists on billboards are always smiling. Yes, we can and should be happy, but not all the time. Our people are struggling, and we will not laugh at their suffering. To laugh at the suffering of the people is absurd. Another answer is that the regime that rules us, through its public schools, has not established any sacred values ​​in its compulsory secular curriculum. Insisting on that spiritual path of endless reverence and gratitude that transcends state authority can lead to a host of sanctions, including unemployment, media accusations, imprisonment for thoughts, words, or expressions, and various threats to one's future. In a secular worldview, to persist in and cooperate with it is tantamount to denying our inherent sacred identity. Whether it's being forced to perform menial, meaningless labor on sacred holidays (whether it's Sunday or any day of our choice), openly tolerating morally forbidden behaviors, or being constantly bombarded with nauseating advertising messages, the current system threatens faith in many ways, thereby affecting our salvation.

Secular nationalism denies the validity of the green flame, the sacred union of the people with the holy land, men and women with the tree of life, and the eternal significance of the life process on earth, thus plunging its citizens into depression, anxiety, and fear. "Zabiba Waal-Malik, I love you so much, Zabiba, for the sake of loving your people, and for loving them through you… I embrace your God, because you are a living part of the people, you believe in the role of the people, you love your country…" As the king finished speaking, tears filled his eyes and streamed down his cheeks, saying, "God falls to the ground." (Saddam Hussein Zabiba Waal-Malik)

The "Four" principles offered by Wild Herb Ways, a mentor to geniuses worldwide, are described in the "Woo Woo Song" ( https://pgmanski.blogspot.com/2024/04/woo-woo-song.html ).

This refers to the four cardinal directions: east, south, west, and north, in a clockwise direction. More broadly, it refers to all four directions. This is as expressed in the songs, performances, dances, and chants sung during the recent World Day of Prayer on April 8, 2024.

In the liturgical texts, it not only refers to direction but also specifically mentions that "our well-being is inviolable," and says "as it is." Another phrase is "as before, as it is." "As it is." "What you do, you become." From sitting and standing with plants, the doctrine of "imprinting" is derived, its inner structure being these four states of sitting, standing, and walking with plants. Listen, like participating in Qigong, and feel the entire environment.

Everyone sits or stands in a circle, centered on the Algiz rune, with their arms pointing towards the North Star in the northern sky, becoming part of the power of Makosh or the Mother Bucket (i.e., Ursa Major). The symbol of the palace is the Horn of Abundance or the Golden Bucket. The sacred trees are pine, alder, poplar, and ash. For the past 36,000 years, I remember clearly, as if it happened yesterday, my journey from the East and West to Turtle Island. We worship the bear, the North Star Vega, Dubhe, and now we worship the North Star again. For us, it has always been Shash, that is, Ursa Major. This is what Hatali Nevy Jensen taught and passed down, sitting on the floor in his house in Grey Mountain. Na'has dhan Biyatay Wei'nah, Aconah nhas'dhan, diyagno, ban su'day'kays, Naozhonah Ashlee, Nozhonah Ashlee, Nazhoni Ashlee. As Neve Jansen taught me: “We come from the Divine Way Mother, a woman of ever-changing earth. That is why she is beautiful to us, that is why you are beautiful in our childhood, as we recite these words over and over. Our Mother unites with this bear time and again, in a continuous divine marriage, Freya, Mary, Athena, Eost. That is why our books are us, a people of flesh and blood. In our etymology, these words are bones, blood, plants, and we as a people, green, conquering disease with the perfect way of wild herbs. Forever revere this Mother, who commands her holy people, angelic messengers, to strengthen the immune system with the truth of herbs and the biospiritual plants.” Today, we gather under the banner of the Plant Commune, studying bones, blood, and soil. Our gods are just and impartial, while those who censor our speech, guard our voice, manipulate our people with suicide, abortion, and addiction, control our people with drugs, and spread white European guilt in stolen media, now own and acquire the electronic media platforms we created, then ban us, strip us of our creative rights, and continue to spread anti-white messages, shaping us into an electronic hybrid, a dehumanized being, through trickery and meticulously crafted anti-white narratives, ultimately defeating us. Now, we must confront our passive European brothers, who have spontaneously become our enemies through meme pathogens, a rootless collection of guilt and apologies.

As Paul Mansky, one of my most remarkable experiences has been living a life of wild herbalism, sitting, standing, and walking alongside plants, rediscovering ancestral memories, and upholding the principles of "People First! Earth First!" For 72,000 years, I have shed countless tears for Turtle Island (North America), perfectly embodying the true meaning of the wild way. I know Jesus, I have climbed the World Tree (Yggdrasil). I have sat in meditation face-to-face with Bodhidharma and Hua Dazheng Zen Master. When my eyeballs fell from their sockets, they landed on the ground and transformed into emerald green sencha. When Buddha held up a flower, I understood everything, and I still do. People post my photos and say, "That's you! Did you hear Jesus' voice?", as if knowing Jesus, Buddha, Wotan, and Socrates means you have to look like a movie star? How absurd. I've stood alongside Hercules, Washington, and Socrates, and slept with the Virgin Mary (before she became a virgin) in a tent in the Laurentian Mountains. Thirty-six thousand years ago, we drank Mead from bison horns; until 1987, before the Yellowstone fire, we drank Boone Farm cider at the start of the Isawa Trail. Bob Boyle, Monty Buck, Phil Selwick, and Queen Irene, who oversaw the bear crates at Wapiti, were said to have the most perfect labia since Athena, who was certainly not a virgin. I remember Hephaestus taking her virginity in the oak forest while I was playing the lyre, Easton was there, and the "Tree Godfather" was also present.

You must become and study every word I teach you. Not just this one word, but everything that happens between you, us, and these plants—it is a legacy in itself. We, as a community, in this experience, in the Wild Way of Herbs, in Rosa's teachings, in the Wild Rose, the Agri Palm, and the Motherwort. These teachings instruct you on how to pray, how to sit, sit, live, and walk with plants—all of which have been provided free of charge for the past 16,500 years, since the polar axis flipped. Before I return to Heaven to soar with the North Star, I have only a few seasons left to cycle. Join this community of well-being now.

My ancestors came from forested mountains; they were indigenous, the earliest people, our lineage tracing back to the Paleolithic era. Our ancestral genome contains a significant amount of Neanderthal DNA, like that of Germanic tribes, the Dinnes, the Apache, and Polish ravioli fried in butter. Like the Basques, my family has up to 5% Neanderthal genes in our Germanic ancestry. We are the true inhabitants of this Turtle Island (North America). Our people possess the highest concentration of Solutan DNA, carrying on Neanderthal songs and memories. This memory grows stronger as we sit, stand, and walk with our herbalists, as if we are face to face with our Solutan ancestors. Science now reveals that all humanity originated in Europe, stemming from a European pursuit of love that prioritizes our well-being—a true manifestation of existence. We are the true existence revealed through human genome research.

Sitting, standing, walking, with plants; sitting, standing, walking, with rocks, we build our community. Selling all our possessions, pooling resources. Taking in pregnant women, taking in the homeless—this is how Lucidity built this peaceful pilgrimage community of 16,500 members. Wild Grass Trail's plant research is community-centered, based on the five principles of Wild Grass Trail Vitality: Love, Clarity, Law, Beauty, and Truth; conducted through teaching and learning, and actively carried out on the southwest Paws of the Big Island. We know that Jesus lived, walked, and taught in this North American region (Paws), and that his mother was Mary, the Mother of All Things, who married Ursa Major. "God created us, so let us be in balance. Everything that helps us grow is love, so let us be with love. Let us focus on the five ways to reinvent ourselves: Love, Clarity, Law, Beauty, and Truth."

I am now describing the mountains to the southwest, three mountains connected together like waves on water. At the foot of each mountain grow cacti, the shrubs gradually transitioning to junipers and oaks, and further up to pines and spruces. To the southwest are three mountains, each standing silently, majestically moving forward. They all exist here. At their foot lies the Lago Bernardella meadow, lush with green grass, blooming with five-pointed yellow flowers, and swaying giant cactus trees bearing sweet fruit—the Jora cactus. Below the mountains flows the South Hilla River, dotted with aspen trees; to the southeast is a black mountain; further north is the Grand River, extending north and south to the Magdalena River in the northeast, then west and north to the Sierra Nevada Mountains, the Escardillo Mountains, and another majestic peak in the northwest. These are the four sacred mountains. At the summit of each mountain peak sits a gourd ladle filled with water, connected to the goddess Cassiopeia, the North Star goddess. They are a pair, working together to gather springs and rivers, flowing into the valleys. All these sacred mountains must be filled with water through prayer. If they are not filled by prayer, there will be no snow, the rivers will dry up, and the dusty winds will anger people and hinder cooperation.

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Seishi Soga, Kevin J. Gaston, Yuya Fukano, Maldwin J. Evans

The vicious cycle of biophobia

Ecology and Evolutionary Trends

Volume 38, Issue 6

2023

Pages 512-520

ISSN 0169-5347,

https://doi.org/10.1016/j.tree.2022.12.012.

(https://www.sciencedirect.com/science/article/pii/S0169534722003603)

Abstract: People may exhibit irrational fear and aversion to certain wildlife. This so-called "biophobia" can be beneficial, even necessary, in some cases. However, biophobia can also lead to excessive distress and anxiety, resulting in a avoidance of interaction with nature. We emphasize that this reduction in interaction with nature may contribute to the exacerbation of biophobia, making it more entrenched in individuals and society. We propose the concept of a "vicious cycle of biophobia," which outlines how excessive aversion to nature arises and develops in society. This vicious cycle of biophobia has the potential to accelerate the loss of people's experiences with nature, thereby having long-term adverse effects on biodiversity conservation.

Keywords: biocompatibility; connection with nature; loss of experience; fear-avoidance patterns; biodiversity-friendly behaviors; sustainability

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