The Practice of the Wild. Gary Snyder

we are, and its patterns follow the same foldings, checks and balances, as flesh or stone. What we call social organization and order in government is a set of forms that have been appropriated by the calculating mind from the operating principles in nature.

The World Is Watching

      The world is as sharp as the edge of a knife — a Northwest Coast saying. Now how does it look from the standpoint of peoples for whom there is no great dichotomy between their culture and nature, those who live in societies whose economies draw on uncultivated systems? The pathless world of wild nature is a surpassing school and those who have lived through her can be tough and funny teachers. Out here one is in constant engagement with countless plants and animals. To be well educated is to have learned the songs, proverbs, stories, sayings, myths (and technologies) that come with this experiencing of the nonhuman members of the local ecological community. Practice in the field, “open country,” is foremost. Walking is the great adventure, the first meditation, a practice of heartiness and soul primary to humankind. Walking is the exact balance of spirit and humility. Out walking, one notices where there is food. And there are firsthand true stories of “Your ass is somebody else’s meal” — a blunt way of saying interdependence, interconnection, “ecology,” on the level where it counts, also a teaching of mindfulness and preparedness. There is an extraordinary teaching of specific plants and animals and their uses, empirical and impeccable, that never reduces them to objects and commodities.

      It seems that a short way back in the history of occidental ideas there was a fork in the trail. The line of thought that is signified by the names of Descartes, Newton, and Hobbes (saying that life in a primary society is “nasty, brutish, and short” — all of them city-dwellers) was a profound rejection of the organic world. For a reproductive universe they substituted a model of sterile mechanism and an economy of “production.” These thinkers were as hysterical about “chaos” as their predecessors, the witch-hunt prosecutors of only a century before, were about “witches.” They not only didn’t enjoy the possibility that the world is as sharp as the edge of a knife, they wanted to take that edge away from nature. Instead of making the world safer for humankind, the foolish tinkering with the powers of life and death by the occidental scientist-engineer-ruler puts the whole planet on the brink of degradation. Most of humanity — foragers, peasants, or artisans — has always taken the other fork. That is to say, they have understood the play of the real world, with all its suffering, not in simple terms of “ nature red in tooth and claw” but through the celebration of the gift-exchange quality of our give-and-take. “What a big potlatch we are all members of!” To acknowledge that each of us at the table will eventually be part of the meal is not just being “realistic.” It is allowing the sacred to enter and accepting the sacramental aspect of our shaky temporary personal being.

      The world is watching: one cannot walk through a meadow or forest without a ripple of report spreading out from one’s passage. The thrush darts back, the jay squalls, a beetle scuttles under the grasses, and the signal is passed along. Every creature knows when a hawk is cruising or a human strolling. The information passed through the system is intelligence.

      In Hindu and Buddhist iconography an animal trace is registered on the images of the Deities or Buddhas and Bodhisattvas. Manjusri the Bodhisattva of Discriminating Wisdom rides a lion, Samantabhadra the Bodhisattva of Kindness rides an elephant, Sarasvati the Goddess of Music and Learning rides a peacock, Shiva relaxes in the company of a snake and a bull. Some wear tiny animals in their crowns or hair. In this ecumenical spiritual ecology it is suggested that the other animals occupy spiritual as well as “thermodynamic” niches. Whether or not their consciousness is identical with that of the humans is a moot point. Why should the peculiarities of human consciousness be the narrow standard by which other creatures are judged? “Whoever told people that ‘Mind’ means thoughts, opinions, ideas, and concepts? Mind means trees, fence posts, tiles, and grasses,” says Dōgen (the philosopher and founder of the Sōtō school of Japanese Zen) in his funny cryptic way.

      We are all capable of extraordinary transformations. In myth and story these changes are animal-to-human, human-to-animal, animal-to-animal, or even farther leaps. The essential nature remains clear and steady through these changes. So the animal icons of the Inupiaq people (“Eskimos”) of the Bering Sea (here’s the reverse!) have a tiny human face sewn into the fur, or under the feathers, or carved on the back or breast or even inside the eye, peeping out. This is the inua, which is often called “spirit” but could just as well be termed the “essential nature” of that creature. It remains the same face regardless of the playful temporary changes. Just as Buddhism has chosen to represent our condition by presenting an image of a steady, solid, gentle, meditating human figure seated in the midst of the world of phenomena, the Inupiaq would present a panoply of different creatures, each with a little hidden human face. This is not the same as anthropocentrism or human arrogance. It is a way of saying that each creature is a spirit with an intelligence as brilliant as our own. The Buddhist iconographers hide a little animal face in the hair of the human to remind us that we see with archetypal wilderness eyes as well.

      The world is not only watching, it is listening too. A rude and thoughtless comment about a Ground Squirrel or a Flicker or a Porcupine will not go unnoticed. Other beings (the instructors from the old ways tell us) do not mind being killed and eaten as food, but they expect us to say please, and thank you, and they hate to see themselves wasted. The precept against needlessly taking life is inevitably the first and most difficult of commandments. In their practice of killing and eating with gentleness and thanks, the primary peoples are our teachers: the attitude toward animals, and their treatment, in twentieth-century American industrial meat production is literally sickening, unethical, and a source of boundless bad luck for this society.

      An ethical life is one that is mindful, mannerly, and has style. Of all moral failings and flaws of character, the worst is stinginess of thought, which includes meanness in all its forms. Rudeness in thought or deed toward others, toward nature, reduces the chances of conviviality and interspecies communication, which are essential to physical and spiritual survival. Richard Nelson, a student of Indian ways, has said that an Athapaskan mother might tell her little girl, “Don’t point at the mountain! It’s rude!” One must not waste, or be careless, with the bodies or the parts of any creature one has hunted or gathered. One must not boast, or show much pride in accomplishment, and one must not take one’s skill for granted. Wastefulness and carelessness are caused by stinginess of spirit, an ungracious unwillingness to complete the gift-exchange transaction. (These rules are also particularly true for healers, artists, and gamblers.)

      Perhaps one should not talk (or write) too much about the wild world: it may be that it embarrasses other animals to have attention called to them. A sensibility of this sort might help explain why there is so little “landscape poetry” from the cultures of the old ways. Nature description is a kind of writing that comes with civilization and its habits of collection and classification. Chinese landscape poetry begins around the fifth century A.D. with the work of Xie Lingyun. There were fifteen hundred years of Chinese song and poetry before him (allowing as the Shi-jing — China’s first collection of poems and songs, “The Book of Songs” — might register some five centuries of folksong prior to the writing down) and there is much nature, but no broad landscapes: it is about mulberry trees, wild edible greens, threshing, the forager and farmer’s world up close. By Hsieh’s time the Chinese had become removed enough from their own mountains and rivers to aestheticize them. This doesn’t mean that people of the old ways don’t appreciate the view, but they have a different point of view.

      The same kind of cautions apply to the stories or songs one might tell about oneself. Malcolm Margolin, publisher of News from Native California, points out that the original people of California did not easily recount an “autobiography.” The details of their individual lives, they said, were unexceptional: the only events that bore recounting were descriptions of a few of their outstanding dreams and their moments of encounter with the spirit world and its transformations. The telling of their life stories, then, was very brief. They told of dream, insight, and healing.