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The Mandala

In the words of Mircea Eliade, author of patterns of Comparative Religion, the mandala, like the Tibetan Thanka Tsongkhapa on back cover, is "both a universal symbol and a symbol of the universe". The representation of the cosmos as a series of concentric. In this context, the mandala can be seen as an evocation of the universe, and at the same time a model of the soul's journey from the periphery to the center of all understanding. This is a journey common to the initiates of Tantric cults, Australian Aborigines; even Chinese and Christians.

The mandala also bears a clear resemblance to temples and religious buildings from around the world (see accompanying illustrations). All these sacred constructions represent the universe in symbolic from : the various floors or terraces are identified with the various levels of the 'heavens' culminating in a 'centre'. This symbolism is involved in every consecrated place. In fact, in every 'centre' there exists the possibility of breaking through from the level of earth to the level of heaven.

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Nature and Creation-Zoroaster

Do not be blind to the marvels of Nature.
One draught of Nature's elixir is better than a dozen doses of any other drink.
Incomparable is the joy that Man finds in his world of a thousand wonders when he lives in communion with \Nature.
From Nature unto Nature's God is the next clear step. The entire Nature is saturated with the Divine Life of Ahura Mazda.
All nature bears witness to the existence of Ahura Mazda.
Ahure Mazda is reflected in and known by His creation such as the Sun, Moon, stars, Earth, trees, air, water, birds and beasts.
Therefore, do not cut yourself off from the light of the Sun, Moon and Stars.
Do not pollute earth, air and water.
Do not cut trees nor destroyed green vegetation but transform waste-lands and deserts into gardens.
Refrain from killing birds and animals. Treat them with love and affection and make use of them to improve the lot of mankind.
Nature hates monopolies and knows no exception. It has always some leveling agency that puts the overbearing, the strong, the rich, the fortunate, substantially on the same ground with all others.

Zarathushtra - Prophet

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St. Ephrem the Syrian

St. Ephrem the Syrian was a great theologian, and one of the greatest writers in the Syriac language, as the following excerpt from one of his hymns shows.

"As the water surrounds the fish and it feels it, so also do all natures feel God.
He is diffused through the air, And with thy breath enters into thy midst. He is mingled with thy spirit, And examines thee from within, as to what thou art.
In thy soul He dwells…"

Ephrem here represents God as the water, and all creatures as sea creatures. Just like the sea, God both contains and transcends his creatures. He is not only over all things, but also in and around and embracing all things. The separation implied in Divine transcendence never nullifies the unity implied in Divine immanence.

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The Cosmic Vision of Hildegard of Bingen

"Do not mock anything God has created. All creation is simple, plain and good. And God is present throughout his creation. Why do you ever consider things beneath your notice? God's justice is to be found in every detail of what he has made. The human race alone is capable of injustice. Human beings alone are capable of disobeying God's laws, because they try to be wiser than God." -Scivas1.2.29

over the last few years, there has been an amazing revival in the life and work of Hildegard of Bingen (1098-1179), the German mystic who was to become a great 'German -Flemish' mystical tradition, spanning from the 12th to the 14th century. Hildegard's 'visions' capture the imagination to this day. Like the music she composed, and which still survives, she described them as a means of "recapturing the original joy and beauty of Paradise".

Much could written about her extraordinary life as mother Superior of her convents at Bingen and Rupertsberg. The surviving collection of her correspondence reveals a powerful, courageous and compassionate personality. She produced major writings on theology, natural history and medicine, as well as composing music - including a symphony. At the impressive age of 60, she set off on the first of four successful preaching tours. All this is remarkable, especially when the divisions of the world had become increasingly apparent.

The Mystical Tradition
Just like 'myth' and 'mysticism', 'mystic' is rooted in the Greek verb musteion: to close the eyes or the mouth. Mystics tend to seek union with what is closest to their heart. Theistic mystics seek a union with God but not identity. In the Apocrypha of the Old Testament, a 'mystery' was known only to the initiated (mystes). In the New Testament, this mystery' is the revelation of the word of God.

Amongst the various types of mystic, there are those to whom nature represents a supreme truth and the strongest evidence of God's existence. This universal phenomenon can be found amongst Christian, Jewish, Muslim, Greek and Russian Orthodox - mystics, ranging as far as Chinese Taoists and Japanese Shintos. It is to this 'school' of mysticism that Hildegard of Bingen belongs.

Hildegard's Natural Vision
Hildegard saw the notion of 'Viriditas', or Greenness, penetrating every aspect of life. This ;Greenness' was the very expression of Divine power on Earth. "The Word of God regulates the movements of the Sun, the Moon and the stars. The Word of God gives the light which shines from the heavenly bodies. He makes the wind blow, the rivers run and the rain fall. He makes trees burst into blossom, and the crops bring forth the harvest."1

Since this extraordinary phenomenon called life could only be created by God. Hildegard believed, all that lives equally carried his Divine energy, or 'viritas'. In her own words:

Oh fire of the Holy Spirit,
life of the life of every creature,
holy are you in giving life to forms…
Oh boldest path,
Penetrating into all places,
In the heights, on earth,
and in every abyss,
You bring and bind all together
From you clouds flow, air flies,
Rocks have their humours,
Rivers spring forth from the waters
And earth wears her green vigour
O ignis Spiritus Paracliti

This is the foundation upon which all her texts rest, whether songs, visions or natural observations.

Hildegard believed that humanity, made in God's image, was the 'recapitulation' of Creation. This has various implications. Firstly, Man was made after creation, hence the world was not created for humankind alone. To be precise, humankind was created last in a set order, and so was inserted into an already self-sustaining environment. It is for this reason that humanity depends upon the world as a whole. Secondly, Creation and humankind are both made of the same thing - dust.2 Because Man was made last, he unites the powers and properties of Creation. He therefore instinctively knows the limits of trespassing. Thirdly, humankind's very purpose is to glorify Creation in the name of the Lord. This entails looking after it.

To quote Hildegard: "God created the world out of the four elements, to glorify His name. He strengthended the world with the wind. He connected the world to the stars. And he filled the world with all kinds of creatures. He then put human beings throughout the world, giving them great power as stewards of all Creation. Human beings cannot live without the rest of nature, they must care for all natural things."3

To quote her again : "The rest of Creation cries out against the evil and perversity of the human species. Other creatures fulfil the commandments of God; they honour his laws. And other creatures do not grumble and complain at those laws. But human beings rebel against those laws, defying them in word and action. And in doing so they inflict terrible cruelty on the rest of God's creation."4

The image of the Man being the steward of Creation, but dishonouring his position by defying the sacred order, presupposes an agreement between Man and a greater legislator - God. During Creation, God blessed Nature (Gen. 1:22) and Mankind (Gen. 1:28). Prior to the Great Covenant, God blessed Noah. A blessing is to 'make it holy' by endowing a talent and protecting it. All these examples imply a relationship based on agreement. This was made in the first part of Gen. 1:22 and Gen. 1:28 through the act of blessing; through the laying-on of hands. It is within this context that the second part of Gen. 1:22 and gen. 1:28 reveal their meaning. Gen. 1 time and again affirms how 'good' God felt about his Creation - why then would he want to destroy it?

God then, made Creation and "saw that it was good." It was so good, in fact, that he wanted someone capable of admiring and appreciating it. This is when he created Man and why he endowed him with reason made Man desire to be wiser than God; to improve his already perfect situation. Gaining this forbidden wisdom meant breaking a sacred agreement; Man did so, and still does. Christ, the word of God, in whom all living example of how to restrain evil forces and restore the sacred agreement between Man and God. This is the promise of Salvation; "on Earth as it is in Heaven".

Hildegard as Artist
Hildegard's visions were also transcribed into visual art, in the mandalas and pictures she created. Central to their understanding is the idea of a 'cosmic equilibrium' as embedded in Genesis. In the beginning, God created Heaven and Earth, separated light from darkness, Earth from water, man from woman - and he saw that it was good. It was good because it worked, and it worked because, in their natural and eternal alliance, opposites are drawn to the Centre.

Their descriptive relation to this 'Centre' is most easily represented by two crosses; one diagonal and one upright (see diagram, left). According to the cosmologists of Antiquity and the Middle Ages, the eternal characteristics of the world - the four elements (fire, air, water and earth), with the corresponding four temperaments (choleric, sanguine, phlegmatic and melancholic); and the four qualities (dry, hot, wet and cold) with the corresponding seasons (spring, summer, autumn and winter) - meet in one cross.

To Hildegard all life is interconnected and without beginning or end. Her mandala on 'The celestial influence on men, animals and plant's depicts the harmonious relationship between man and nature according to Cosmic Law

Thus to the Church Fathers, the divine mature of Christ, the Incarnation was already a sacrifice. In its self-lowering, the divine nature took upon itself the cross of the world that is compounded by opposites. The actual crucifixion appears as the inevitable outward result of the Incarnation; and at the same time the inward victory over it.5

All of Hildegard's visionary compositions embrace the concept of 'cosmic law' but he Liber Divinorum Operum (Book of Divine Works) does so best. The colour circles and animals, framing the mandalas, symbolise God's eternal order, and their attributed qualities match the cosmic law. A circle of luminous red represents fire. It embraces all others and illuminates them. The following symbolises Black fire the punishment of evildoers. The next is ether, indicating pure atonement. Beneath comes a zone of watery air, symbolising the holy works of righteous individuals. It represents water. Closest to the centre is a sphere of clear air; indicating moderation. The centre represents the element of earth.

The animal heads, representing the characters which match the elements,6 uphold the equilibrium by their breathing. "It is these winds which keep the universe in balance… and which keep human beings aware of salvation."7 "All six circles are bound to each other… If the divine had not strengthened them through such an association, the firmament would come apart and have no stability."8

The equilibrium is further held together by the binding of the elements. The opposites result in a harmonious order to guarantee perfection for whatever is central to the particular cosmogram. However, the centre plays a vital part in maintaining the balance; the relationship reciprocal.

The Balance of Nature
The cosmic wheel in her fourth vision, entitled On the Articulation of the Body explains the celestial influence on men, animals and plants. Here Hildegard shows Man's activities within the natural cycle if the seasons, again corresponding to their natural qualities, temperaments and elements. If Man sins, he will disrupt the harmony of the cosmos. Nature will be too dry, too hot or too cold.

"The Earth is strengthened by rocks and trees. Like it, we humans are created because our flesh is like the Earth; our bones… like rocks… and… trees."9 And she adds: "the just embrace the wisdom and know what is living"10 and "Because of such considerations, humanity should regard almighty God as a seal and recognize all the divine wonders and symbols."11

The second vision, entitled On the Construction of the World, describes the human body and soul as a microcosm, repeating the divine plan and the natural world in miniature. Man as microcosm is at the centre of Creation, with which he shares a special relationship. "The ball in the midst of the circle… represents Earth… such a ball, which is round and rotating, most resembles that form of the world in all its details. It is maintained on all sides by these circles, is tied to them, and receives constantly from them the greening freshness of life and the fertility needed for the Earth's support."12

Man is framed by the elements in the traditional manner, except for one significant difference: The figure in whose breast the cosmic wheel appears is the source of true love in whose knowledge the wheel rests. And this order… preserves and nourishes everything."13 The head on top represents the Godhead, the source of Divine Love. The feet of "true love" represent thrones of justice and righteousness that support the universe.

Through the act of blessing, God infused Humankind and Creation with Divine Love, thus established his 'covenant'. Righteousness and justice are its guarantors. Christ, the Son of God, the 'second Adam', re-established this oath, which, according to Hildegard, involved the protection of nature. "Those who trust in God will also honour the stability of the world: the orbits of the Sun and the Moon, winds and air, earth and water… We have no other foothold. If we give up this world we shall be destroyed by demons and deprived of the angels' protection."14

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Return to the Centre

By Bede Griffith

"In Australia a species of animals is personified, i.e. treated for certain purposes as if it were a human being, and in the mythology such personified species are regarded as ancestors or culture heroes. The function of this process of personification is that it permits nature to be thought of as if it were a society of persons, and so makes of it a social or moral order."
-A.R. Radcliffe-Brown

Above: The temple of Borobudur, java dates form the 8th century A.D. and combines nearly all characteristics that occur in other religions. It is a sacred house, an object pilgrimage, a symbolic mountain and a mandala

Where is the 'perennial religion' - the sanatana dharma, as Hindus call it - to be found? It is to be found in every religion as its ground or source, but it is beyond all formulation. It is not known by sense or reason, but by the experience of the soul in its depth. This depth is called the Centre. It is the source from which all religion springs, the goal to which it aspires, and it is present in the heart of every man. It was from this Centre that humanity fell, and it is to this Centre that it must return. Every religion seeks to make this known and to map out the path of return.

Every person must discover this Centre in themselves, this Ground of their being, this Law of their life. It is hidden in the depths of every soul, waiting to be discovered. It is the treasure hidden in a field, the pearl of great price. But it is hidden now under deep layers of habit and convention. The world builds up a great protective barrier around it. It is the original paradise from which we have all come - as Wordsworth said, "Heaven lies about us in our infancy." We were all once innocent, but we have fallen into this world, and an 'angel with a flaming sword' prevents our return.

All these mysteries are hidden in the unconscious. The original Paradise still stands, somewhere beyond us, but our layers of habit and convention are formed even at birth; binding us to this world, beginning their work while we are yet in the womb, weaving the great web of maya, which hides us from our true Self and makes us aliens from our home. Yet everywhere the path of return is to be found. Every myth and ritual of primitive religion is a revelation of the hidden mysteries of the unconscious and a pathway to the discovery of the Self.

If we are to find the path of return, we must be willing to learn from every ancient tradition, from African and Asian tribal religions, from that of the Australian Aborigines and the American Indians. All these people who have been suppressed and almost eliminated by the colonising races bear within themselves the treasures of the ancient wisdom. Our civilization will remain for ever psychologically unbalanced until it has done justice to these people. In all these people, the sense of humanity's solidarity with nature has been preserved. Nature is, for them, not what it is to the scientific mind - an external object to be studied by cold reason - but a living part of their own being.

The follower of such a tribal religion knows himself or herself as part of nature, as having kinship with the Earth and the sky, with the plants and animals and birds. He knows himself as a child in the womb of Mother Nature, where the world, as Thales said, is "full of gods". These 'gods' are not fictions of the imagination; they are the living powers of nature, present in earth and sea and sky. They belong to the 'psychic' world; the world which we only know in dreams, but which is no less real than the physical world. In this world, there are also the spirits of the ancestors. Humanity knows itself not as isolated in this outer world of time and space, but as in communion with the spirits of the dead. In the depths of the unconscious, we are one with all nature and all humanity, open to the divine Spirit which is in all, not enclosed in the prison of a separate individuality in an alien world. This ancient wisdom is enshrined in the temples of the Hindus. The temple is the image both of the cosmos and of the soul. To go around such a temple visiting the shrines of the different gods is to bring the soul into harmony with the powers of the cosmos, and to discover the 'centre' both of the cosmos and the soul. The centre of the temple is the garbhagriha - the 'womb' in which the lingam and yoni are to be found, symbols of the marriage of the male and the female which takes place here. The ritual of the temple is likewise an external sign of the inner transformation of the soul, the discovery of the divine life hidden in the soul.

So the breaking of the coconut is a symbol of the breaking of the hard outer shell of the soul, to discover the divine life within. The ashes put on the forehead are a symbol of the burning up of the lower self, the sinful ego, and the manifestation of the true Self from which all impurities have been burnt away. The red spot placed between the eyes is a symbol of the 'third eye' the eye of wisdom that is 'single', as opposed to the two eyes which see the world of duality. Thus, everything is intended to enable the soul to discover its 'Centre'; to free it from the separated ego and integrate it in the cosmic unity. It is a concrete symbol of the path of return to the Self, to the knowledge of God.

All these religions derive from the cosmic covenant - the universal revelation given to all mankind. It is a revelation of God through nature and the soul. The whole cosmos is a revelation of God. And thus, the order and beauty of the universe is a revelation of the wisdom and goodness of the Creator.

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The Marriage Between East and West

It is the vision of a cosmic unity, in which Man and nature are sustained by an all-pervading spirit, which the West needs to learn from the East. It is this that explains the extraordinary sacredness which attaches to every created thing in India. The earth is sacred, and no ploughing or sowing or reaping can take place without some religious rite. Eating is a sacred action, and every meal is conceived as a sacrifice to God. Water is sacred, and no religious Hindu will take a bath without invoking the sacred power of the water, which descends from heaven and, caught on the head of Siva, is distributed in the fertilising streams of the Ganges and other rivers. Air is sacred, the breath of life which comes from God and sustains all living creatures. Fire is sacred, especially in its source in the Sun, which brings light and life to all creatures.

So also with planets and trees, especially certain planets like the tulsi plant and certain trees like the banyan. Animals are sacred, especially the cow, which gives her milk as a mother, but also the elephant, the monkey and the snake. Finally, man is sacred; every person is a manifestation of God, but especially a holy man, in whom the divine presence can be more clearly seen.

This is the sacred universe, in which Man has lived as far as we know from the beginning of history and which has been completely demolished by the Western scientific world. Every trace of sacredness has been removed from life, so that Western Man finds himself in a universe in which both Man and nature have been deprived of any ultimate meaning. - Bede Griffith

This extract has been reproduced with the kind permission of Harper Collins publishers.

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Archaic Societies and Cosmic Order - A Summary

By Edward Goldsmith

"What man most passionately wants is his living wholeness and his living unison, not an isolated salvation of his soul. I am part of the sun as may eye is a part of me. That I am part of the earth, my feet know perfectly well, and my blood is part of the sea. There is no thing of me that is alone and absolute except my mind, and we shall find that the mind has no existence by itself. It is only the glitter of the sun on the surfaces of the waters." - D. H. Lawrence.

Across the world, from the beginnings of prehistory, the belief that society must follow a certain path - or 'way' - in order to maintain itself, and the wholeness of the world around it, has been a common theme running through many societies and cultures. This way, which a society must follow in order to maintain the order of the cosmos, is defined as that which conforms to traditional rules, or 'laws' - laws which the Ancient Greek referred to as the Nomos, or the Dike - meaning justice, righteousness or morality. The Dike was "the way of the World, the way things happen."1

The Way was also referred to by the Greeks as Themis: "that specialized way for human beings which is sanctioned by the collective conscience."2 Themis was also taken to be the Way of the Earth, and sometimes the Way of the cosmos itself - that which governed the behaviour of the gods. When these concepts later became personalised within Greek mythology, Themis became the goddess of law and justice, and hence of morality. It also coincided with Moira, the path of destiny or fate. In Homer,3 the gods are seen as subordinate to Moira, and also to Dike - cosmic forces that are older than the gods themselves and that are moral. Against fate - hence against moral law itself - the gods can do nothing.

The way, then according to the Greeks, was to be followed not only by all human beings, but by the natural world, by the cosmos and the gods themselves. There was thus a single law which governed the whole cosmic hierarchy. "Themis in the world of Zeus," as Pythagoras writes, "and Dike in the world below, hold the same place and rank as Nomos in the cities of men; so that he who does not justly perform his appointed duty may appear as a violator of the whole order of the universe."4 Much of the country's vital force or sacredness was concentrated in the person of the king. So it was critical that he should religiously observe the Way. Thus Odysseus tells us that when a blameless king maintains the Dike, "The black earth bears wheat and barley, and the trees are laden with fruit, and the sheep bring forth and fail not, and the sea gives store of fish and all out of his good guidance, and the people prosper under him."5

The concept of the Way was probably entertained, explicitly or implicitly, by all vernacular societies. Thus, in ancient China, the Tao refers at once to the order and the Way of the cosmos. The term is applied to the daily and yearly "revolutions of the heavens" and of the two powers of light and the darkness, day and night, summer and winter, heat and cold. "it represents all that is correct, normal or right (ching or twan) in the universe; it does, indeed, never deviate from its course. It consequently includes all correct and righteous dealings of men and spirits, which alone promote universal happiness and life."6

The Tao was considered "not only as vaguely informing all things, but as being the naturalness, the very structure of particular and individual things,"7 Feng YuLan sees the Tao as "the all-embracing first principle of things."8 All living things, including humans, are part of this all-embracing natural order. "Tao, as the order of nature, governs their very action."9 Humans follow the Tao, by behaving 'naturally'. This means abiding by Lao Tzu's principle of Wu Wei, for "when all things obey the laws of the Tao, they will form a harmonious whole, and the universe will become an integrated organism."10 

In Ancient Egypt, the concept of Maat fulfilled a similar role. It meant "the right order in nature and society as established by the act of creation… what is right, what is correct, law, order, justice and trust"11 - not only in society but in the cosmos as a whole. Re was at once lord of the cosmos, lord of the judgement of the dead and lord of Maat. Although Maat came into being with creation, nevertheless it had to be renewed and preserved. It follows that it "is not only the right order, but also the object of human activity. Maat is both the task which man sets himself and also, as righteousness, the promise and reward which awaits him on fulfilling it."12 

The centralised kingdom of ancient Egypt was run by a sacred king, whose role it was to maintain Maat; the order of the cosmos. "The sky is at peace, the Earth is in joy, for they have heard that (the king) will set right (Maat) in the place of disorder."13 Tutankhamun "drove out disorder from the two lands and Maat is firmly established in its place: he made lying an abomination and the land is as it was the first time."14 

A similar concept existed in Vedic India. It was referred to as R'ta (see article by Krishna Chaitanya). We read in the Vedas that "The rivers flow R'ta. According to R'ta the light of the heavenborn morning has come… The year is the path of R'ta. The Gods themselves are born of or in the R'ta; they show by the acts that they know, observe and love the R'ta. In man's activity, it manifests itself as the moral law." R'ta also stands for the truth. Untruth, though sometimes termed Asatya, is usually expressed as An-R'ta - hence as a divergence from R'ta or the Way.

The Vedic poet fully realizes that to obtain nature's bounty, man must obey R'ta: for one who lives according to eternal law, the winds are full of sweetness, the rivers pour sweets. So may the plants be full of sweetness for us." The great Vedic Hymn to Earth clearly expresses the belief in humanity's dependence on the order of the cosmos and in humanity's role in maintaining it by observing the ancient law.

Later, the concept of Dharma was also used by Hindus in very much the same way. "That regularity, that normality of the universe, which produces good crops, fat cattle, peace and contentment is expressed by the word Dharma which means… "support', 'upholding'."15 It describes the way in which animals, men or things are expected to behave; it is natural law. The sun is sometimes identified with Dharma because it regulates the seasons. Among the gods, Varuna is the Lord of Right, who lays down ordinances for the universe. The king on his accession is seen to have become to his people what Varuna is to the gods. For that reason, he too is know as the "Lord of Right".

In Balinese Hinduism, Dharma is seen as "the organising force that maintains order, the organisation that governs the universe as a whole, the relationships between various parts of the universe and actions within the various parts of the universe."16 The concept of Dharma was also taken up by Buddhists, who brought it to China. There, the Dharma of Mahayana Buddhism was identified with the Tao. The Buddhist Dharma is the universal law that embraces the world in its entirety. "It exists for the benefit of all beings, for does not its chief manifestation, the light of the world, shine its blessing on all men and things?"17 When a Buddhist Lama sets his prayer-wheel turning, he is performing a ritual that has deep meaning both in terms of Dharma and R'ta. He finds himself in sympathetic touch with the Wheel of the Universe; he performs the act, "Justice-Wheel-Setting in motion. He dare not turn the wheel contrariwise; lest that were to upset the whole order of nature."18 

In the Persian Avestas, the Way is referred to as Asha, the celestial representative of justice on Earth. "Justice is the rule of the world's life, as Asha is the principle of all well-ordered existence and the establishment or accomplishment of justice is the end of the evolution of the universe."19 

In ancient Judaism, the terms used are Mishpat, meaning justice or right judgement and sedeq - most commonly translated as righteousness. These virtues are attributed to God, but "the overarching vision is of human society in harmony with heaven". (see Robert Murray and Margaret Barker in this issue). This harmony is Shalom, or peace. But in reality, it is a wider term, standing for the harmony between Heaven and Earth, the cosmic order or "the right functioning of all nature as God created it."20 

Wrong Turnings
According to this world-view, for a society to divert from the Way is to threaten the order of the cosmos itself, and thereby give rise to the worst possible discontinuities. The society is then best seen as following the Anti-Way; An-R'ta in Vedic India, adharma in Buddhism, ou Themis amongst Ancient Greeks or Isft (disorder) amongst the Ancient Egyptians.

For the Greeks, ou Themis was seen on such occasions as taking on the form of Nemesis, related to Nomos and Nemos, the sacred grove that was almost certainly the original place of worship of the Ancient Greeks, as it was of the Celts: Nemesis, the woodland goddess, identified with Artemis or Diana, inhabited such a grove. She was also a goddess of fertility, closely allied with Fortuna, "the Lady who brings forth the fruits of the Earth. She who dispenses good things can withhold them or dispense blights instead of blessings, the awfulpower which haunts the nemos may blast the profane invader of her sanctuary."21 

Classical mythology abounds with stories of the Earth taking her revenge on those who destroy the natural world. So, Erysichthon whose name means 'Tearer of Earth', cut down a tree inhabited by a dryad in spite of the tree spirit's protests. The spirit complained to Mother Earth, who afflicted Erysichthon with insatiable hunger. Orion boasted that he would kill all the animals in the world. This too was reported to Mother Earth, who sent a monstrous scorpion to sting him to death. Their star-signs oppose each other in the sky even today - a message, perhaps, to those who live now of the consequences of adopting a world-view that is in direct opposition to the interests of the Earth.

Taoism and the Ritual Dance 
Taoism saw nature as spontaneous and as having within it a natural balance which did not need rigid structures. One important function of Taoism with regard to nature is the role of cosmic liturgies. These are designed to rebalance the cosmos in much the same way as the Emperor rebalanced the cosmos in the strange mixture of Shamanic and Confucian rituals at the solstices at the temples of Heaven and Earth. In the Taoist liturgies, which are often commissioned by local communities who feel things around them are out of balance, the Taoist priest enacts a ritual dance of the cosmos. In so doing he draws into the microcosm of himself the universe and then rebalances the cosmos as well as making amends for any actions of humanity which have disturbed nature.


Martin Palmer, Chinese Religion and Ecology

Egyptian Rituals and Cosmic Order
In Egyptian religion, there is a theology wound around the ritual, so that one cannot be considered without the other. The shrine of the god, for instance, was 'the Horizon', the land of the glorious light beyond the dawn horizon where the gods dwelt. The temple was an image of the universe. At the same time, the land on which it stood was the Primordial Mound, which arose from the waters of the Primordial Ocean at creation.
When, at the close of the daily temple service, the priest raised a small figure of Maat in front of the divine image, this act was meant to assert that rightness and order had been re-established, but it was also a repetition of an event that took place at the beginning of the world.

R. T. Rundle-Clark, Myth and Symbol in Ancient Egypt


This is an edited version of chapter 61 of Edward Goldsmith's book The Way: An Ecological World View, published by Themis Books.

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The Spiritual and Religious Dimensions of the Environmental Crisis

By Seyyed Hossein Nasr

"God is the Light of the heavens and the earth; The likeness of His Light is an a niche wherein is a lamp kindled from a Blessed Tree, An olive that is neither of the East nor of the West, whose well nigh would shine, even of no fire touched it; Light upon Light." - Quran, 24:35

As Edward Goldsmith has made clear in his article 'Archaic Societies and Cosmic Order', modern humanity has abandoned what has always been a fundamental principle of traditional religious world-views. The Tao of ancient China; the r'ta and dharma of the Hindu and Buddhist traditions; the nomos of the Ancient Greeks; the shari'ah of the Islamic world - all of these different concepts designate the same reality. They refer to the 'order' that governs humanity, as well as nature - from which comes the modern world 'cosmos', which literally means both order and beauty.

So, nomos in Greek meant not only the laws by which the planets moved, but also those which governed human life, and hence the laws by which the wise person should live. In Islam, the Greek word has come into Arabic as namus, which we regard as almost equivalent to the shari'ah, the Divine Law (a Quranic term), which is also identified with the laws of nature. The word sunnah in Arabic, which means both tradition and the wonts of the Prophet, is also used in the Quran to designate the wonts of God (Sunnat Allah) which are also the wonts of all living things. Sunnat Allah refers to the laws and norms that govern religion as well as God's creation - the principles by which the world functions.

The same holds true for dharma, even if this term is not associated with the personal God of monotheism. Nearly all contemporary Buddhist thinking about the environment rotates around this single concept of dharma is not only related to the correct way of living, but also to the principles according to which things are what they are. In fact, everything in turn has its dharma. The streams, the flowers and the mountains have their own dharma; that is why this term is so difficult to translate into English. The same holds true of the Hindu term r'ta (Rita), which is not only the law for human beings but also for the cosmos. The religious world-view points to a kind of mystery - the mystery of the relationship between laws that should govern us morally and spiritually and the laws that govern the universe.

The Spiritual Crisis
There is a profound relation between the two. There are currently some attempts by a number of scientists to try to rebuild this bridge from the other side. Professor Edward O. Wilson, the famous evolutionary biologist from Harvard, has published two essays which have been the cause of much discussion in the American intellectual establishment. He begins by saying that the humanities and science should come together and overcome the separation that now exists between them. He further proposes that they should do so by developing the humanities on the basis of biology. He proposes that one should develop ethical and social laws for society on the basis of what natural scientists like him have discovered in the biological world.

This is not, however, how most religious people see the situation, because none of us wants to live under one form or another of social Darwinism, applying what people wrongly call the 'laws of the jungle' or some other so-called 'biological law' governing human society. In fact the image we have of the 'law of the jungle' is itself an illusion, because if it were the only law involved, all the animals would already have eaten each other. In truth, we find that there is an incredible harmony in the jungle that applies to both living and non-living beings, a harmony to which little attention is paid by many modern scientists.

This idea of a scientific law pertaining to both society and the cosmos actually misses the real point - which is that many traditional peoples believed that their way of living was in keeping with how the world functions. They knew this despite their total lack of modern scientific knowledge, and this principle provided the basis of the function of the 'priest-kings' of various ancient civilizations. For example, the Chinese Emperor was the bridge between Heaven and Earth, and performed certain rituals whose object it was to maintain the harmony of the cosmos. The same principle can be observed in the function of the Pharaohs of ancient Egypt, Melchizedek in the Hebrew tradition, Saoshyant in Zoroastrianism and many others.

Science: The Religion of the West
We can no longer continue to regard the world of nature as one bereft of moral and spiritual value. Our ethical concerns cannot ignore the rest of creation. Non-Western people do not generally understand the 'secularisation of Nature' which has taken place in the West. Although not aware of the philosophical background of the rise of modern science and the idea of domination over a segmented 'nature', non-Western people are none the less fully aware of the relationship between the applications of modern Western science and political and economic power. They tend to think that this science can help them gain power and domination over their own affairs, without thinking of its ethical, spiritual, or environmental consequences. That is why, in the non-Western world, virtually all governments, from the left to the right, from the religious to the anti-religious, subscribe to the faith of modern science and technology, and espouse the cause of industrialisation at the greatest possible pace. This is remarkable, given the survival of the religious view of nature that still partly survives among their people. 

For several years, in the 1970s, I was the President of Iran's leading scientific and technological university. Our university had agreed to the building of a nuclear power station in the port of Bushehr in the Persian Gulf. The students in the university who were opposed to this project would come out nearly every day with pronouncements of how foolish it was to build such a dangerous installation. I was happy to agree with them, and told the authorities at the time that the students were right. I tried several times to stop this irresponsible project, but my voice was not heard, and it went ahead regardless.

As soon as the Islamic Revolution of 1979 took place, the building of the plant was stopped - but, as it turned out, not for long. Twenty years later, at an extra cost of several billion dollars, the plant is now being completed. It is a telling fact that, whether one has the Royal regime or the Islamic Republic in Iran - or, for that matter, the monarchy in Saudi Arabia, or the secular Ba'ath party in Iraq - the attitude towards modern Western science and technology is always the same.

At the root of this is the misunderstanding of non-Western people of what is really involved, of the dangers which threaten their religions and cultures; and of the desperate mistake it would be to repeat the errors of the industrialised West in every corner of the globe - often, ironically, as a means of gaining independence from the West. This is one reason why the whole environmental issue has been so late in sinking into people's consciousness in the non-Western world.

In the West, however, one has seen a very different process. Gradually, step by step, the religious view of nature has been lost - to be replaced by a mechanistic world-view. And now, after three or four hundred years (really since the trial of Galileo) the Western religious establishment is trying, one way or another, to reformulate a theology of nature. For that very reason, I believe that the Western thinkers who are dealing with this issue have a very grave responsibility - not only for the Christian or the Jewish world, but for the world as a whole. Quite obviously they have become much more aware of all the issues involved than many people in the non-Western world, who are only now turning to the environmental question. Nevertheless, the thinkers of non-Western religions have the advantage that amidst their co-religionists the sense of the sacred in nature and the legitimacy of a religious knowledge of nature has not been lost to the extent that it has in the West.

Helping Nature Recover 
Let me conclude by giving a few practical suggestions as to what can be done at this late hour to reverse the critical environmental situation. I am certainly not opposed to individual or group efforts to clean up the Thames, or to prevent a particular tree from being cut down; thank God for such initiatives. But they can only delay rather than prevent mass disaster. The fact that we are murdering creation is what has to stop, and to stop it, we must first realise that we are responsible for our actions: we cannot sit down and do nothing on the pretext that this tragedy is the 'work of God' or is inevitable because of the 'march of progress and technology'. God holds us responsible for what we do and what we do not do but could and should do. 

There is no alternative but to change our whole world-view. We cannot continue to entertain a worldview based on the severance of the relationship between humanity and the Divine, and hence between humanity and nature as a spiritual reality. We must restore this critical relationship, which means that the current modern world-view must be discarded. There is no other way. A compromise at this stage of history is the worst kind of treason. We have already made far too many compromises with the truth. Things have gone on day after day, year after year, in this manner, and they cannot go on doing so for much longer.

I do not see how the modern world, with all its presumptions, can survive. Nor can humanity survive while holding on to a world-view that is false to its very foundations. How can we go on electing governments that naively believe in continuous material development, without committing mass suicide? I do not see how, if we extrapolate all the present trends, as scientists tend to do all the time, and we continue on our present path, the Earth can continue to sustain human life, not to speak of life with any sort of quality.

It is in the light of these considerations that the religious view of nature becomes so important. Its resuscitation requires of course a very radical change. First of all, we must challenge not what science says within its own legitimate domain, but its monopolistic claims to providing the only true knowledge on every aspect of our relationship with our society and the natural world. We must realise the serious philosophical shortcomings of modern science and realise too that it is its largely inevitable applications that are rapidly making our planet uninhabitable. We must overcome the hypnotic trance into which we have been lulled, which causes us to deny, in the space age into which we see ourselves as entering, the relevance of all the traditional knowledge of the past. 

It is not by conquering space that we can solve our real problems, but by addressing the real, fundamental cause of what we are currently doing here on Earth, to ourselves, to our families, to our greater family of living creatures, to the non-living creatures of the Earth and to the skies that we are also systematically polluting. We must realise that the traditional religious wisdom applies to us as much as it did to our remote ancestors, and that humanity must be seen, as it once was, as an inseparable part of the natural world, as God's creation and subject to the same divinely ordained laws that must be observed if we are to maintain its fundamental order.

It is this vision that we must regain if we are to live at peace with God, with ourselves, and with all of His creations both animate and inanimate, that His Mercy sustains and nourishes, even if, in our present ignorance, we are unworthy of His blessings.

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Man, Nature and Cosmos in Vedic India

By Krishna Chaitanya

"The godless do not know how to act, or how to renounce. They have neither purity nor truth. They do not understand the right principles…They say that the universe is an accident with no purpose and no God …that life is created by sexual union, a product of lust and nothing else. Thinking thus, these degraded souls, these enemies of mankind - whose intelligence is negligible and whose deeds are monstrous - come into the world only to destroy." - Bhagavad-Geeta, The Despondency of Arjuna

The worldview of modern humanity has left us standing on the shore of oceans of pollution, or at the crater of a nuclear bomb-blast. This worldview started with a physics of the dead particle, which had no power of self-movement but moved only when pushed or pulled by a force wholly external to it. On this base was erected a biology of reflex reaction, which made organisms mere marionettes of random genetic mutations. We then moved on to the laws of dead matter, and of a bitter survival struggle which endorses murderous competition.

Next, we proceeded to create a psychology of the irrational and unconscious psyche, which made all reasoning a crafty rationalization by a self-centred ego. The economics of deified self-interest and the politics of pressure groups and power blocs emerged with logical inevitability from such presumptions. The end result has been far from happy, and the number of people wondering if humanity will even be around for more than a few more decades is increasing.

The faustian Pact
Modern Man has endless faith in his capacity to fix any problem - or had. Today, smug talk of the 'clean bomb' and 'harmless' fallout, and brave words about the 'feasibility' of building nuclear bunkers for millions - intended to reassure the population - have begun to sound grotesquely unfunny, even to those who sell the line. Many serious minds are by now convinced that a radical change in outlook is the only way forward for humanity.

Herman Daly, the doyen of ecological economies, rejects "the mechanistic, reductionistic, positivistic mode of thought that came to be identified with a certain phase of the evolution of science."1 He feels convinced that redemption is not possible until we recover "teleology and purpose, the dominant concepts of an earlier age". To do so, we must recognise and correct "the error of omission in our past treatment of ultimate means and of the Ultimate End."

Lifton, the psychologist, stresses that the ecology movement will succeed only if the new relationship to nature becomes "part of a more general psychic renewal."2 Many believe that part of this renewal will have to be religious in temperament. Aldo Leopold, the great prophet of the modern ecologist movement, was pessimistic about conservation movement because "no important change in ethics was ever accomplished without an internal change in our intellectual emphasis, loyalties, affection and convictions."3 To quote Ophuls: "If human society is re-ordered, it will almost certainly have a religious basis - whether it is Aristotelian political and civic excellerent. Christian virtue, Confucian rectitude, Buddhist compassion Amerindian love of land, or something similar, old or new Above all, what is required is "restoring the category of the sacred, the category most thoroughly destroyed by the scientific enlightenment."5

Help From The Hindu Worldview
The art of mythmaking moves from the visible to the invisible. But it first appraises the visible, and notes that all things about the world generally co-operate to a benign end; fostering the emerging of life, sustaining its growth and varied development. In the Hindu Atharva Veda, we find a prayer to the winds to send clouds bearing rain which will fill the rivers and make the corn grow in the fields. Even more subtle is the action of the winds on the waters. "When you breathe on them, the waters all become tasteful and medicinal herbs attain potency."6 This metaphysical principle, of a changeless 'being' behind the changing phenomena, was derived by poetic seeing, not mathematical reductionism.

Dawn is an old as time, but in Hinduism, the goddess dawn is radiantly young at every appearance. "Immortal, moves on in her own strength, undecaying."7 Agni, or fire also an ancient, yet ever-young, deity, for he flames forth undiminished brightness when he is lit every day. Further though a god, he has taken up his abode among mortals- their domestic hearth. He is termed the 'guest', the 'lord' of house. The energy of fire manifests itself in numerous for which suggests that behind the plurality of the world is a un Finally, Agni mediates between man and all the gods, for j he who carries the clarified butter and the crushed juice Soma leaves, symbols of the life-supporting productivity of Earth, offered in the simple early ritual, to the ambient sp which is thus nourished and invigorated.

This strengthening of the vitality of the natural world is needed, for the continued well-being not only of the human race, but of the entire family of created things. For they all are part of the grand design and their well-being too is the concern of a deity. To each order of creation, deity has assigned a realm. "It is you who have fixed their realm in water for aquatic life. The wild beasts have spread over the steppes. The woods belong to the birds."8 As Aldo Leopold indicated, "A thing is right when it tends to preserve the integrity, stability and beauty of the biotic community. It is wrong when it tends otherwise."

The Sin of Greed
The strange sounds that emanate from the heart of the woods, especially at the hour of twilight, the dim shapes that the eye seems to discern in the depth of the forest, generate that numinous awe which Rudolf Otto9 saw as the originating base of the idea of the holy. This, as well as the perception of the surging life of nature, that attains to a lush growth without the help of a tiller or the plough, can be seen in a Vedic hymn to Aranyani, the goddess of the forest. "The forest creaks like a cart at eventide. Who tarries in the forest-glade, thinks to himself, 'I heard a cry'. Sweet-scented, redolent of balm, replete with food, yet tilting not, mother of beasts, the Forest Deity, her I have magnified with praise."10 In Hinduism, then, wanton destruction of forests is not just something merely inexpedient, it is a sacrilege.

In the Santi Parvan (Book of Peace) of the Mahabharata, which is an extended discourse on right living in all its facets, Bhishma, the preceptor, narrates a legend. When Indra slays Vrita, Brahmahatya, a terrible retributive apparition, like the Erinyes of Furies of Greek myth, pursues him. Indra seeks refuge with the god Brahma, who tries to contain the apparition by allotting her specific dwelling places. One of these is the flora of the earth - the trees, shrubs and herbs. But they plead that this is too terrible a burden, and they should be allowed to pass it on to somebody else. Then Brahma decrees that whenever men cut down trees out of season and out of greed, the sin will automatically transfer to them."

In the same epic, there is a discourse by the sage Markandeya on the four Yugas - or epochs - of mankind. One feature of the Kali epoch, when man's nature will sink to the nadir of grossness, will be that he will indulge in the wanton destruction of the flora of the Earth.12 We are in the Kali epoch now. Finally, the Vedic poet realised that the peace he yearned for for man was indivisible - it had to be shared with the world. "Peace of sky, peace of earth, peace of waters, peace of plants; peace of trees, peace of the universe, peace of peace, may that peace come to me."13 

Myth as Ecological Reality
This brings to mind another instance of poetic legend - another myth which is underpinned by an ecological reality. Shiva is the deity of the Himalayas. When the Ganges, which was a river of heaven, was to descend to the Earth, it was feared that the force of its descent would shatter the Earth itself. But the matted locks of Shiva broke the fall, and the impetus of the waters did not destroy the Earth. In this myth, the locks stand for the Himalayan forests that break the fury of the tropical rains and conserve both the water and the topsoil of the slopes in ways beneficial to people.

There is also a further and profounder perception hidden in this legend. Bhagiratha is the legendary king whose devotion made the Ganges consent to come down to the Earth. But he brought the river not primarily for supporting the material life of the people, but for leaving the ashes of this ancestors within its sacred waters and absolving them of a sacrilege they had committed. This kind of perspective is rather difficult to assimilate for us. But perhaps we can begin to sense its deep validity if we recall the lines from Keats: 

"The moving waters at their priest-like task Of pure ablution round Earth's human shores."

It is time our age started having second thoughts about the intellectuality of which it is inordinately proud. Ecological science is, on principle, anti-isolationist. It is the science of totalities. The Indian psyche was able to gain an insight into the totality because it probed with all the powers of the human person, both cognitive and affective. It saw the world-system as a Vangmaya or a meaningful utterance; as Rita or cosmic order; corresponding to the Logos or Tao of other cultures.

The 'sure purchase on the vertical dimension', the loss of which was stressed by Theodore Roszak, was gained by Indian thought through its analysis of reality as an evolving truth. The word Sat is reality in the metaphysical sense. Reality is not brute, disparate, isolated fact. Deity, the ultimate reality, reveals himself as Rita, the eternal order.14 In nature, this order establishes the directed, teleological rhythm of processes. It is this rhythm that makes organic life, and finally the social life of man, possible. Thus, in the sphere of human life, Sat, the real, becomes Satya - truth, or moral integrity. 

Like Plato, the Vedic poets saw Reality as the embodiment and source of the tree ultimate values: truth, goodness and beauty. "Firm-seated are the foundations of Rita. In its lovely forms are many splendid beauties. By Eternal law they give us long-lasting nurture. By Eternal law have the worlds entered the universal order."15 Satya was continuously strengthened by remembering the overall design of the world, and man's own role in further progressing it; and a deep faith in the grander ecology was expressed with the help of an image of surrealistic power - a tree with roots above and branches growing downward. " In the limitless region, Varuna, of hallowed power, holds erect the tree's stem. The root is high above and the branches stream downward. May they sink within the secret recesses of our own being!"16 

The same aspiration and commitment can be seen in the great Vedic 'Hymn to Earth.'17 The poet begins by expressing his ardent faith in what upholds the Earth. It is the working of the eternal order and man's consecrated living. He contemplates the achievement of that order which has bound "rock, soil, stone and dust" so that "trees, lords of forests, stand ever firm", which keeps in "unfailing flow, day and night, the waters that are common to all", and has created "corn fields that nourish quadrupeds and bipeds". His plea is as much a prayer as a commitment: "Whatever I dig from thee, Earth, may it have quick growth again! O purifier, may we not injure thy vitals or they heart!" And he concludes: "Earth, my Mother, set me securely with bliss in full accord with Heaven!"

The Poetry of Redemption 
After bitterly disappointing experiences with a science that ha decayed into scientism and a philosophy that has taken to discussing trivialities with enormous seriousness, we have perhaps begun to realise that poetry itself may provide redemption. James Lovelock, in advancing his "Gaia hypothesis', stresses the need to go beyond the mindset of expediency to a sense of the sacramental. The composition of the Earth, in all its richness, forms an organic system that maintains optimal conditions for the flourishing of life.

Schumacher18 said that the whole of human life is a dialogue between man and his environment. We pose questions to the universe by what we do, and the universe, by its response, informs us whether our actions harmonise with its laws or violate them. If we persist in our violations in spite of repeated signals of warning, then, there will be inescapable consequences.

The Vedic poet meant the same thing when he said that Rita, though benign, can be 'stern and fierce', in respect of transgressions. Brihaspati rides the fearsome chariot of Rita for destroying the wicked.19 But the wicked perish here because they are shattered against the throne of Eternal Law. The systemic unity of the world's incredible design makes the Vedic poet realise that an ideal conduct is expected if he is to benefit from the bounties of nature. This is what he prays for. "May sweet to us be the night and sweet the dawns; sweet the dust of the earth! Sweet be our father the sky to us!" However, the prayer begins with an acknowledgement of the poet's obligation. "For one who lives according to Eternal Law, the winds are full of sweetness, the rivers pour sweets. So may the plants be full of sweetness, the rivers pour sweets. So may the plants be full sweetness for us!"20 

Krishna Chaitanya (1918-1997), one of India's leading writers and critics, wrote over thirty books on literature, culture, art, philosophy and science, including an eight-volume history on Mayalayam literature, a ten-volume history of world literature, and a five-volume synthesis of the physical and social sciences.

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Living Water

By Viktor Schauberger

They call me deranged. The hope is that they are right. It is of no greater or lesser import for another fool to wander the earth. But if I am right and science is wrong - then may the lord God have mercy on mankind.-Viktor Schauberger

A Son of Water and Forests
Viktor Schauberger came from ancient Bavarian aristocracy who had lost their privileges and family residence, Schauburg, around 1230, after a feud with the powerful prelate, the Bishop of Passau. Around 1650, one Stephan Schauberger moved to Austria and settled down by Lake Plockenstein at the foot of the Dreisesselberg. He started a branch of the family whose members almost exclusively interested themselves in the husbandry of the forests and their wild life. In time their motto became 'Fidus in silvis silentibus' (Faithful to the quiet forests), and the family crest displayed a tree trunk garlanded with wild roses.

One of Stephan's descendants became the last leader of the hunt at Bad Ischl during the time of Franz Joseph. At the end of the nineteenth century, one of his brothers was master woodsman in Holzschlag, beside Lake Plockenstein. He had nine children, the fifth child being Viktor, born on 30 June 1885.

Viktor was a true 'son of the forest', both from his heritage and his environment. There was never any doubt that he would follow in his father's footsteps. He wrote once, 'From my earliest childhood it was my greatest ambition to become a forest warden like my father, grandfather, great-grandfather and his father before him'.

Early on the boy showed great interest in everything to do with Nature. He could roam around the whole day alone in almost virgin forest (compared to today) around Lake Plockenstein, studying animal and plant life, or following the numerous wild mountain streams. He soon learned a lot not to be found in books about the life of the forest and about water from his father and elder relations. He wrote once, 'From my earliest childhood it was my greatest ambition to become a forest warden like my father, grandfather, great-grandfather and his father before him'.

Early on the boy showed great interest in everything to do with Nature. He could roam around the whole day alone in almost virgin forest (compared to today) around Lake Plockenstein, studying animal and plant life, or following the numerous wild mountain streams. he soon learned a lot not to be found in books about the life of the forest and about water from his father and elder relations. He says of them: 'They relied upon what they saw with their own eyes and what they felt intuitively. Above all, they recognized the inner healing power of water, and understood that water, directed through irrigation canals at night can yield a significantly greater harvest than that of the neighbouring meadows and fields.34 Their chief interest, however, lay in the care of the forest and the wild regions.'

His mother was also close to Nature, and he related how she often told him: 'If occasionally life is really hard, and you don't know where to turn, go to a steam and listen to its music. Then everything will be alright again.'

Viktor's father wanted his son to be academically trained as an arboriculturist, but this path had little interest for him. He soon broke off his studies, and began instead at the practical forest school, from which he duly graduated with the state forest warden's exam.

SCHAUBERGER'S TEACHINGS ON WATER
Studies of water
Water takes a central place in Schauberger's view of the world. It is the container of life and full of mystery.

Far back in history, there is evidence that men who have attempted to solve the riddle of water have been bitterly attacked. Every attempt to explain the nature of water in old books has been demolished in later editions. In any case, maintaining the sense of mystery about water ensures the prosperity of the capital intensive economy, for financial interest thrives only on a defective economy. If the riddle surrounding the origins of water were solved, it would be possible to make as much pure water available as required at any location; in this way vast areas of desert would become fertile. As a consequence, the selling values of the produce would sink so low that there would be no more incentive to speculate, or to develop agricultural machinery. The concept of unrestricted production and cheap machine power is so revolutionary, that the way of life all over the world would experience a change. Maintaining the mystery of water, therefore, maintains the value of capital, so every attempt to come nearer to an explanation is attacked.

Even if Schauberger's claims to have discovered the key to water's mystery may seem inflated, his knowledge of water was certainly considerable. Above all it was built on many years of concentrated study of Nature; but from a number of his writings it is clear that he was not a stranger to theoretical hydrology either. He insisted that technicians and scientists who studied water in laboratories had hardly any chance of ever knowing anything meaningful about the reality and character of water. 'Water at research establishments concerned with probing its characteristics should never be so intensively analysed and measured. The 'water corpse' brought in for investigation can in no circumstances reveal the natural laws of water. It is only with natural free-flowing water that conclusions can be drawn and ideas formulated. The more profound laws are, however, hidden within the organism of the earth.'

'At least one now knows water is not always water', says Schauberger. Now it is known, for example, that there is 'heavy' water with special qualities; but generally, as far as science is concerned, water is thought to be an organically dead chemical substance, with several different sequential forms, and with a cycle from the atmosphere to the sea. But the problem of water is not so simple; he explains:

Actually, the mysteries of water are similar to those of the blood in the human body. In Nature, normal functions are fulfilled by water just as blood provides many important functions for mankind.7

Schauberger also made use of history to aid him in his hunt for the key to water's mysteries. He carefully studied how people in earlier times had treated water:
The Romans made their springs effective by carefully placing a thick stone plate sideways at a particular height over the mouth of the spring. A hole was then cut into the plate, through which a pipe was inserted, which was made sufficiently tight so that no air could escape. This and similar methods of those times took more account, despite their simplicity, of the nature of water than modern methods, which generally disturb the immediate surroundings of the spring by the use of lime, cement and metal. This interrupts a symbiotic relationship between the spring and its close environment.

In considering the choice of material for constructing a water supply system, where wood is not available, one should observe the effect over the years of mental coins, which have been thrown ritually into springs, and choose the mental of those coins which seems to keep the spring healthy. If we study the water supply systems of the ancient Romans, we note that the drinking water was supplied either through wooden pipes or along natural stone channels. Later on, as the towns grew and the water requirements increased, the unfortunate choice was made to supply both drinking and bath water in metal channels.

Other ancient waterworks of great interest were the underground irrigation canals built in Eastern Turkestan. They were maintained and functioning even during the 1700s, and their remains were studied by Sven Hedin during his travels in Asia.8 Water ran at great depth in these canals, and flowed in darkness to the areas to be irrigated, and Schauberger thought that this method of transporting water in darkness and coolness was one of the reasons for the fertility that was once a characteristic of the oases in eastern Turkestan.

Such historical observations were very interesting. They showed that people formerly had had a clearer understanding of water's true character than today. But in the final analysis, Schauberger always fell back on his own observations and his own situation. It was this intuition, this deep perception of Nature's hidden relationships, that led Schauberger to attempt to copy natural processes, and which also enabled him to come to such unusual conclusions about what he saw in Nature.

Natural phenomena undisturbed by man point the way to the realization of a new technique. One needs a keen sense of observation. We must understand Nature before we can adapt its way of working to our needs. As a gamekeeper in a remote forest region hardly visited by man, I was able to make these observations and they led me to the idea of implosion.

In Hetzau, below Ring, lie the Od Lakes (Odseen). After a long spell of hot weather a thunder-like noise (buhlen in the local dialect) is often heard coming from the bottom of the lake, accompanied by a water spout: 

One hot summer day I sat on the bank of the lake and wondered whether I should cool down by taking a refreshing bathe. Just as I decided to jump in, I noticed the water beginning to move in peculiar spiral whorls. Trees, which had been dumped in the lake by avalanches, began to describe a sort of spiral dance, which drew them constantly nearer, with ever increasing speed, to the centre of the lake. Having reached the middle, the trees suddenly took up a vertical position and then appeared to be sucked down into the depths by some dragging force, causing the bark to be ripped off. It could be likened to the experience of a man suddenly hurled upwards in the air by a cyclone, to crash down to earth stark naked. No tree reappeared from out of the Od lake.

In a short time the lake was again calmer, as if it had been freed by the victims which had been dragged down into the depths. It was, however, only the calm before the real storm. Suddenly the bed of the lake began to rumble. Without warning, a water spout of at least the height of a house shot upwards from the middle of the lake. A noise like thunder accompanied the turning cuplike pillar of water. Then, as suddenly, the spout collapsed upon itself. Waves hit the banks of the lake as the water began to rise in a mysterious way, and I was forced to leave hurriedly. I had experienced the archetypal expansion of water, a renewal of water in the lake, without any inflow.9 

Schauberger draws an audacious conclusion from his experience by the lake. According to his theories on water, it is a living substance which is born and develops - normally to change into higher forms of energy - but can, with incorrect treatment, not in the usual sense of expansion through heat, but instead through growth like an organism. Schauberger continues:

Naturally moving water augments itself. It improves its quality and matures considerably. Its boiling and freezing points change, and wise Nature makes use of this phenomenon to raise water, without using pumping equipment, to the highest mountain peaks, to appear as mountain springs. This conception of raising water is not to be taken literally, since in this context it is concerned with the natural process of propagation and purification. This in turn helps towards the expansion of air by creating an air cover, which serves to develop a higher form of life.

The Full and the Half Cycle
According to Schauberger, the water's cycle from the earth to the atmosphere and back again is either completed as a full cycle, or remains a half cycle.10 The full cycle can only take place where there is the appropriate vegetation cover to allow the rain to penetrate deeply, and it will in turn encourage natural vegetation and conditions of water run off. In the full cycle, when water falls to earth as precipitation, it drains through the soil, sinking deeper and deeper through rapid cooling, until it reaches a level where the weight of the water mass above equals the pressure of the deeply drained water, the latter, warmed by the earth's heat, and as its specific weight falls, wants to rise. During heating the water is able to attract and bind metals and salts. In fact, the water has been partially converted to steam during heating, and comes into contact with carbon beneath the earth, causing the reaction C+H2O-CO+H2; that means that the oxygen in the water separates from the hydrogen, and then the damp hydrogen gas forces its way towards the earth's surface with tremendous pressure. Thus carbon dioxide is released from the deeper drainage basins. At the same time surrounding salts are dissolved and carried away with the gas to be deposited again in layers near the surface, which is kept cool by the 'refrigeration' effect of the vegetation. This is how a constant supply of nutrition is made available for vegetation, and deposited at root level.

In the half cycle, on the other hand, no such nutritional flow occurs. If the surface area has little or o vegetation cover, as for example after timber cutting, it becomes warmed up by the sun. If the ground is warmer than the precipitation the moisture is prevented from penetrating the soil.

As the water sinks just below the surface, it rapidly warms up and runs off, without having been able to bring up any of the nutritional salts. It also evaporates much more quickly.

The cycle also governs the formation of subsoil water, and its relative level. Where only half that cycle is completed there is no subsoil water, or rather, it is at great depth, having been dependent on the vegetation's cooling action of the soil. If, for example, there was a dry period in a normal landscape, the evaporation rates of the trees would increase, meaning that warmth was taken away from the root areas, which cool down towards +40C. Here Archimedes' principle comes into play as lower layers of less dense warmer water can never lie below colder water, which has a higher specific gravity. In other words, the subsoil water level rises towards the surface and offsets the threatened drying out of the root area. If there is no vegetation then no such rise in water level can take place.

In this presentation of water's temperature changes throughout its cycle, Schauberger provides an interesting explanation of the continuous nutrition supply to the growth zones within the natural landforms, and also an explanation of the exhaustion of the soil that takes place when natural forests and healthy water conditions are destroyed.

Near the polar regions where there are winter or frozen conditions for a long period of the year, the movement of nutrition is concentrated in the spring. Snow and frozen ground effectively insulate against the atmosphere, and the soil's warmth is maintained under this insulation blanket until the spring, when the sun's warmth helps to soften up the frozen surface soil. Melt water can now percolate down into the ground to deeper levels where the complete cycle can force up the nutrients to the root areas of the vegetation. The thicker the frozen soil level, the better the movement of nutrients in the spring. On the other hand, bad winters give bad harvests the following summer. (Die Wasserwirtschaft, No.5, 1931.) 

Following forest clearance the water level drops, interrupting the otherwise continuous transport of nutrients from underground. It may be clearer now why modern forestry techniques require the artificial fertilizing of their commercial forests, as the normal nutritional build up that Nature normally provides can no longer take place.

Schauberger did not approve of pumped subsurface water as drinking water. This water forced artificially from the depths was 'immature' - it had not yet passed through the whole of its natural cycle, and therefore in the long term would be injurious to man, animals and even plants. Only the water that runs out from the soil by itself in the form of springs and streams is suitable as drinking water.

The tapping of the earth's subsoil water resources contains, according to Schauberger, a double risk; these reserves of 'immature' water are used up, and also this water acts in a negative way upon all living biological processes. Instead of imparting energy to the drinker, it takes energy for itself from the organism.

Water flowing from a natural source, particularly a mountain springs, acts in quite a different way. Schauberger found that if one drank a litre of this water - thus presumably increasing one's weight by approximately a kilo - the net increase in weight was in fact only 300-400g. The remaining water must have been converted directly as energy to the body, thereby explaining the enormously enlivening quality that this water gives. It was this type of water that Schauberger strove to produce by machine, using his 'repulsator' which is described below.

Artificially-made Spring Water
Early on Viktor Schauberger had thought of the possibility of producing good drinking water artificially. By using a machine that copied Nature's methods of building up water, it should be possible to create spring water, and so support people who could not obtain natural water because of environmental destruction.

A long as man had not disturbed the organic balance and Mother Earth was able to donate her blood - the water - to provide a healthy vegetation, there was no need to construct artificial canals, since the earth already provided waterways. Today, however, where nearly all the healthy springs are either dried up or the water is diverted from its source and is led through badly constructed pipes, all of life is dependent upon stale and therefore unhealthy water. Water supplied to housing estates for human consumption through inferior systems is infected with chemicals. It is desperately important to rediscover Nature's ways if human beings, animals and the land are to be saved from decline and the earth is not to die of thirst.

It is only Nature which can and must be our teacher. If we want to be health we cannot merely rely on local mechanical or hydraulic action for our water supplies. We must try to understand how Mother Nature transforms water into the life blood of the planet and makes it available to us, pure and life giving. If we succeed in this quest there would be no reason why the earth could not be transformed into a garden, supplying unimaginable and delectable harvests. Good mountain spring water differs from atmospheric (rain) water by its suspended matter. Besides the dissolved salts, mountain spring water contains a relatively high content of gases in both free and fixed form as carbonic acid. The gases absorbed in a good mountain spring consist of 96 per cent carbon matter. By carbon matter in this context is meant all carbon matter known to the analytical chemist, all elements and their compounds, all metals and minerals; in other words, all matter with the exception of oxygen and hydrogen. 

Atmospheric water (rain water, condensed water, distilled water or water exposed to a strong current of air and intensive light) as for instance surface water, contains a relatively high content of oxygen, almost no or limited salt content, no or only a small amount of free and fixed carbonic acid and a gas content absorbed from the air consisting of oxygen which is preponderately dissolved in physical form.

There are different ways in which the suspended matter is carried in solution in water. And just as the chemical composition of the solution can vary, so can the type of solution indicate the kind of energy that is at work in the water. Accordingly we differentiate water which contains a high percentage of energy derived from carbon matter, from water which exhibits a high percentage of energy derived from oxygen.

Water which sinks into the earth from the atmosphere will pick up salts and minerals and other substances which restore its vitality; it is enlivened by isolation by isolation from light and air. But there is also a certain journey in both time and distance that the water must make underground before it becomes internally mature. Water is mature if the air it has absorbed contains at least 96 per cent carbon content of which there is a proportion of solid matter. From this inner maturity the quality and the internal strength of the water depend.

Schauberger now began to attempt to reproduce these stages. He built the first so-called water refining apparatus around 1930, and finally developed a model for which he sought a patent.

He started with sterilized water from the Danube, added small measures of certain metals, minerals and carbon dioxide, and let the mixture undergo cycloid spiral motion in darkness, while allowing its temperature to fall towards water's 'biological zero' (+40C). The whole process was an attempt to copy water's natural journey in the earth as he understood of its 'full cycle'. After a short storage period the water was allowed slowly to increase in temperature to +80C, and was then ready to drink.

Rumour soon spread that Viktor Schauberger could make 'living water' and people streamed to his home to try it. The general opinion was that the water was very refreshing; the sick felt better, fevers abated and recovery quickened. Schauberger had already been nicknamed 'water magician' when building his timber chutes, and now he was really thought to be one. Specimens sent to laboratories for analysis showed that Schauberger's water could not be differentiated from spa water.

The first apparatus was, however, very complicated both to build and to operate. Schauberger strove therefore to construct a more 'natural' model. After a while he developed an apparatus resembling that shown on p.62. Realizing the importance of the correct shape for the development of the relevant motion, Schauberger chose the shape of an egg, which he considered Nature's most ideal form. The materials used in his 'egg' were crucial; he experimented with different alloys of 'pure metals', until he found one he considered suitable. The vessel had a vacuum-tight lid which allowed filling and draining with an inlet for carbon dioxide. There was a meter to measure the 'biological vacuum' that should build up within the container, if the process was to function correctly. The agitator was an important part of the apparatus, which stirred the water in a cycloid spiral motion. The agitator's shape, the number and direction of revolutions, a certain rhythm in ¾ time, were all critical factors. The vessel also had to be well insulated with a suitable material to prevent the energy created within from radiating outwards. This energy should instead be returned in the water to give it its high quality.

A New Type of Pipe for Drinking Water
Schauberger's plans for healthy drinking water also included the redesigning of water pipes made of new materials. He was most critical of iron or concrete pipes, which he thought especially ruinous to water and a cause of cancer.

The capillaries in the bodies of animals and plants serve as conductors for blood and sap and for the maintenance of the whole structure. In the same way, the supply pipes for drinking water should be seen as capillaries in order to discourage physical deterioration of the pipe (through the wrong choice of pipe material) or harmful properties in the water itself. Human beings or animals can thus become affected. The walls of our drinking water pipes must be made to encourage water to flow as it does in Nature, otherwise the water pipes themselves will be corroded or the human blood vessel system damaged, causing dangerous illnesses like cancer.

If this deterioration of the quality of water is to be avoided, the material used for the main supply must be so chosen that it is organically compatible and above all a poor conductor of heat, like sound healthy wood. Artificial stone is about as unsuitable a metal for conducting pure drinking water, for only natural materials should be used in the process of conducting the blood of the earth. Sound and correctly treated wood is in fact as resistant to deterioration as iron.

To discourage corrosion or rotting, pipes laid in the earth should, in addition to special treatment, be surrounded by sandy and not humus soil. The insulating quality of wooden pipes will reduce the deterioration that comes with temperature change in the water (see below). The hydraulic efficiency of a wooden pipe is even somewhat greater than that of an iron or concrete pipe.11 However, timber produced by modern forestry techniques is unsuitable for conduit work, since it has neither the same quality nor the durability of naturally grown wood.

It was not only the material within the pipe that Schauberger had in mind that determined the quality of water, but also its shape, which influenced the water's form of motion. Poor quality could be improved with the use of a spiral of certain metal alloys in sections of the pipe system. Schauberger obtained a patent for this in 1934.

If a conducting trough is constructed in a naturally correct way with a form of double twist, as can be seen in freelyflowing brooks and rivers, then the water flowing in the trough is cool, fresh, full of energy and contains little gas. It sparkles with energy.

He also maintained that pathogenic bacteria in the water disappears with the use of these pipes.
Schauberger also thought that pressurization of water by pumping was harmful. It becomes deadened in the same way as water that passes through the turbines in power stations.12 

Schauberger's proposals for the natural treatment of water were most controversial: 

1) Water must be allowed to flow and mature in its own natural environment, which, amongst other things, presupposes a naturally-grown forest containing a great variety of species. Both single crop forestry and clear felling must cease.

2) All watercourses, from the little stream to the mature river, must have banks grown with trees and bushes to give natural shade.

3) Water installations (dams, power stations, etc.) must be sympathetic to water's needs and must not alter its natural forms of motion.

4) Water pipes, and other water transporting methods, must be so designed and of such material as to promote the preservation and development of water's particular biological quality. 

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The Life And Death of A Forest

By V. Schauberger

The Natural and the Artificial Forest
Viktor Schauberger saw the forest as the prerequisite for healthy water, for a sound build-up of nutrition, and for maintaining a sound human culture. The definition of the term 'forest' was for Schauberger totally different from that used by modern commercial forestry. Schauberger's 'forest' is a naturally mixed forest, with many species coexisting in ecological harmony. He wrote in 1930:

A healthy forest, untouched by forestry technology, is made up of a strange mixture of vegetation. Alongside well-defined areas of noble trees, conditions of apparent chaos can be found, which can best be described as irregular confusion. People who are not aware of the importance of the balance in Nature, of which the forest is a part, want to clear areas of everything they do not consider to be useful. A great deal of sensitive concern and observation is necessary to begin to understand why Nature depends on an apparently chaotic disorder.

Modern forestry is completely unrelated to the forest's natural life, but instead, upsets the whole balance of growth and creates chaos.

At one time the young sapling lived for decades in the healthy naturally-growing forest, uninfluenced by man and his technology, as part of the healthy growth protected by the mother trees and responding to the harmonious balance of temperature, humidity and light.

With the death of the mother trees, the saplings nearing maturity reach out to enjoy the direct light and warmth; the period of early growth, shown by the very narrow annual rings, is already over. The conditions of increased light and warmth accelerated the growth of the younger trees. It is important that the trunk of the tree remains protected from the direct influence of the sun expect for the crown.

The commercial forester, aware of the effect of light-growth, envisaged a scientific method of achieving the same results. He drew up a new blueprint of growth, which, although in conflict with the natural order was, in his opinion, more effective. This new technique for forest development subjected the saplings to too much light and warmth and an excessive growth of the annual rings. These new methods have results in the system of laying waste whole areas of trees. As a consequence, certain forms of undergrowth have disappeared. This was thought to be of no disadvantage, because it avoided the necessity of draining this type of ground, which was of no value.

Inevitably, this new form of timber industry has left those trees standing which grow in the shade and thus are light sensitive, without the protection of the old trees vital for the natural rejuvenation processes. The centimeter-wide annual rings on fir trees, caused by the sudden denuding of other trees in the immediate vicinity, produce spongy wood of inferior quality, and after cutting it is evident from the rings that there is a loss of consistency. After the drying-out process, these spongy areas contract in a different way to healthy wood. Clearly, such wood should not be used for house construction. Since the introduction of scientific methods of arboriculture, the highest quality wood, the so-called 'resonance wood' has disappeared completely.

This slow growing wood differs from the fast produced by modern methods by the annual rings, which are difficult to distinguish. The organic structure of the natural wood shows a fine homogeneity. The wonderful timber of the instruments made from this wood (which Stradivarius used for his famous violins) shows that it is not only healthier, but also has an almost unlimited durability. In comparing the properties of wood produced by modern forestry practice with this wood of supreme quality, one begins to relies the almost irretrievable loss we have suffered through blatant misunderstanding of natural processes.

One might ask how can we continue to use a forestry technique, which after barely a century has been responsible for such catastrophic results, jeopardizing the future of all forests? A return to Nature and her processes is now becoming increasingly urgent. The forest is not a resource to be exploited, but a vital organic part of each culture, particularly in the mountain regions. Social deprivation becomes greater as a consequence of today's destruction of the forest.

What at first sight appeared as a great source of wealth, even a scientific breakthrough, has since been revealed as a calamity. Perhaps it is too late to avoid cultural decline as a result of our mistakes. It is clear that the extermination of a type of tree creates a gap in the ecological balance because its destruction can lead to the disappearance of another type. This has the effect of reducing the supply of deep ground water and its accompanying nutrients. The timber needs of our modern construction industry has led to the clear felling forestry economy with its forced replanting methods, resulting in a general decline in the quantity of the timber.

The disturbance of the forest's natural balance has also far reaching consequences the whole nutritional supply for the surrounding landscape is seriously damaged.

As a result of the wholesale clearance of forest areas and the dying out of certain types of wood, the soil starts to lose nutrients. The sun's rays are now able to reach the soil surface, causing it to warm up. This means that the ground water containing the essential nutrients is prevented from rising, and the vital salts are deposited below the root level of the saplings. The roots can no longer reach the nutritive layer deep in the soil. Soon the vegetation will diminish and the decline to desert waste begins.

Schauberger points out that a natural forest has an average temperature in the root zone of +90C. This temperature must not increase if the natural growth process is to continue.13 

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The Forest as the Landscape's Power Centre

Schauberger emphasized that the natural forest is a power centre for the whole of the surrounding landscape. He sees each tree as an energy-laden body in which a number of complicated processes occur, and which radiates energies into its immediate environment. These energies, 'horizontal ground ray's, which also emanate from natural watercourses are not only a basis for vegetation growth, but also help build up ground water.

The damage caused by modern forest technology is so devastating, because this energy interchange cannot evolve as it does in a natural forest. When there is a variety of tree types and undergrowth, energy is created in the whole forest area.

Schauberger also stresses the important role of trees as mineral processors, building up metals and minerals, through biochemical reprocessing and biodynamic circulation:

Each green leaf or each needle is in effect a remarkably well-regulated metal factory. Its operation can be demonstrated experimentally. With the falling of the leaves or needles this supply of metals is scattered by the wind, and the more undergrowth there is, the greater is the dispersion of organic metal salts, which during the winter are pressed down hard by the snow.14 

These metals play a large part in the build-up of the 'insulating skin' that Schauberger thought so important for the living processes within the soil. They form an extremely fine material lattice on the ground surface, a type of organic diffusion filter that separates the negatively-changed ground from the positively-changed atmosphere, a prerequisite for the growth process.

In this way, the trees build up important metals needed by plants and man, particularly in the form of trace elements. The watercourse flowing out of the natural forest carries with it some of these metals and deposits them in the surrounding environment. These trace elements contribute to the basic make-up of living water.

Besides its well-known ability to ameliorate the climate, the forest has also, according to Schauberger, a series of vitally important functions. He calls this the 'water's cradle', a vital factor in the provision of ground water. It produces trace elements and minerals, and it creates energy to make nutrition available.

The Biological Consequences of the Destruction of Forests

Viktor Schauberger was certainly one of the first in the world to warn about man's encroachment of the natural forest. His bitterness and worry about the plundering of the forests that commenced after the First World War in Austria and Germany was expressed movingly in his speeches and writings. He entreated the authorities, in his attempt to awaken public opinion to this 'final sale' of the landscape. He wrote in 1928:

What can be said about the forest and its life? Unfortunately, my task is to write about its death. It is vital to alert those men who are still in a position to save the dying forests from the hands of those who have no feeling for, or awareness of Nature.

When a man dies the bells toll. When the forest dies and with it a whole people perishes, not a finger is lifted. It is known that for the death of a people the death of a forest has preceded it.

It may be hundreds of years before the forests return to the same standard as they were a few decades ago.

The general public is not aware of his slow decline of quality. People see forests everywhere and are deceived by statistics, which report that there is more timber produced per hectare today than previously. This merely conceals the real truth - that the quality of the remaining forests is declining at a frightening rate.

He had learned from bitter experience that the destruction of prime forests led also to the disappearance of water. In 1930 he wrote: 

The finest memorial which could be given to a man, would be if he had the power and the will to end this senseless destruction of the timber forests. Tragically, the significance of the forests in relation to the life of a people is not appreciated in any way. The forest is both the cradle and the haven for the divine water; if man destroys this haven then the water becomes restless and of the greatest danger. Without the forest, no water; without water, no bread; without bread, no life.

One eventually comes to the conclusion that all today's failures derive from the mistakes have taken place in the ground, in the water and in the air.

It is not a question of the forest remaining unutilized by man; but present methods make no sense and display a total ignorance of the laws of forest and water.

So long as a waterway is able itself to transport a log, the forester may use his axe. The deterioration of a waterway is a warning of danger, which, without exaggeration, threatens our very existence.

So long as the forester does not interfere with the natural order of the forest, the stream, which flows through most forests, will deliver almost without cost the fruit of the forest, namely, the timber.

If, on the other hand, the forester (in this case, a forest destroyer) so operates that he changes the basic concepts under which the forest can thrive (by, for example, wholesale timber felling), then Nature will react to protect itself. The destruction of the forest leads immediately to the destruction of the waterways, the only profitable means of transport.

The wholesale destruction of forests continues and everywhere the consequences are frightening. The sinking of the ground water level, catastrophic flooding, irregularities of precipitation, agricultural decline, - all this and more are the consequences of mismanagement.

Man has introduced the crudest possible methods of tampering with Nature's self-regulation without the remotest knowledge of how the natural order properly functions, or of the laws of natural movement. There is complete ignorance of the relationship of the forests and vegetation to fertile soil, which is in fact so similar to that of the skin to the human body. Man puts a tremendous effort into developing a forest, with the sole purpose of exploiting everything that it contains, even though its price is the total destruction of the forest environment.

The most astonishing fact, however, is that despite all the evidence of malpractice and economic decline, the irresponsible methods of forest treatment are still in use, which inevitably means that the forest, as the basic requirement of every culture, is doomed to die…

Even though this was written in the 1930s, it has a burning relevance for the 1980s.

At a time when millions of men are unemployed and miserable, the forests should be built up again with their waterways and storage lakes, so that the right balance is restored. Then the streams would once more supply healthy water. Such a scheme would get rid of idleness, which has already resulted in severing all relationships with Nature, and is literally the last hope for rehabilitation.

Schauberger sees the natural forest as the base for all the build-up of quality of water and nutrition. If the natural forest is destroyed, natural biological water is first affected, and, then, the build-up of all other organic material. The biological quality of the nutrition is diminished, and people become more and more vulnerable to illnesses stemming from deficiency, circulatory diseases, and finally cancer. This, for Schauberger, was the logical consequence of the disruption of the forest's and the water's natural processes. Thus, the husbandry of the natural forest is a question of the survival of mankind:

Without a healthy forest, there can be no healthy water, no healthy blood. It follows from this that resulting from the present methods in forestry and water management, a deterioration of the fundamental quality of living takes place.

Schauberger had been with his own eyes how the destruction of a forest region quickly led to biological changes. He relates one of his experiences: in Salzkammergut there was a spring considered to be poisonous. It had been enclosed to prevent grazing animals drinking from it. Schauberger came to the place in the company of an old gamekeeper, who warned him not to even approach the spring. Schauberger's dog, during an unguarded moment, drank from the water, and after an hour's lapse was still full of vigour. This prompted Schauberger to himself have a drink. At first he felt dizzy, but his sensation soon gave way to a noticeably refreshing feeling. He explains: 

In the vicinity of the spring, traces of the presence of mountain goats were found. Surrounding the spring were mountain plants, which left an oily film on our mountain boots, which also could be seen on the surface of the crystal clear water.

Particularly striking was the blood-red colour of the Alpine roses. They surrounded the spring like a blood-red carpet. The leaves of these roses were as if sprayed with gold dust, which under the magnifying glass were found to be scales. There was undoubtedly a metallic content in these leaves.

The water here did not freeze during the severest winter, where, at this altitude, minus 300C was not uncommon. The old hunters set their fox traps at such springs. They were covered with moss and thus not exposed to light. They never froze, and kept the bait soft and odourless. The colder the external temperature, the warmer was the water. With an air temperature of -300C, the water temperature rose by 100C, while on a particularly hot summer's day, it always approached the 'anomaly' temperature of +40C.

This took place just before the First World War. During the war, a depth of about 600 to 800 metres of forest was cut down. In the following spring, the spring already began to dry up. The oily film, mentioned above, completely disappeared. The water became stale and first the medicinal crops in the vicinity disappeared, then the short grass, of which the goats were particularly fond, died off.

Suddenly mange appeared in the area, which hitherto had been completely free of this disease, and gradually all the goats fell victim to it. Goats only survived if they did not stray from the springs or from where no wholesale timber clearance had taken place.

It was through systematic and thorough observations of this kind, that it can be shown that water cannot rise high and the inner growth cannot be stimulated, if the heavy metal matter begins to fall out because of the weakening of the earth's strength through excessive timber clearance.

Due to timber clearance, the metallic types of medicinal herbs can no longer thrive. The goats cannot regenerate their blood. Through the crops which are necessary for them at these altitudes.

Schauberger mean that, in the long term, mankind would be affected by the uprooting of forests, in the same way as the mountain goats.

Viktor Schauberger's understanding of forests can be summarized as follows:

1) The forest must not only be thought of as a source of raw materials and a base for material well-being. At the same time as being a vital life source for water and the fertile mouldy soil, it also generates energy and builds up a vital environment even beyond its boundaries. It is the cradle of living water.

2) Without a natural forest, where many species of trees, bushes, and herbs are allowed to grow naturally and inner-relate both above the ground and in the root areas, the full cycle of water will not be properly completed. This is necessary in order to bring up the salt nutrients and trace elements to fertilize the mouldy surface soil.

3) Without natural forests, water cannot flow from springs and streams when it has matured within the soil, and it cannot then continue to develop and fulfil its natural functions on the surface without the forest cover.

4) A natural forest is like a power centre that sends out energy in flowing water to the surrounding environment.

5) The so-called rational forestation with its method of plantation, thinning and clearing, disturbs the complex relationships upon which the quality of all living organisms depend. Such forest exploitation becomes a threat to mankind itself, through its biological degenerative effect on water and foodstuffs.

The Green Front
Viktor Schauberger, together with his engineering son Walter, founded an organization in Austria in 1951 to encourage the protection and regeneration of natural forests, and promote environmental protection in general. This organisation, The Green Front (Die Grune Front) found a wide appeal, and it was in no small measure due to its work that responsible authorities in Austria finally woke up to the fact that the destruction of forests must cease. At the Forestry Charter Meeting in London in 1951, the two pioneers of the Green Front were praised for their contributions.

Spiritual energies of the person eating them.

A free people can only arise from a free earth. A people who violate Mother Earth have no right to own a home… Man is what he eats and he remains an animal so long as the buildup of products of quantity is stifled. So a cycle is completed: infected water cannot produce healthy food. Instead water and poisoned nutrients cannot produce healthy blood. Once is only superficially aware that the spiritual functions have not developed and that the decreasing quality of grain production has an effect on future generations. The farmer of today treats Mother Earth in a worse manner than a whore. Moreover, he prays to a god, whom he believes is up above but in reality is under his feet. The modern farmer violates the earth, which reacts by opposing her sungod. He strips yearly the skin of the earth and applies poison as artificial manure and then wonders why this wretched process demands more work and yet yields less and less each year.

The old farmer was, for the clod of earth, both its priest and doctor. The modern farmer, on the other hand, is personally and collectively harassed politically and is concerned about government subsidies. He believes that he can, to a massive extent, defy Nature.

In the same way, he modern impatient farmer driving his wretched machine in the fields, is required to put in more work with a corresponding reduction in the rate of yield, which is governed internally by the earth (not by what is added).

The whole decline of agriculture, our most important source of nutrition, could, according to Schauberger, be halted if we were humbly to recognize Nature's order, and copy its methods. We must acknowledge that growth does not depend on chemical and mechanical imputs, but on the balance of energy relationships of soil and water.

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Schauberger's criticism of science and society

Death Technology and the False Culture
With increasing bitterness, Schauberger realized that his attempts to alert 'the establishment' to the breakdown of the ecological order were achieving little result. Nor had he had any success in his attempts to get scientists to stop their technology of mass suicide. His only hope was that one day human beings generally would wake up and force a change.

The longing for Nature, strong, silent and healthy, is the vital phenomenon of our time, and is the counterbalance to an inorganic civilization, is the work of man, who has built up in his own autocratic way a superficial world which threatens to destroy him. He should be master of the world, but due to his behaviour and activities, he has destroyed Nature's unity and order. There is a growing conviction, as we stand confronted by our own creations, that they will destroy us: we cannot see what direction to take towards a worse one. The only way left is to return to Nature. Man is created from Nature, and is therefore dependent on Nature's laws. Man has created his own pseudo-culture in which, as time has passed, Nature's influence has become meaningless and irrelevant, because of the enormous power of the technical resources in man's power, and which threaten to usurp the natural forces. This technical monster has already harmed nature's vital processes. Man is only a minute grain, a micro-organism, in the totality of Nature, who through his own endeavours has upset the balance of life in a remarkably short space of time, and threatens the demise of the higher quality life on this planet.

The power behind this is our intellect and the senseless progress of technology and lawless culture it has created, which has brought about the interruption of the natural flow of water in the earth. All that has been created by the mechanistic civilisation will finally collapse as the tempo of change increases. It will not be just a temporary crisis, but will lead to a permanent break-up of culture built like a tower on sand. Unfortunately what was true in the culture will also be swept away.

Biological and Spiritual Breakdown or a New Revolution

Schauberger's hopes lay with the young. In the midst of his despair he thought he could discern some indication that the youth might refuse to support technological development.

When one sees the youth today refusing take the board road to destruction, there is hope for mankind. But this is not enough. Young people will only start acting when the cause of our present chaos has been uncovered. This will not solve our problems, as the co-called experts will do all they can to protect their way of life and their position in society. However, even this conservatism could be over-come if it were possible to localize the problems, so that one could be disentangled from another and tackled separately.

There is very strong evidence that misunderstandings of our environment originating centuries ago have contributed to the spread of illness today. This has further been compounded by incorrect methods of treatment which have led to serious cultural, technical and economic failures. No area of public life can escape, which means that almost every 'expert' in all walks of life will feel threatened. So no co-operation for sensible change can be expected from any experts. Their opposition will, in fact, demonstrate our priorities.

Now the time has come for every single person to ponder on the world's situation. It is enough for everyone to start thinking about the state of our water.

Everyone who is unfortunate enough not to be able to get a fresh cool drink from a natural spring should consider where his water comes from, how it is transported and through what artificial means it is made drinkable.

Those who year after year are forced to drink only sterilized water should, for once, consider what effect such chemically adulterated water has on their organisms. Water which has been sterilized and adulterated leads inevitably to bodily decline. It also causes spiritual debilitation and a systematic degeneration of the very foundations of manhood.

Many people comfort themselves by saying 'It isn't that bad'. Soon technology and science will solve the problems. Such reasoning is, however, symptomatic of how far the decline has already reached.

The reason why man's cultural and economic decline is punctuated by transitory crises is due to his spiritual decay, which inevitably follows each stage of bodily decline. Civilized man, despite his supposedly high technical culture, has reached such depravity, that he is no longer able to recognise this physical and moral decline as being in fact a continuous and progressive cultural decline.

Those who can see the mistakes of the past must not be seduced by the comforts of the present materialistic life; the only way to find the solution to our problems is to expose, for all our worth, the attitudes which have been responsible for our present predicament.

The best way is to shout from the rooftops when we hear the wrong counsel being given. All members of society, the poor and the rich, the high and the low, must be made aware of doubtful claims and misrepresentations, which are becoming more and more evident. A new attitude about what is important in our society should then begin to pervade the majority of people, so that the will of the people will enforce a change which can never be reversed.

Those who, because of their jobs, are forced to earn their bread in the large towns, should realise that as bread and also water become ever scarcer, they also become more costly and of a lower quality. While it may be unpopular to warn of impending danger, the attempt should be made, whether it is a case of not knowing or not wishing to know.

Schauberger saw the catastrophe approaching - complete chaos as the result of the break-up of the existing technological and social structures. But after this he glimpsed a new age, where man has finally learned to understand the need to live in relationship with Nature, and so, some comfort can be derived from today's unacceptable activities. The time will come when man will think back and say to himself, 'They were idiots; they seriously believed they could force upon the world a false technique, to create a culture.'

Schauberger is clear about the path to be taken by these future generations:

Mankind in the future will be in complete control of the material of the world and will be able to guide its progress towards better quality. He will become the supreme servant and at the same time the lord of Nature. Marvelous harvests will provide him with food of the highest quality and also he will enjoy absolute freedom of movement over land, water and air…

Consequently, life's battle, class war, the fight for existence and, above all, every war for food and raw materials, will cease. There will also be fundamental changes in medical curative methods. What Paracelsus anticipated will become a reality: a certain element will be discovered which will nip the germ of every illness in the bud. Man will become a stranger to illness and thus will be happy with life. There will be ample space for everyone who takes part in the whole process of development in the use of raw materials.

Everything emerged from the water. Water, therefore, is the raw material of every culture or the basis of every bodily and spiritual development. The discovery of the secrets of water makes nonsense of every kind of speculation leading to war, hate, envy, intolerance and discord. It would mean the end of monopoly, the end of all forms of domination and the recognition of individualism in its most complete form.

By way of naturally occurring oxidation (cold combustion), machine power can be generated, and substances produced in great variety, which in turn can stimulate growth, merely from the air and from water.

It is clear how man can become the master as well as the servant of all creation. Yet this possibility is held on a knife edge, and one mistake could plunge him into the abyss. The man who understands creative transformation is like a god. The one who manipulates this for his own ends is a servants of the devil, who can destroy the whole world.

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The Pernicious Effects of Artificial Fertilisers

Contemporary agriculture treats Mother-Earth like a whore and rapes her. All year round it scrapes away her skin and poisons it with artificial fertilizer, for which a science is to be thanked that has lost all connection with Nature.4 -Viktor Schauberger

In the latter part of the 19th century, apart from his other achievements, Baron Justus von Liebig (1803-1873), a German chemist, carried out a great deal of research into the elements and chemicals required by plants for growth, no doubt in the sincere desire to rectify soil deficiencies and increase fertility. As in so many areas of science, however, analysis rather than synthesis is uppermost, the aim always to find the one factor responsible for a given phenomenon, whereas in reality all physical manifestation is the result of many synergetic influences. In the event, Liebig determined that the principal ingredients for soil fertility besides calcium (Ca) in the form of lime, were nitrogen (N), phosphorus (P) and potassium (K), frequently referred to today as NPK.

Nitrogen is supplied in the form of urea (CO[NH2]2); ammonium sulphate ([NH4]2SO4) - a by-product of coal-gas production; nitrates, which are salts or esters of nitric acid (HNO3); calcium cyanamide (CaCN2), which is converted into ammonia by water and produced by heating calcium carbide (CaC2) at a temperature of 1,0000C in nitrogen gas. CaC2 on the other hand is produced by heating calcium oxide (CaO - quicklime) which in turn is made by heating calcium carbonate (CaCO3), a substance occurring naturally in the form of limestone, chalk, calcite and marble.

Potassium (k) comes inter alia in the form of potassium chloride (KCI), potassium sulphate (K2SO4) and disodium hydrogen orthophosphate (Na2HPO).

Phosphorus is obtained by heating calcium phosphate with coke and silica in an electric furnace and is introduced in to the soil in other compounds such as phosphate (H3PO4), calcium phosphate as calcium hydrogen orthophosphate, better known as superphosphate (Ca[H2PO4]2H2O). 

All of these products are soluble and the majority of them, sometimes in the form of slag, are manufactured from and as by-products of what Viktor Schauberger called 'fire-spitting technology'. In other words, they are produced with structure-disintegrating and energy-depleting heat. In their final preparation they are either made into solutions for sprayed application to the soil or thoroughly ground into fine deliquescent powders, their deliquescent properties enabling them to attract moisture from the air or the soil in order to liquify.

As another means of turning waste material to profit, these compounds were quickly seized upon by various chemical and other manufacturers. Despite Liebig's later recognition and admission that the elements required for healthy growth were far more complex than simple NPK and that further detailed analysis was vital lest irredeemable damage be done to the soil, his words went unheeded and the production of artificial fertilisers proceeded apace. With their use the height of cereals and health of crops generally quickly diminished, each succeeding application further depleting the fundamental fertility of the soil a its organic base was gradually eroded. Applied as part of a highly mechanized farming system using steel implements, large tracts of mid-western America were reduced to dustbowls as a result, forcing the impoverished farmers to leave their land.

Today the use of artificial fertilizers continues unabated, but slowly and surely and just as inevitably they will finally reduce the soil to a lifeless mass. Naturally, the manufacturers of artificial fertilizer will point to the enormous production that has been achieved with its use, but this has been a production of quantity at the expense of continually decreasing quality, of profit at the expense of life. Artificial fertilisers act like stimulants and prop up production like narcotics to which the soil has unwillingly become addicted. Like drug addicts, who can neither function nor survive without frequent injections and who, as their physical condition worsens, require more and more shots to extend their lives a little further, the soil too is dying.

All the vital capillaries, which supply naturally derived nutrients, mature water and conduct rising immaterial energies, are being blocked up by these fine powders. The stultifying effects of the latter substances deenergise the soil and, at the same time, rob both the lower ground-strata and the young plants of moisture, for in their deliquescent state these chemicals use this moisture to become liquid. With insufficient moisture, transpiration is reduced and the plants' internal temperatures rise with the same unwelcome results as we saw in shade-demanding timbers exposed to sunlight.

The capillaries now choked, it becomes more difficult for rain to infiltrate. This in turn gives rise to more rapid runoff, quickly followed by faster re-evaporation, both of which make irrigation a necessity. Such irrigation, however, is carried out with virtually worthless water as mentioned in earlier chapters, and the produce grown under such conditions, while large and apparently healthy, is almost tasteless, their colour often as artificial as rouge.

Moreover, if excess nitrogen is introduced in any of the above compounds, it makes less ionised material available for root development, leading to further water starvation of the affected plant, because the negatively charged ions, the anions-, in the nitrates in artificial fertilisers take cations+, the positively charged ions of other elements, downwards away from the root zone, thereby robbing the trees and plants of positive cations+ such as magnesium and calcium ions. It is important to remember that the magnesium atom is the core atom in the chlorophyll molecule.

Nature quickly despatches the 'Health Police' in the form of parasites and other blights to remove the organisms which have now become diseased, necessitating the use and overuse of pesticides and fungicides. Once the crop thus treated has been harvested, apart from passing on the pesticides to the consumer, it then becomes necessary to fumigate the ground in order to eradicate these supposedly pernicious pests, which are none other than sure indicators of the ill health of both plants and soil. Areas of ground are sheeted with plastic and probes inserted into the ground to infuse it with poisonous gases.

Everything dies - earthworms, micro-organisms and beneficial bacteria alike. Life with all its differences is completely eliminated as total uniformity supervenes. 

While it is often stated in defence of artificial fertilisers that the world population could not be fed if their use was discontinued, this is yet another smokescreen to ensure large profits, far there are other ways far more effective, far cheaper as well as environmentally sustainable, which not only increase quantity, but quality too, and to which we shall now turn.

Biological Agriculture
In sustainable agriculture the key factor is not so much the make-up of the underlying ground-strata, but rather the composition of the uppermost stratum referred to as the top-soil, which can vary in depth from a few centimeters to several metres. The long term fertility of the soil is wholly dependent, firstly on the depth of this stratum, and secondly on its content of organically processed material. Under natural conditions this friable zone is populated with an abundance of earthworms and other creatures, and culminates in a profusion of microbial activity in the surface layer of humans, which generally consists of decomposing leaves and other organic matter. Without all this mineral and chemical processing, fertility decreases rapidly and it is therefore in our vital interest to ensure that a suitable soil environment is not only maintained, but also increased wherever possible.

This can be done in several ways which will only be elaborated briefly here, since there is ample information readily available in most bookstores. Viktor Schauberger's contributions, however, will be addressed in more detail and while we are here concerned more specifically with food production and soil fertility, all the others factors and influences discussed in previous chapters should still be taken into account.

SOIL REMINERALISATION:
In 1894 Julius Hensel, an agricultural chemist and contemporary of Justus von Liebig, published an important book, Bread from Stone, elaborating the beneficial effects of fertilizing with stone-meal, better known as 'crusher dust' or 'rockdust'. However, by this time the production of artificial fertilizer was well under way and as his book posed a significant threat to this new industry, just about every copy was sought out, bought up and destroyed, to the great detriment of both life and soil.

In essence, soil remineralisation is an inorganic approach to increasing soil fertility. While it may sound very much like artificial fertilising, it is however, a fundamentally different process and involves the use of very finely ground, but otherwise untreated, mainly igneous rocks with a broad mineral spectrum, such as diabase, basalt, etc. Once ground in a cold process which retains its inherent energies, it is then spread over the cultivated land and, because of its wide variety of salts, minerals and trace-elements, it gives rise to the emergence of an equally large variety of different micro-organisms.

Although this system of fertilization has been in use in Switzerland for nearly 150 years on a limited scale and, no doubt, contributed to the compiling of Julius Hensel's book, its more recent use has been pioneered with amazing effect by the American engineer, John Hamaker. In his book The Survival of Civilisation5 written in collaboration with Don Weaver, he explains in detail the climatic importance of remineralisation, as it is the magnitude and mixture of the available mineral and trace-element base that is the determining factor in the growth and quality of vegetation, the latter being the vital moderator of climatic extremes. The book also describes the marked increase in fertility and depth of top soil that John Hamaker achieved on his Michigan property, which increased from about 10cm (4in) to about 1.2m (4ft) over a period of 10 years.

More recent experiments with this material by the 'Men of the Trees' under the direction of Barry Oldfield in Western Australia showed a remarkable increase in the growth and health of seedlings planted with it as against those without. Rockdust has already been produced inadvertently for most of this century in all quarries where gravel or blue road-metal is crushed for road making or aggregate produced for building. The plant and machinery for its larger scale production is, therefore, already at hand and, with a little extra investment in fine crushing mills where necessary, almost unlimited quantities can rapidly be made available relatively cheaply. Indeed, at the 1993 annual convention of the National Aggregate Association and the National Ready-mix Concrete Association in San Antonio, Texas, where Don Weaver gave an address, he was informed that the combined production of both organizations amounted to 2 billion tons of aggregate of which 200 million tons were rockdust 'fines', whose disposal was a recurring headache.

Though an initial application is preferable in extreme fineness, because it makes the greatest surface area immediately available to micro-organisms, a mixture of large and small particles also ensures a slow release of minerals over a long period. Another beneficial effect of rockdust is that it has been shown to be a buffer against nitrate, sulphur dioxide and nitroxide, and it absorbs and fixes anions-while leaving cations+ free for the the use of the plants. Under normal conditions rockdust need only be applied every five years or so, the quantity being determined through careful analysis of soil deficiencies, although whatever the soil condition, the effect has been shown to be beneficial6.

That people and not only plants can benefit from rockdust is amply demonstrated by the state of health and well-being of the Hunzas of Northern Pakistan. Living in the high, clean air of the Himalayas, their fields are watered by cold glacier melt-water, rich in trace-elements ground from the rocks over which the glacier passes. Their fields were therefore constantly fertilized with a broad spectrum of minerals, which not only maintained a high level of productivity, but ensured that the produce itself was vibrantly healthy and disease-free. At the time of the British Raj, an army doctor was once stationed in Hunzacut for a period of ten years as resident medical officer. During his sojourn, apart from treating the occasional wound and fracture, he had nothing to do, such was the high state of health of these mountain people, whose average life-expectancy of between 130 and 140 years can only properly be attributed to the supreme quality of the food and water available to them.

A further pointer to the wholesome influence of rockdust, which has very interesting and positive ramifications for the improvement of drinking water, was demonstrated by the behaviour of the pet dogs of some friends of mine in Queensland. As rockdust enthusiasts they had been fertilizing their fruit trees with it, using a bucket for transportation. While the dogs normally drank copiously from bowls on the veranda filled with rain-water from the tank, over a period of days it was noticed that the bowls were always full. Wondering where the dogs were getting water, they were followed and seen to drink out of the bucket used for carrying the rockdust. Left beside the heap, this still contained a small amount of rockdust and had filled with rainwater in the interim. As animals are far closer to Nature than most human beings and because they act on instinct, there can be little doubt that these dogs knew what was best for them, as was also the case of the cows whose behaviour is described below in the section on biodynamic farming. We would therefore be well advised to take a leaf from their book of knowledge.

ORGANIC FARMING:
Although, prior tot the introduction of artificial fertilisers, organic farming, with the use of cow manure, farmyard liquor and composted vegetable matter was the norm, over this century these practices largely lapsed due to the les labour-intensive use of chemicals and the apparent resultant rise in productivity and therefore profitability, with the result that most farmers switched to artificial fertiliser completely. Others, however, steeped in the organic traditions of their forebears, were not swayed by the blandishments of artificial fertiliser manufacturers and held to their well-tried and trusted methods, thereby safeguarding the older knowledge, which, since the end of the Second World War, has experienced a renaissance, organic produce now increasingly being seen to be of far higher nutritive worth.

The underlying philosophy of organic farming is to return to the soil for reprocessing what was previously removed from it and, in this way, the fertility of the soil was successfully sustained for many centuries. Moreover, as the material is organic rather than so-called inorganic, it requires less of Nature's energy to reconstitute it into a form readily assimilable by plants, as the energies required to convert it from an inorganic to an organic state are spared.

With composting as generally understood today, however, instead of previously dried material, green sap-laden vegetable matter interleaved with layers of earth is used, which generates considerable heat in the compost heap itself. Indeed this warming is generally taken as a sign that the composting process is progressing properly.

While the product of such a heap is eventually broken down and well-fermented at completion and while it does maintain the current level of fertility, according to Viktor Schauberger it does not increase it markedly, except in cases where no compost has been used previously. One of the reasons for this is that the relatively high internal temperatures prevent the entry and activity of the earthworms, always sensitive to heat, until the latter stages, when the heap has cooled sufficiently for them to be attracted into the decomposing material. 

Furthermore, there is no consideration given to the effect of rainfall which, as mentioned earlier, is juvenile, element-hungry water and avidly seizes upon whatever material it can find in order to become mature. By constructing it from rain, he end-product will be of far higher than hot processes of fermentation, but also due to its higher content of protein and other immaterial, fructigenic energies.

Although shown here on a small scale, the same principle can be applied to larger compost heaps. In Viktor Schauberger's view, a compost heap should be egg-shaped, reflecting the life-giving properties of the egg, and should ideally be built up under a large fruit-tree with a broad canopy as shown in fig. 19.10. Protected by the foliage above, a cavity is scooped out of the ground around the base of the tree into which a 20cm thick layer of sun-dried or otherwise desiccated leaf-matter and vegetable residues are laid. It is important that this material is thoroughly dried before being added to the heap, for excess water will trigger unwanted heat during fermentation. The whole is then covered with an equally thick mixture of earth, fine sand and river gravel. Use of the latter elements not only harks back to the system of remineralisation above, but also to the improved quality of material carried by naturally flowing streams. To this mixture is added a small quantity of copper and zinc filings, whose function will be explained later.

Before this is done, however, the trunk is first wrapped loosely with several layers of newspaper or other suitable decomposable material, which not only protects the tree but, once decomposed, then provides a duct surrounding the trunk for the entry of air. The heap is then temporarily covered with clay or an impermeable material to prevent the entry of rain and its content of raw oxygen. Since this is a cool process, earthworms, insects and other aerobic micro-organisms are at once attracted into the heap and begin their reprocessing activity aided by the diffused oxygen, nitrogen and other trace gases entering through the newspaper or sacking round the trunk and the overlying mixture of earth and sand.

Gradually, as more vegetable refuse becomes available, the heap is built up in to the stable form of the egg shown in fig.19.9. Once finished, and to ensure the wholesome completion of this cold decomposition, the entire heap is then faced and smoothed over with clay to prevent the entry of rain which, due to the near vertical external surfaces, is more inclined to drain down the side than infiltrate through the clay. The final act of maturation then begins.

Having by now infiltrated the whole of the compost heap and thoroughly aerated it, the microbial life and, in particular, the earth-worms which by this time have populated the compost heap in their thousands, begin to die off, their decomposing bodies giving an additional nutritive boost to the end-product with the provision of large quantities of animal protein. In late autumn the strength of the Sun's light and heat diminishes, the ground begins to cool more markedly and a strongly positive temperature-gradient is established between atmosphere and ground. This is when the compost heap is demolished to ground level, the residual matter being left in the cavity around the trunk and roots of the tree. Towards evening, the material is spread evenly over adjacent fields, for under the positive temperature-gradient - most powerful at this time - the nutrients are carried below with the infiltrating rain or dew.

In this way the land is provided with far richer and higher-quality, natural fertiliser, which not merely maintains but increases fertility. At the same time, the host tree also benefits enormously and produces an abundance of healthy, blight-free and tasty fruit. By constructing such compost heaps under different trees each year, eventually all the fruit trees are well fertilised. Where no suitable trees are available, however, compost heaps can be built up in similar fashion, but in the form of dome-like humps or barrel-shaped clamps, which should not only be suitably protected against the entry of rain-water but insulated from the heating effect of the Sun. 

BIODYNAMIC FARMING:
Biodynamic farming is a system of agriculture devised by Dr. Rudolf Steiner (1861-1925), a teacher and philosopher born in Austria, and founder of the Anthroposophical Movement. Anthroposophy sees the human being as the highest exponent of the Divine on Earth, embodying all the instruments and agencies of creative power and pattern of physical manifestation; it studies the world through the inner and outer nature of humanity. Its approach to farming basically assumes energy to be the primary cause, and growth the secondary effect. To what extent Rudolf Steiner and Viktor Schauberger mutually influenced each other's thinking is not recorded, although it is known that they did have fairly lengthy discussions.

Biodynamic farming's attitude to fertilisation is to exalt the energies in decomposed and organically transformed organic matter by filling empty cow horns with a base material of cow manure. These are then buried en masse about 60cm underground in autumn, when the Earth's geospheric energies sink into the ground as the repose of winter approaches. Due to the vortex-like and vortex-enhancing shape of the cow horns, the transformative, horizontally propagated fructigenic emanations in the ground are focused on the contents of raw dung and, in the coolness of the ground over winter, are transmuted under cold processes of fermentation. In early spring, when the fields require fertilisation, the cow horns are dug up, their contents having been transformed into a sweet-smelling, highly active substance as a result of their sojourn in this zone, permeated by geospheric energies.

This transformed material is then used in the production of the natural fertiliser known as '500 mix'. Due to the sustained efforts of Alex de Podolinsky in Victoria7 and others such as Terry Forman in New South Wales, it has been increasing widely used as fertiliser, at least since 1947. To date over a 11/4 million acres are fertilized in Australia using this system and, seen from the air, those properties where it has been applied stand out clearly from neighbouring farms, due to the greater abundance of green pasture. Indeed on Alex de Podolinsky's farm the grass was so lush and wholesome that several of his neighbour's cows broke through the fence to eat it. Discovered some four hours or so later, they were rounded up and returned to their own paddock. It was noticed that they did not eat for two or three days, so high was the quality of the grass they had eaten on the biodynamic farm. 

The fertiliser '500' itself is produced with a pulsating movement similar to the homeopathic process of succession, in which the state of energy or order is progressively increased through the successive creation and recreation of order and chaos. A small quantity of the transformed cow dung is added to water and mixed in such a way as to create vortices rotating about the vertical axis of the mixing vessel. Here the liquid is stirred in, in one direction until the vortex has been formed. The direction of mixing then reverses until another vortex is created. This process of repeated reversal of direction not only imbues the liquid with the opposite charges arising from opposite directions of rotation, but also draws in inseminating 02 while gradually building up and structuring the liquids internal energies in a process best explained by the art of sword making.

Apart from the various alloys used in the Japanese art of swordmaking, the base material is first made red hot and then beaten out or 'structured' with a hammer as it cools. It is then further heated to incandescence, folded over on itself, fused together and beaten out again. Here the reheating represents the chaoticising aspect, whereas the beating is the structuring aspect. Little by little, with continued repetition of the two processes involving order and chaos-creation, the structure of the blade increases and the level of chaos diminishes, ultimately producing a razor-sharp blade whose structure is both laminar and flexible. In similar fashion with the fertiliser, as the vortices are alternately formed and destroyed, the level of energy rises and the degree of chaos decreases until, after about an hour, the product is ready for use. This is applied to the fields in spray form towards evening within two to three hours after preparation and before the accumulated energies have dispersed.

In many mixing devices, when not mixed by hand, the vortices are created by motor-driven paddles rotating first in one direction and then the other. Many of the mixing vessels are cylindrical but it would obviously be preferable if these vessels were of egg shape (as discussed earlier). Moreover, in lieu of the paddles to generate vortices, a simple single-blacked impeller like the head of a golf club mounted through the bottom of an egg-shaped vessel (as shown in fig. 19.118) would achieve the same results with greater economy of motive force.

The apparatus shown here is of a type Walter Schauberger used to infuse carbondioxide permanently into water under a partial vacuum. Instead of steel or galvanized iron, the vessel should be made of fired clay, wood or copper, and mixing should be carried out in the open on the ground (not on reinforced concrete slabs) so as to permit the insuction of both cosmic and geospheric ethericities.

If stirred by hand the quality of the energies generated can be further enhanced by classical or Indian music or by what was known and practiced by some of the older Central European peasant farmers in a ritual called 'Tonsingen'. The German word 'Ton has a two-fold meaning, as either clay or tone as in music. Here Viktor relates an event where one evening he came upon a farmer bent over a wooden barrel stirring the contents. This peasant's farming methods were very unusual, but he nevertheless achieved extraordinary results with them, far surpassing those of his neighbours, which was why Viktor went to see him.

As Viktor watched him stir the contents to the left with a large wooden paddle, he sang in rising tones, only to change to descending tones when stirring to the right, but all the while crumbling pieces of aluminum-bearing clay into the water. After about an hour of these not wholly musical sounds, the peasant declared that he was finished and that the mixture was now ready for spreading over the meadow the following morning. This was done by dipping a bunch of small, leaf-covered branches into the barrel and then flicking the energized clay-water emulsion over the ground in a manner similar to the sprinkling of Holy Water with palmfronds on Palm Sunday.

In essence, the energies generated in this way are the result of the combination of two phenomena already discussed. The energies derived through the bio-dynamic procedure of forming and re-forming vortices are essentially the same as those created by the longitudinal left-hand / right-hand alternating vortices in naturally flowing rivers (discussed in chapter 13 with regard to Viktor's 'Energy Cannon' (fig. 13.14)). With 'tonsingen', however, we are more concerned with the encapsulation of the harmonies of the chanting (as formative energy)in the water's 'memory' (see discussion on homeopathy, chapter9), which must be transferred to the waiting plants before the resonances abate and the water 'forgets'.

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Trees and Light

The Entity 'Tree'

One of the problems seriously affecting real progress today is the emphasis on over-specialisation, particularly in the sphere of the earth Sciences for which an overview is absolutely essential. All the research work carried out presently and historically is almost totally irrelevant, if the subtle interdependencies cannot be perceived and the knowledge applied and combined with research in other spheres. Preoccupation with analysis inhibits perception of the whole and prevents us from drawing conclusions we might otherwise draw were we at the same time more general in our approach. 

While the next three chapters describe the interaction between trees and light, the part that water plays in the growth of vegetation remains a dominant feature of our discussion. Nature, after all, knows no boundaries, and any discussion of natural processes inevitably involves a number of interdependent aspects which should always jointly be taken into account.

In contrast to currently held doctrines, Nature is founded far more on cooperation than on competition, because it is only through harmonious interplay that physical formation can occur, that things can come together and structures can be built up. Without attraction between two or more atoms there would be no water, no plants, no chemical compounds, no living substances at all. In essence attraction is a form of love, so that in the polygamous relationship between two hydrogen atoms and one oxygen atom, their mutual attraction and interaction gives birth to the marvel of water.

Because of this attraction another entity is created, something greater than its component parts. In the absence of attraction nothing would have happened; if the hydrogen atoms were competitively oriented towards the oxygen atoms there would be no synthesis - and no life. While there are many other examples of symbiosis, Robert Auguros and George Stanciu in their recent book The New Biology1, which elaborates the findings of their research into the cooperation between species, found that there was a far higher level of cooperation in Nature than we have hitherto been led to believe.

One of their graphic examples is the tree in fig. 16.1, which is inhabited simultaneously by several different species of bird, whose areas of activity really do not clash or over-lap, but are all harmoniously integrated into the overall from of the tree. Here, at least, even if on a very small scale, it is evident that, instead of competition and survival of the fittest, wise Nature has developed an evolutive system of increasing diversity in which there is a place for everything. It would seem quite illogical and unintelligent to create so many different life-forms and have no room for them to exist.

The prevailing emphasis in biological education is that Nature is competitive, which blinds us to her other realities. In human beings the necessity to compete has often led to deep-seated feelings of inadequacy and inferiority, which frequently seek compensation in material acquisition. We are taught that we live in a hard, cold, competitive world, a world that has largely become so because we have made it so, although this does not necessarily represent natural reality.

For our own survival, the whole concept of the primary of competition needs to be reexamined. It should be restricted to one's own performance in relation to the outer world; by developing one's talents, and by exercising them for the benefit of others. If we are going to prevent our own extinction, we must abandon this divisive, competitive ideology and return to a more centripetally (integrative) organic rather than a centrifugally (disintegrative) mechanistic way of living, limiting quantity in favour of increasing quality, and in particular the quality of giving.

Derived from a classic study by ecologist Robert MacArthur, this diagram illustrates how five species of warblers, similar in size and shape, feed on bud worms in the same spruce trees. They avoid competition by occupying subtly different niches. The shaded areas indicate where each species spends more than half its time. The birds also use different methods of hunting. This pattern of noncompetition is typical of naturally coexisting species.

What is an exchange? As a completed transaction, an exchange can only then take place when 'giving' and 'taking' come together in the proper and appropriate amounts. Without giving, there is no taking. If evolution is to continue its forward unfoldment, the giving must be greater both in measure and quality than the taking, to ensure a surplus of creative potential energy, without which no manifestations can occur. There is a contradiction here for, generally speaking, when the amount or quantity of a substance or energy is increased, one does not necessarily expect its quality to grow in the same measure, since quantity x quality = unity. However, as we have seen, the supply of essentially creative energy, emanating as it does from other dimensions, is not necessarily limited by the Conservation of Energy Law, and thus in this instance there is no reason why quantity should not increase in step with quality.


In this instance, however, measure is related to an intangible magnitude, a concentrated outpouring of love or giving (or in-formation). One learns (intake or uptake of information) in order to disseminate what has been learned that is considered desirable or as a higher synthesis. As is the case with the development of juvenile into mature water, without this 'taking' one would not be in a position to 'give'. The countless forms of manifestation in Nature and evolution could therefore be construed as the material product of open, energetic, spiritual syntheses of 'giving and taking'.

Clearly the processes of suction and pressure need to be examined. No beneficial, natural exchange can take place solely under conditions of pressure. The effects of pressure (centrifugal thinking) and suction (centripetal thinking) can be explained with two simple diagrams.

1. PRESSURE +> <+ RESISTANCE à Friction-inducing process
2. PRESSURE +> > - SUCTION à Friction-reducing process

As co-aspect of competition, the effects of pressure should be considered in the mechanics of an exchange. Pressure is the exertion of an unwanted force by one system on another unwilling to receive it. As an immediate reaction, resistance, the affected system will close off. This means that the system will close off. This means that the system exposed to pressure will take to itself neither the information, nor the nature, nor the impulse of the pressurizing system. All possible means of access are blocked and only under excessive coercion does the second system submit to the will of the first.

Friction is the inevitable consequence. If there are weak points or cracks in the system placed under pressure then, under certain circumstances it can be split apart or disintegrated, leading to its total destruction. This is a completely unnatural, mechanical process which in no way corresponds to natural processes of association and combination. Everywhere today we can observe the effects of such inhuman, technological methods. The whole phenomenon represents the worst aspects of a closed system.

However, if this process takes place under natural conditions, then resistance, viewed as a necessary counterforce to suction, should not be interpreted as an obstacle to progress, but rather as a catalyst which moderates and alters the direction and quality movement, building up life in a new way.

Suction, on the other hand, evolves through the interaction of the forces of attraction between two complementary polarities, and represents more, qualitatively speaking, than friction does as a force. A sucking system is first and foremost an open system. It opens itself in order to receive. It attracts a second system to itself, a system that wants to be drawn in. 

With suction there is no friction or resistance. On the contrary, there is only the desire of two attracting forces to combine, which doubles the attracting energies and accelerates their coming together. It is in this way that Nature works, for all natural organisms must be open systems to be able to interact with the rest of life. All life is created out of eggs and orifices, or enclosures and openings, whose porous substance and structure permits the diffusion and passage of life energies. 

As we have seen, water is created by the coming together of molecular hydrogen and oxygen in the regions below the surface of the Earth. It is the basis for the growth and development of all life-giving and life-carrying fluids such as blood, lymph, sap and milk. As such the development of tree is therefore closely connected to the evolution of water. Every living system is a water-column or container of the most unique kind.

The life history of a tree is also the life history of water. Trees are the highest and noblest plant form, whose giving is universal and unconditional. They should be an example for us to follow, for they are to the vegetable kingdom as human beings are to the animal kingdom. Trees, however, are not wholly like us, but they are autonomous; they do not need us to survive, but we need them. Through the process of photosynthesis they breathe out the oxygen we need to exist and in return, as we breathe out, we contribute to the pool of carbondioxide they require. The table - fig. 16.2 - further exemplifies this interdependent activity.

AN ANIMAL IS:  A VEGETABLE IS: 
An apparatus of combustion or oxidation Possesses the faculty of locomotion An apparatus of reduction or deoxidation is fixed
Burns carbon
hydrogen
ammonium
Reduces carbon
hydrogen
ammonium
Exhales or gives off carbonic acid water oxide of ammonium nitrogen Fixes carbonic acid water nitrogen
Consumes oxygen neutralized nitrogenous matters fatty matters starchy matters, gum and sugar Produces oxygen neutralized nitrogenous matters fatty matters starchy matters, gum and sugar
Produces heat
electricity
Absorbs
Abstracts
heat
electricity
Restores its elements to air and earth Transforms organized into mineral matters.  Derives its elements from air and earth Transforms mineral into organised matters

The Respiration of plants and Animals 

Of the total amount of oxygen they produce by photosynthesis, 60% is released and the remaining 40% is used by the tree or plant itself during the night to produce cool, structure-creating oxidations which the tree requires. Similar to many other interdependencies in Nature, this is a symbiotic exchange, a cooperative transaction. Without photosynthesis we could not survive, so our continuing existence is wholly dependent on this great gift of oxygen that only trees and other vegetation can provide. Were there no trees there would be no animal life, human life or micro-organic life on this planet. When trees are cut down indiscriminately, we not only harm them, but we harm ourselves as well for, by doing so we reduce the amount of oxygen and water available to us.

There are also other more subtle symbiotic interactions between trees and human beings in terms of colour. The graph in fig. 16.3 shows the relative intensities of radiation in the electromagnetic spectrum2, which proceeds from the ultraviolet on the left through the visual spectrum and into the infra-red zone on the right. The very solid line depicts the intensity of solar radiation relative to frequency or to the various categories of colour.

In the visible part of the spectrum there is a very high level in the green and, to the right, still has fairly high levels in the red, whereas it drops away quite rapidly in the ultraviolet to the left. A tree is a mirror of the quality of light in its natural habitat, as will be discussed in more detail later.

From the graph it can be seen that the highest intensity of solar radiation lies in the green to blue-green part of the spectrum. These are precisely the frequencies that the tree cannot use for its growth, for these colours induce a sort of torpor or dormant inactivity. Whatever colour or frequency is not absorbed, is reflected. A red surface, for example, absorbs all colours except its particular shade of red. Many metabolic processes are triggered by specific frequencies, and if the required frequency of light is not available or available only in limited quantity, then the response, the function or the reaction is impeded or does not occur at all.

In this book Light and Health3 Dr. John N. Ott furnishes experimental evidence of the detrimental effects of colour or frequency deficient illumination. The graphs shown in

Trees can be categorized according to seven basic types.
These are determined to a great extent by: latitude and altitude. 

(1) LIGHT-DEMANDING timbers - THICK, generally rough Bark.
(2) SHADE-DEMANDING timbers - THIN, generally smooth Bark.
(3) HARDWOODS- thick and thin bark.
(4) SOFTWOODS- thick and thin bark.
GENERAL DISTRIBUTION*
(5) CONIFEROUS
(evergreen)
(polar latitudes)
(high altitudes)
(6) DECIDUOUS
(intermittent)
(median latitudes)
(median altitudes)
(7) RAINFOREST
(evergreen)
(equatorial latitudes)
(low altitudes)

*These boundaries are not necessarily clearly defined.

Basic Tree Types

During the course of its life, this 100 year-old tree:
(a) Has processed and fixed the amount of carbondioxide contained in 18 million cubic metres of natural air in the form of about 2500kg of pure carbon (C).
(b) Has photochemically converted 9,100kg of CO2 and 3,700lit of H2O.
(c) Has stored up circa 23 million kilogramcalories. (a calorific equivalent to 3,500kg of hard pit coal)
(d) Has made available for the respiration of human and beast 6,600kg of molecular oxygen (O2).
(e) Against the forces of gravity, has drawn from its roots right up to its crown and evaporated into the atmosphere at least 2,500 tonnes of water,

Every tree is therefore a water-column and if such a column, which continually supplies and recharges the atmosphere with water, is cur down, then this amount of water is lost.

(f) Thereby fixing a mechanical equivalent of heat equal to the calorific value of 2,500kg of coal.
(g) has supplied a member of the consumer society with oxygen sufficient for 20 years, and its nature is such, that the larger it grows, the more oxygen it produces.

In view of such achievements, who in future could value this tree merely for its timber?

The combustion of liters of petrol consumes about 230kg of oxygen. That is, after a trip of barely 30,000km (9.6lit/100km), this tree's entire 10 year production of oxygen has been squandered.

Driving an average size car 30,000km =100 years of oxygen production.

If a person chooses to breathe for 3 years, to burn 400lit of petrol or heating oil, or 400kg of coal, then the production through photosynthesis of 1tonne of O2 =the O2 content of 3,620 m3 of air (+15C0 at 1 atm)

The photosynthetic production of 1 tonne of oxygen necessitates:
a) The building up of 0.935 tonnes C6H12O6 (carbohydrate),
b) which process requires 1.37 tonnes CO2 (carbon-dioxide) and 0.56 tonnes H2O (water)
c) The transpiration of 230-930 tonnes H2O
d) Light energy equal to 527 x 106 quanta (v=440 x 1012) which represents 3.52 million kilocalories.
[Walter Schauberger]
Not a small achievement by any stretch of the imagination!

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