Agriculture Reference
In-Depth Information
extends this further to describe a being that is limited to neither space nor time. He
considers this unlimited conscious being or Spirit to be God. Earlier cultures also
saw the Earth as the embodiment of a great spirit, the creative power of the Universe,
present in all things—rivers, trees, mountains, springs, and caves. McIntosh (2008b)
describes this as the “essential Ground of Being.” It also brings home to us that we
are three-part beings composed of Body, Mind, and Spirit.
Spirituality was defined by McLaren (2010) using four basic characteristics. First
is acceptance that life has a sacred dimension that cannot be reduced to formu-
las, rules, and numbers. Second, spiritual people have an inner sensitivity to alive-
ness, meaning, and sacredness in and throughout the universe—a universal sense
of integration of everything and everyone. Third, this feeling of aliveness needs to
be maintained by practices such as meditation or worship. Fourth is that organized
religion does not have all the answers. This all boils down to “that which gives life”
(McIntosh 2008b) or “seeking vital connection” or, in a word,
love
(McLaren 2010).
The idea of spirit for us in the West has mainly anthropomorphic or human
associations, whereas indigenous cultures consider spirits primarily as modes of
intelligence or awareness that do not possess human form (Abram 1995). Ancient
indigenous peoples have developed an awareness and respect for the spirit, which
they express in their everyday life and in their approach to living with their environ-
ment. For example, in North East Scotland, an old tradition was to leave an area
of land called the “Guidman's Ground” uncultivated or ungrazed in respect to the
forces of nature. It was widely believed that cultivation of this ground would bring
misfortune, notably in the form of cattle diseases. The Church actively discouraged
this practice as they thought that the land was dedicated to the Devil. However, the
belief was very strong, and the Church found it hard to impose cultivation of the land
despite heavy fines. Another spiritual practice adopted in biodynamic farming is
to spray the Three Kings Preparation, a mixture of gold, frankincense, myrrh, and
glycerine, on the perimeters of a farm or village on Three Kings Day (January 6) to
ensure growth later in the year.
The first writing soil scientist was well acquainted with spiritual forces. She was
the Abbess Hildegard von Bingen, who described the creative energy of the soil in
providing conditions for germination of seed as “greening power”; she attributed it
to the Divine, calling the soil “alive with the fire of God.” This “greening power,”
along with other emotional images of the power or spirit of the soil such as “Mother
Earth” or vital force, was described by Patzel (2010) as “inner soil.” He believes that
such feelings live within the unconscious of soil scientists and drive and guide their
actions along with outer observations and inner images. If this is the case, developing
the inner life is clearly important for innovation in soil science. He also believes that
our loss of respect, wonder, and reverence for the soil has contributed to the acceler-
ated and ongoing soil deterioration and destruction in many parts of the world.
Our connection with the environment is broken by our constant exploitation of
it. We have lost a sense of respect for that which is sacred, holy, and mysterious in
our surroundings. Boff (1997) describes the sacred as that quality of things that
fascinates us, speaks to us of the depths of our being, and gives us the experience of
respect, fear, and reverence. In the teachings of Buddha, Earth itself and all of its life
forms, right to the very lowest, are spiritually sacred. Lewandowski (1998) believes
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