Commentary on Reading Buhner’s Ensouling Language

Review by Karl Schlotterbeck, MA, CAS, LP - Archdruid

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Karl Schlotterbeck

I first heard of Buhner’s writings when a shamanic teacher recommended one of his earlier books, [amazon_link id="B004WLCSC6" target="_blank" ]The Lost Language of Plants [/amazon_link]  (2002 by Chelsea Green Publishing). In that book he wrote about the deep relationship between humanity and the natural world and how much of our human world is not only losing its ability to communicate with the natural world, but also altering it through our use of pharmaceuticals, most of which pass through the body unchanged into the environment.

[amazon_image id="1594773823" link="true" target="_blank" size="medium" ]Ensouling Language: On the Art of Nonfiction and the Writer's Life[/amazon_image]

Buhner advocates knowing things so deeply that there is a response from them. It is an active and interactive perception that does not just see, but is also aware of being seen by what, to the blind, is a lifeless object.

Thus, he advocates more than a writing style, but a deep way of being that has escaped many of the schools of psychology that purport to help us, and most of the religious movements that want to tell us how to live. He asks for nothing less than an awareness and integration of the imaginal, feeling and thinking realms – not just having emotions and thoughts, but developing the capacity to feel into a subject, to be able to touch something from a distance – a form on non-physical touch. He calls for integrity and being aware where one’s baggage interferes with one’s intent, and the kind of choice one has to make about reality.

Writers in our time are caught up in a great conflict between two competing worldviews. It is in many ways the great problem our species now faces: whether the world is alive, filled with intelligence and soul, or whether it is just a ball of resources hurtling around the sun, there for our use in any way we see fit. (p. 370)

This, of course, has implications regarding what rights and responsibilities we grant corporations, social movements, governments, trees, stones and soil. Our treatment of the vulnerable will reveal who we are; and we begin to see a link among women, children, the elderly, ill, homeless, poor, mentally ill – and the environment. Do we recognize value and worth only when something (or someone) is of use to us? Only for what can be mined from it? Or do we walk through the world with respect and honor, recognizing that we are part of a community – not only of people, but of spirits, creatures, stars and the earth itself? Thus, the act of writing, when done well, reflects a deep awareness (both objective and subjective), and deals honestly with suppositions about the nature of life that must be examined, decisions about the distribution of power (in all its forms) that will be healthy for a community, and how we place value on people and things, and whether one can actually tolerate truth.

In America there is debate about whether corporations have the same privacy rights as actual human beings, or whether real people have a right to know the truth about how the power of wealth is used to influence their lives; there is debate about the role of government in business, economic and sexual worlds, and about who has what responsibility for the vulnerable, and whether we as a community care at all about who owns our natural resources and who can profit from them.

Unfortunately much of the debate is framed in sound-bite-sized thoughts passed around with shrill commentaries, avoiding any deep thinking or examination of principles beyond surface allegiances. Instead, we have packaged opinions manufactured by both sides of the debate, poured into our media outlets with a force dependent not on their truth but on the wealth of their backers – as if the more times it is said the more true it must be.

This debate is healthy and necessary; its execution, however, has been dishonest. The Cup of Truth will have been shattered many times over; the Goddess of the Land will have withdrawn her favor at the lack of honor in too many leaders; tribal lords in the form of corporate bosses and religious tyrants run amuck like warlords who justify their predatory nature with religious, political or anarchic clichés under cover of some self-appointed “divine” mandate. This is not so different from Middle Eastern countries with their hunger to free control from an autocratic power only to be faced with tribal warlords who will fill the vacuum. The ordinary people who want to live, want to raise their families and protect their children, to do some honest work and to enjoy what this world’s beauty has to offer are used for fodder in military, political and economic warfare. It seems little different from what is happening here in America: we can see the dissatisfaction in things as they’ve been here.

In Western culture, it may well be the poets, writers and other artists who have been carrying the mantle of Druidry, seeking obedience to their gods, celebrating the life found in all of nature, and reminding us of the truths lost in media onslaught, the race for the next dollar and the manufactured propaganda of our politicians, corporate behemoths, separatist militias and religious movements.

Any piece of Nature, broken off, immediately begins to degrade. Everything here in this place is meant to be biodegradable (including ourselves). (p. 368)

What might all this mean for Druids? I propose that we should expect honest, evidence-based and respectful debate. There’s hardly one answer here, but some application of the principles of Truth, of Honor, and of Courage should carry some weight – perhaps to inspire us to hold our leaders (both governmental and business) accountable to community values, to the ancestors, and to the Natural world that we share and hope to pass down to our children. This is not an easy road. If we honor truth, we must honor it not only in our own positions, but also where it might be found in the position of our “enemies.” In America, it seems we have two great forces: one shaped by its fear, hatred and drive for conformity; and one by its guilt, lack of commitment and spinelessness.

It’s not the assertions of the right or the left that is my first allegiance, but what keeps us in healthy relationship with Nature, what honors our ancestors and what brings me alive. Is what I profess consistent with reverence for the Nature Spirits that, from the beginning of time, have given us the means to live? Does it honor our ancestors, which includes our elders who are soon to become ancestors, and the children for whom we will one day be an ancestor? Are my philosophies worthy of the gods I say I worship? If we approach this with honor, with truth, with awareness and integrity, it would be of great service to ourselves, our families, our communities, our world, our relationship with the Otherworld, and our Druidism.

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This entry was posted in Henge Happenings, HH #91, Reviews and tagged , , by Karl Schotterbeck. Bookmark the permalink.

About Karl Schotterbeck

Archdruid Karl Schlotterbeck, MA, CAS, is a longtime student of the Druid way (including the Druid grade of OBOD), a shaman, drummer, and licensed psychologist. He was elected Archdruid in July of 2009. He is the author of Living Your Past Lives: The Psychology of Past-Life Regression (iUniverse 2002 revision), The Karma In Your Relationships (iUniverse 2003), and Lion of Satan, Lion of God (co-author), and other manuscripts in progress. He lives in Minnesota with his wife, children and assorted animals.

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