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Rediscovering Ancient Pathways
or over-imaginative, but to them, the spirit world is real. The key point is that indigenous people
have not lost connection to Mother Earth and Nature. They are truly organic in as much as they see
themselves as a small, indivisible part of her. This leaves them open to experiencing and recognising
natural energies, features and entities that the modern Western mind has become totally blind to.
In some respects, nature spirits are a manifestation of subtle energies in our landscape that we,
modern, mechanically minded humans have lost the art of detecting. So it didn’t come as a surprise
to me when Patrick MacManaway, on that subtle energy course in Dubbo, quite naturally began to
discuss the issue of nature spirits. This came about when he began to explain the various forms and
uses of subtle energy.
According to Patrick, not only does this nature spirit world exist, but it is different in different
lands and landscapes. Fairy tales are instructive on how to treat nature spirits; in Scotland, the
Fairy Queen Sidhe, who lives in a sacred mountain, is the boss of nature. People maintaining the
surviving Celtic worldview still see nature sprites and faeries, as real and active, and elsewhere in
Europe, there are elves, gnomes, trolls, wights, pixies, gremlins, gronkydoodles and such that live
in and around rocks, forests, streams, glades and other places. Today, in Norway, for example, there
are still troll-catchers and stories abound of trolls’ visible presence. Ancient people respected these
nature spirits and worked with, or placated, them.
However, Australia is different to Europe and its diverse cultures. After 60,000-plus years of
Australian nature – and spirit – empathic indigenous land management and living, it was inevitable
that the establishment of the frst incomers’ settlement in 1788 would lead to a violent clash of
cultures or hemispheres. A modern Western approach characterised by being rational, cruel, and
exploitative and destructive of the land was imposed virtually overnight. As a result, the ancient
human custodians of the land and their connection to a nature spirit reality suffered displacement
and widespread destruction. In the process, a sacred human–earth bond was broken and displaced
by a destructive, dominating, agriculture which the land had never seen before.
Patrick taught us that the connection to a nature spirit reality needs to be rebuilt and that the elemental spirits are still available. He explained, ‘a landscape that doesn’t yet recognise agriculture cannot
help it’. We can learn from ancient medieval farmers in the UK and Europe who once communicated
with nature spirits and the Earth, once showered them in blessings and, in turn, received their support.
The clear implication is that, frst of all, we need to work empathically with the landscape to regenerate
it by harmoniously and lovingly using its functions. Then, we can work with the various nature spirits
to free up the different earth, soil and other natural energies and elemental associated spirits.
On the long drive home, I had much time to ponder over our three packed and mind-bending days
of lectures, discussion, dowsing and other energetic practices and found myself recalling a line from
Fritjof Capra in The Web of Life: ‘Ultimately, deep ecological awareness is spiritual or religious
awareness’ (Capra, 1997: 7)
REFERENCES
Anon (2012) Volcanic soil improver goes on sale at B&Q. Horticulture Week, June 22, p. 15.
Bradley, J. (2001) Landscapes of the mind, landscapes of the spirit: Negotiating a sentient landscape. In R.
Baker, J. Davies and E. Young (eds), Working on Country: Contemporary Indigenous Management of
Australia’s Lands and Coastal Regions, pp. 2295–2307. Oxford: Oxford University Press.
Callahan, P.S. (1984) Ancient Mysteries, Modern Visions: The Magnetic Life of Agriculture. Metairie, LA:
Acres USA, 148 p.
Callahan, P.S. (1995) Paramagnetism: Rediscovering Nature’s Secret Force of Growth. Metairie, LA: Acres
USA, 128 p.
Capra, F. (1997) The Web of Life: A New Synthesis of Mind and Matter. New York: Harper Collins.
Comerford, K. (2012) Newgrange and the New Science: Exploring the Subtle Energies of Ireland’s Ancient
Neolithic Monuments. Dublin: CTM Books.
Dharmadhikari, N., Rao, A., Pimplikar, S., Kharat, A., Aghav, S., Meshram, D., Kulkarni, S. and Jain, B.
(2010) Effect of geopathic stress on human heart rate and blood pressure. Indian Journal of Science and
Technology, 3(1): 54.
Rediscovering Ancient Pathways
or over-imaginative, but to them, the spirit world is real. The key point is that indigenous people
have not lost connection to Mother Earth and Nature. They are truly organic in as much as they see
themselves as a small, indivisible part of her. This leaves them open to experiencing and recognising
natural energies, features and entities that the modern Western mind has become totally blind to.
In some respects, nature spirits are a manifestation of subtle energies in our landscape that we,
modern, mechanically minded humans have lost the art of detecting. So it didn’t come as a surprise
to me when Patrick MacManaway, on that subtle energy course in Dubbo, quite naturally began to
discuss the issue of nature spirits. This came about when he began to explain the various forms and
uses of subtle energy.
According to Patrick, not only does this nature spirit world exist, but it is different in different
lands and landscapes. Fairy tales are instructive on how to treat nature spirits; in Scotland, the
Fairy Queen Sidhe, who lives in a sacred mountain, is the boss of nature. People maintaining the
surviving Celtic worldview still see nature sprites and faeries, as real and active, and elsewhere in
Europe, there are elves, gnomes, trolls, wights, pixies, gremlins, gronkydoodles and such that live
in and around rocks, forests, streams, glades and other places. Today, in Norway, for example, there
are still troll-catchers and stories abound of trolls’ visible presence. Ancient people respected these
nature spirits and worked with, or placated, them.
However, Australia is different to Europe and its diverse cultures. After 60,000-plus years of
Australian nature – and spirit – empathic indigenous land management and living, it was inevitable
that the establishment of the frst incomers’ settlement in 1788 would lead to a violent clash of
cultures or hemispheres. A modern Western approach characterised by being rational, cruel, and
exploitative and destructive of the land was imposed virtually overnight. As a result, the ancient
human custodians of the land and their connection to a nature spirit reality suffered displacement
and widespread destruction. In the process, a sacred human–earth bond was broken and displaced
by a destructive, dominating, agriculture which the land had never seen before.
Patrick taught us that the connection to a nature spirit reality needs to be rebuilt and that the elemental spirits are still available. He explained, ‘a landscape that doesn’t yet recognise agriculture cannot
help it’. We can learn from ancient medieval farmers in the UK and Europe who once communicated
with nature spirits and the Earth, once showered them in blessings and, in turn, received their support.
The clear implication is that, frst of all, we need to work empathically with the landscape to regenerate
it by harmoniously and lovingly using its functions. Then, we can work with the various nature spirits
to free up the different earth, soil and other natural energies and elemental associated spirits.
On the long drive home, I had much time to ponder over our three packed and mind-bending days
of lectures, discussion, dowsing and other energetic practices and found myself recalling a line from
Fritjof Capra in The Web of Life: ‘Ultimately, deep ecological awareness is spiritual or religious
awareness’ (Capra, 1997: 7)
REFERENCES
Anon (2012) Volcanic soil improver goes on sale at B&Q. Horticulture Week, June 22, p. 15.
Bradley, J. (2001) Landscapes of the mind, landscapes of the spirit: Negotiating a sentient landscape. In R.
Baker, J. Davies and E. Young (eds), Working on Country: Contemporary Indigenous Management of
Australia’s Lands and Coastal Regions, pp. 2295–2307. Oxford: Oxford University Press.
Callahan, P.S. (1984) Ancient Mysteries, Modern Visions: The Magnetic Life of Agriculture. Metairie, LA:
Acres USA, 148 p.
Callahan, P.S. (1995) Paramagnetism: Rediscovering Nature’s Secret Force of Growth. Metairie, LA: Acres
USA, 128 p.
Capra, F. (1997) The Web of Life: A New Synthesis of Mind and Matter. New York: Harper Collins.
Comerford, K. (2012) Newgrange and the New Science: Exploring the Subtle Energies of Ireland’s Ancient
Neolithic Monuments. Dublin: CTM Books.
Dharmadhikari, N., Rao, A., Pimplikar, S., Kharat, A., Aghav, S., Meshram, D., Kulkarni, S. and Jain, B.
(2010) Effect of geopathic stress on human heart rate and blood pressure. Indian Journal of Science and
Technology, 3(1): 54.