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#1499 - Monday - July 21, 2003

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  • Jerry Katz
    The Nondual Highlights. Issue #1499 | Monday, July 21, 2003 | Editor: Jerry Home on NDS: http://nonduality.com/hlhome.htm Home on Yahoo:
    Message 1 of 1 , Jul 23, 2003
      The Nondual Highlights. Issue #1499 | Monday, July 21, 2003 | Editor: Jerry
      This is a special issue devoted to Sacred Groves. There are several links noted. The best one I came across is
      A copy of this is also being sent to the Nonduality Salon list. NDS members may sign up for the daily Nondual Highlights at http://groups.yahoo.com/join/NDhighlights
      View down on Hasne village: 1 sacred grove of whole village (main deity: Gangoba) in front of wooded mountain range at the back; 2 'village', that is cluster of three main upper caste hamlets (Pahliwari, Majhliwari, Warsiwari) and temporary sacred meeting place (Chauhatta); 3 cowherd grove; 4 Thal grove, that is, sacred grove and village of scheduled cast Harijans; 5 paddy fields.

      Sacred Groves and Sacred Trees of Uttara Kannada
      M. D. Subash Chandran Madhav Gadgil
      There has been, of late, enormous interest in the study of
      nature conservation by traditional societies. The protection
      of patches of forest as sacred groves and of several tree
      species as sacred trees belong to the religion-based
      conservation ethos of ancient people all over the world.
      Although such practices became extinct in most parts of the
      world, basically due to changes in religion, and during recent
      times due to changes in resource use patterns, sacred groves
      and sacred trees continue to be of much importance in
      religion, culture and resource use systems in many parts of
      India. Despite many references to the sacred groves and sacred
      trees of India in early literature, the scientific study of
      them was initiated by Gadgil and Vartak (1975, 1976, 1981).
      Gadgil (1985) pioneered the view that sacred groves and sacred
      trees belong to a variety of cultural practices which helped
      Indian society to maintain an ecologically steady state with
      wild living resources. This view has been fortified by many
      later studies (Gadgil, 1985, 1991; Gadgil and Iyer, 1989;
      Malhotra, 1990; Subash Chandran and Gadgil, 1993a; and Joshi
      and Gadgil, 1991). There is also an increasing number of
      studies on the subject, and references to some of them have
      been made in this paper.
      Egrets of the Sacred Grove. Robert Bateman

      Policy and Institutional Aspects of Sacred Groves: Tending the
      spirit, sustaining the sacred
      Anil K Gupta and other Members of Honey Bee network
      There was a Chola king by the name Parivallal in ninth century
      in south India who was very famous for his generosity and
      concern for nature. He was passing through a forest once when
      he felt thirsty. He stopped his chariot near a stream and went
      to drink fresh water and also relax a bit. After a while when
      he came back he noticed some thing that stopped him from
      boarding the chariot. He decided to walk back to his palace on
      foot. A tendril of a creeper ( locally called as nilotpal) had
      grown and twined around the spoke of the wheel. If he moved
      his chariot, the tendril would have broken. Whether the king
      recognized the ‘rights’ of a creeper or his ‘responsibility’
      towards it, is difficult to say but the relevance of such a
      story in a discourse on modern institutions of conservation
      may certainly appear out of place to many ( Honey Bee 1994).
      And yet it is such a discourse that merits our attention in
      the current popular upswing of consumerist and utilitarian
      world. When we seem to price everything and decide to allocate
      conservation priority only on what is considered useful or
      important by the most, the case for not so important and not
      so relevant needs to be made.
      In this paper I attempt such a case. I argue that the concept
      of sacredness is at the very root of our civic consciousness
      and whenever any boundary of sacredness is violated, we are
      reduced to that extent in our civil consciousness. Our humane
      urge to relate to all that we adore, respect and some times
      even fear (of losing) provides some basis of what we consider
      sacred. But memories of some one we love and respect seems to
      ascribe sanctity and sacredness to any thing and every thing
      that we attach that memory with. Is sacredness then only a
      function of individual ability to recall, revere and relate to
      one’s memories? Obviously, sacredness goes beyond individual
      criterion and concern for adorable past. Communities and
      cultures define sacred symbols that grow with time and also
      erode with time. Collective memories, myths, legends and
      spiritual code of conduct evolve over a period of time
      sanctified through sanctions, material as well as moral.
      The traditional ecological knowledge systems continually

      Sacred groves of India
      India has a long tradition of prudent use and wise
      conservation of all resources that are useful to people.
      Forests have been the lifelines for forest-dwelling
      communities since ancient times. One method for conservation
      of this green resource was the creation of sacred groves,
      usually dedicated to a local deity. A traditional means of
      biodiversity conservation, these groves can be considered the
      ancient equivalent of natural sanctuaries where all forms of
      living creatures are given protection by a deity. No one is
      permitted to cut any tree or plant, kill animals and birds, or
      harm any form of life in this area. Ancient Indian texts have
      many references to sacred groves, for example, Kalidaasa’s
      Today, there are only about 1000 square kilometres of
      undisturbed sacred groves, scattered in patches all over the
      country. Only the groves in the remote and inaccessible areas
      remain untouched. While religious taboo protected the groves
      near towns earlier, today they are protected with the means of
      barbed wire fencing or hedges.
      The decline of sacred groves can be attributed to the change
      in social values and religious beliefs as a result of
      modernization and urbanization. The expansion of the market
      economy, which places heavy demand on resources such as
      timber, is another major cause. For most villagers, economics
      is easier to understand than ecology.
      Sacred groves vary in size from a few trees to dense forests
      covering vast tracts of land. These groves are important today
      as they are banks of genetic and plant diversity that have to
      be preserved and sustained. These areas often contain species
      that have disappeared from the regions outside the grove. The
      extant groves are proof that the forests exist not only
      because there are regulations but also because there are

      The Sacred Grove (at Burning Man). Photography by Bryan Frazier

      The Order of Bards, Ovates, and Druids is committed to the
      harmonious relationship of humankind with all the Earth.
      Part of this commitment is expressed in the Sacred Groves an
      Planting Programme effort to plant groves of trees in their
      natural habitats the world over.
      Albuquerque, New Mexico

      I planted my sacred grove in a side alcove of our urban backyard.  When we moved into our home about five years ago, this area, about ten by twenty feet, had been used as a dog run, and then as a wood storage area.  There was a lot of work to be done to make it a place in which I wanted to spend time, but now the trees are growing and after numerous rituals and meditations there, it has a truly magical feel about it.  Here's a brief description:  The area is surrounded by chainlink fence, on which grape, Virginia creeper and trumpet vine grow.  Over the entrance at the south side I've placed an arbor which is now covered with vines.  At the west side, I've placed a wooden bench.  This area is shaded in the afternoon, a blessing in the summer here.  Mornings are cool at all times of the year and the rising sun feels wonderful when sitting in meditation.  It's been a bit of trial and error to find out what trees will do really well in this area, as it's sheltered, and therefore beastly hot on summer afternoons.  Currently I have two cherry trees, a pomegranate bush, a chaste tree (Vitex agnus-castus), a Japanese maple, a smoke tree (sorry, can't recall the botanical name), a mugo pine, a western redbud, a fig tree, a desert willow, a Japanese yew and a blackhaw viburnum.  Other plants include white sage, garden sage, kinnikinnick, pennyroyal, horsetail, lamb's ears, cotoneaster, iris, and ivy.  Entering the grove from the south, there is a circular ritual space, about eight feet in diameter, and a curved pathway that leads to the back of the grove, where I have a small altar dedicated to the resident gnomes.
           We will be moving in the spring (2002) and my greatest sadness is leaving this very special place behind.  I hope the next residents of our home will feel as inspired as I do when they enter there.
           Blessings on your grove planting endevours!

      Sacred Groves as Zones of Peace
      This initiative seeks to re-establish the traditional
      character of the 'Kataragama' initiation and pilgrimage by
      creating a sanctuary for the living tradition in the
      Okanda-Kudimbigala area, within the Yala East National Park,
      part of Deviyange Kaele or God's Own Forest.
      Any geographical site, from a simple shrine or meditation room
      to a national park or an entire community, may become a
      sanctuary if there is a consensus among the people who use
      that site that it should be free from weapons, intimidation,
      terrorism, anger, coercion, bullying and abuse of all kinds
      whether verbal or physical. This is the essence of the
      Kataragama region's traditional atmosphere of inherent grace
      and mercy.
      Like a plant nursery, a Sanctuary or Sacred Grove may be
      regarded as a sheltered environment where peaceful thoughts
      and acts may grow strong enough to be carried forth and
      transplanted into the surrounding social environment. As
      nurseries of consensus or training grounds for new generations
      of peaceful, responsible citizens, sacred groves must play an
      important role in the revitalization of Sri Lanka's
      traditional culture of peace.
      Sacred groves have been an important part of Asia's and the
      world's cultural and spiritual heritage since early humanity
      first recognized the sanctity of the earth everywhere, but
      especially at certain sacred sites. The time has come to
      re-establish a traditional sanctuary, to realize a sacred
      grove or Heritage Conservation Zone, and the Kataragama region
      in terms of its cultural, religious, mythological and
      historical prominence is its logical home.
      Until relatively recent times, there was felt to be little
      need for eco-cultural sanctuaries or formal codes of
      acceptable conduct at sacred sites or shrines. However, with
      the steady intrusion of secular values and with the unbridled
      growth of commercial activity reaching into every nook and
      cranny of society including sacred areas, a consensus is now
      emerging concerning the need to protect threatened cultural
      treasures - traditional communities and their practices.
      As planners and facilitators, the aim of The Living Heritage
      Trust is to tap Sri Lanka's greatest sustainable resource -
      the cultural heritage of its people - and to harness it fully
      to achieve peace-education, non-violent conflict resolution
      and long-term sustainable development for the benefit of
      generations to come.
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