Every part of the earth is scared to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every clearing, and humming insect id holy in the memory and experience of my people. The sap which courses through the trees carries the memories of the red man.

  The white man’s dead forget the country of their birth when they go to walk among the stars. Our dead never forget this beautiful earth, for it is the mother of the red man. We are part of the earth and it is part of us. The perfumed flowers are our sisters. The deer, the horse, the great eagle, these are our brothers. The rocky crests, the grasses in the meadows, the body heat of a pony, and man—all belong to the same family—

   The shining water that moves in the streams and the rivers is not just water but the blood of our ancestors. If we sell you land, you must remember that it is sacred, and you must teach your children that it is sacred and that each ghostly reflection in the clear water of the lakes tells of events and memories in the life of my people. The water’s murmur is the voice of my father’s father.

  The rivers are our bothers, they quench our thirst. The rivers carry our canoes, and feed our children. If we sell you—[the] land, you must remember, and teach your children, that the rivers are our brothers, and yours, and you must henceforth give the rivers the kindness you would give any brother—

  The air is precious to the red man, for all things share the same breath: the beast, the tree, the man, they all share the same breath. The white man does not seem to notice the air he breathes. Like a man dying for many days, he is numb to the stench. But if we sell you [the]—land, you must remember that air is precious to us, that the air shares its spirit with all the life it supports—

[If we sell you the land]—the white man must treat the beasts of this land as his brothers. I have [heard about]—a thousand rotting buffalo on—[a] prairie, left by the white man who short them form a passing train.— [How can ] the smoking iron horse— be more important than the buffalo that [red men] kill [only enough of] to stay alive?— What is man without beasts? If all the beasts were gone, men would die form a great loneliness of spirit—[W] hatever happens to the beasts soon happens to the man—

This we know—the earth dose not belong to man, man belong to the earth— All things are connected like the blood which unites one family. Whatever befalls the earth befalls the sons of the earth—Man does not weave the web of life, he is merely a strand in it. Whatever he does to the web, he does to himself. Whatever he does to the web, he does to himself.

(Quoted from Seed, J.et al., Thinking like a mountain, pp. 68-73.1988. New Society Publishers. Reprinted with permission.)

^_^  Environmental Psychology中引用的一段, 写得不错,普及一下印地安人的朴素环保概念。这让我想起藏民对于山和水的虔诚崇拜,这种视拟人化的情感,带有某种原始的宗教因素,狂热,激情。最早的祭祀,有着神秘意义的祭祀,是对巫术的崇拜。我想起大汶口那个烧有史前人类,拉着手围成一圈图案的陶碗。构图简单,乍看生动可爱。实际上应该是人类对于神秘自然的最早拜模。通过巫术祭祀,表现对于自然力量的敬畏。这大概就是朴素的“环保”理念。

而禅里对于自然的融合,超越了之前的原始认知。毋宁说是儒雅而思辨的。将世界分为几个空间,人要进入一个无限的空间才能得以自由。那个空间和自然间有某种隐秘的关联。个体变得不再重要,唯有融入那个自然氛围,才能获得心的顿悟。这里没有佛家,消除欲望的含意。只不过借由表面的宗教行为,获得一种生存之道。

胡乱云云--

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