permaculture

[Ray Cirino <cobanation@yahoo.com>]

my cat ate an entire population on a private airport and they poisoned the 
gophers during this time. get a little kitty play with him with toy gophers 
under ground as they pop there heads up so the kitty bites. Some kitties wont 
do 
it, so good luck on finding the right one. Snakes are also good.
Ray
 The Great Challenges we now face as a species present the very opportunities 
that are giving birth to Ecological, Psychological, and Spiritual 
Sustainability.




________________________________
From: sals3 <sals3@cox.net>
To: permaculture <permaculture@lists.ibiblio.org>
Sent: Wed, December 8, 2010 7:50:18 AM
Subject: [permaculture] problem gophers

I use to fight and trap gopher for years.  now I only trap around young 
trees. 
they still eat lots of stuff I would like to grow .  I plant new trees in a 
wire 
cage sometime but afraid I will grudle the root.  I want to put in more veges 
.  
.  I got gopher snakes , barn owls nest boxes and they have raised babies, 
cats 
, etc.  I guess  I need to do more container gardens .  any ideas 

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    Transition: The Sacred, The Scared, and The Scarred, By Carolyn Baker

I read with great fascination,Rob Hopkins' critical response 
<http://www.energybulletin.net/stories/2010-12-06/critical-response-michael-brownlee%E2%80%99s-call-%E2%80%98deep-transition%E2%80%99>to
 
Michael Brownlee's November 26 article "The Evolution of Transition In 
The U.S 
<http://carolynbaker.net/2010/11/26/the-evolution-of-transition-in-the-u-s-by-michael-brownlee/>."
 
In it, Rob begins by listing a number of criticisms of Transition in 
recent years and adds that criticism of Transition has been a positive 
process which has helped to shape what it is today. However, he finds 
Michael's proposal to put the sacred at the center of Transition 
"concerning."

Despite my deep respect for Rob and the enormous legacy to which he 
and Transition in the UK have given birth, I cannot be silent about 
his concerns. The first seems to be Michael's assertion that 
Transition initiatives in the U.S. must "declare independence," from 
Transition in the U.K. Here I recall one of the things that first drew 
me to Transition, namely its focus on local solutions based on the 
needs of a particular place. Having been an activist for decades, I 
was beyond disillusioned by groups that claimed to depart from the 
hierarchical, corporate functioning of most organizations of 
industrial civilization but in fact, mimicked them. I was thrilled to 
discover that the Transition model as outlined in the/Transition 
Handbook/, was at long last, a genuine exception to this. In more 
recent months, however, I have started to feel as if a kind of 
creeping corporatism is beginning to emerge which as Michael notes, we 
need to declare independence from. Specifically, what I have noticed 
is an implicit assumption that however Transition is implemented in a 
particular place, it must defer to the leadership of Transition in the 
U.K. and in the U.S. So on the one hand, "declaring independence" from 
a tendency to become monolithic in thinking and action may well be 
necessary, but in no way is this synonymous with renouncing a "spirit 
of collaboration." Throughout Michael's article, I hear a deep desire 
for collaboration, but also for resilience in our approach to 
implementing Transition in the U.S.

As for economics, Rob's argument against putting all his eggs in the 
basket of any one economic theory, misses the point. The point is not 
to choose a particular theory and defend it, but to put all the 
theories he mentioned on the table and engage in deep, protracted 
dialog about all of them. The U.K. is presently enduring a horrible 
winter in which people are freezing to death, losing jobs, police and 
fire personnel are being laid off by the hundreds, and at the same 
time, the nation is facing the same severity of economic meltdown now 
occurring throughout many other industrialized nations. All of this is 
happening in the vicinity of Rob's local place, and one does not need 
to be an economist to understand that conditions are becoming 
increasingly dire all across Europe. Transition initiatives in all 
parts of the world will ultimately find themselves confronted by these 
grim economic realities, and they should be talking about them with as 
much focus as they are directing toward Peak Oil and climate change. 
As frightening as the consequences of Peak Oil will be, the 
consequences of a global economic collapse are beginning to bring 
similar or worse realities to our doors with dizzying speed. In fact, 
currency wars, gargantuan amounts of debt, and a worldwide crisis in 
food production and food prices---all of which are happening now, may 
ultimately make the consequences of Peak Oil seem anticlimactic.

All of this leads up to a statement by Rob that I find appalling: "I 
get a sense from how Michael builds his case in his article that he 
has drawn together all the very worst forecasts of everything and used 
that to underpin his case for 'Deep Transition'." Yet in just a few 
sentences below, Rob admits that he finds the facts regarding climate 
change "terrifying." He then states: "I don't think that one needs to 
exaggerate threats and try and terrify people into a sense of urgency. 
The facts are motivating enough on their own. Indeed there is lots of 
research showing that bombarding people with terrifying information is 
far more likely to lead to a Flight/Fight/Freeze response than to 
constructive engagement. It is rarely an effective approach to 
engaging people in my experience."

This reveals a reality that for me is profoundly disturbing among some 
members of Transition initiatives, namely, an unwillingness to deeply 
analyze the meaning of the word "transition." It comes from a 
sixteenth-century Latin word which means "to cross over." If one is 
crossing over something, it is important to understand what one is 
crossing from and what one is crossing to. Therefore, I personally 
find the word "transition" by itself an inadequate description of our 
current planetary predicament . That is why in my work, I incessantly 
use the words,/collapse, transition,/and/Great Turning,/the latter 
term used by Joanna Macy and David Korten. The historian in me finds 
it necessary to look at where we have been, where we are in this 
moment, and not just where we would like to be in the future. The 
entire process, which I choose to call an evolutionary leap for the 
human species, occurs in stages, and *let's not delude ourselves*: *At 
the moment there is much more collapse going on than transition even 
though it is difficult to know exactly where on ends and the other 
begins.*

At the close of the first decade of the twenty-first century, *we are 
experiencing the collapse of industrial civilization. No matter how 
much we may want to call it "transition", we are profoundly fooling 
ourselves if we are unwilling to use the "C" word*, as I have found 
many members of Transition are. One of the hallmarks of industrial 
civilization is its enculturation into idealism, denial, and frantic 
addiction to progress. We love the rebirth, but we absolutely refuse 
to talk about the death that makes it possible. Oh isn't this 
lovely---we're "transitioning." *Never mind that our entire way of 
life is dying. Never mind how we actually feel about that in our guts 
and in our hearts. Whistle a happy tune because we're "transitioning."*

*I am an enthusiastic supporter of holding a positive vision for the 
future, but not unless I am also willing to stare down the reality of 
the collapse of civilization and all of the adversity that will 
entail.* Here in the U.S. we are shamefully addicted to positive 
thinking as the author and social critic, Barbara Ehrenreich notes in 
her 2010 book/Bright-Sided: How The Relentless Promotion of Positive 
Thinking Has Undermined 
America/.<http://www.barbaraehrenreich.com/brightsided.htm>In it she 
argues that positive thinking in American culture is believing that 
the world is shaped by our wants and desires and that by focusing on 
the good, the bad ceases to exist. Ehrenreich believes this notion has 
permeated our society and that the refusal to acknowledge that bad 
things could happen is in some way responsible for the current 
financial crisis. She, of course, attributes that crisis to many other 
causative factors as well but notes that positive thinking has become 
an integral aspect of corporate and popular culture. American culture 
is deeply afflicted with the delusion that we are exceptional and 
entitled and will always prevail in the face of hardship, and this 
delusion, I believe, fuels the sense of urgency conveyed by Michael in 
his article.
Thus I adamantly disagree with Rob when he states that "the facts are 
motivating enough on their own" to cause us to incisively grasp the 
severity of our predicament. This is an unequivocally false assumption 
borne out by the level of denial that still dominates the psyches of 
humanity both in and out of the Transition movement---a reality that 
lies at the heart of industrial civilization. Because he doesn't seem 
to understand this, Rob defends some aspects of industrial 
civilization as advantageous:

    Also, there are some elements of Michael's analysis that don't
    seem to stand up to historical analysis. For example, he writes
    that "industrial civilisation destroys communities". While on the
    one level this could be argued to be the case from a Robert
    Puttnam/Happiness Index analysis, it is also important to note
    that at present, industrial civilisation is, for much of the
    world, the only thing that feeds, clothes, employs and heats and
    cools billions of people. Yes it is deeply flawed, yes it is
    highly oil vulnerable, yes it is pushing the biosphere to the edge
    of collapse, yes it is grossly unequally distributed, but is
    Transition, at this point, in any position to take over and run an
    alternative infrastructure? To argue that 'industrial civilisation
    destroys communities' is hugely over-simplistic.

First of all, a clarification. It was David Orr, a Post-Carbon 
Institute Fellow, who first stated that industrial civilization 
destroys communities. While it is true that industrial civilization 
provides those things mentioned in the above paragraph, what Rob is 
not addressing and what Michael seems to be attuned to is 
the/paradigm/of industrial civilization---the assumptions, demands, 
roles, and fundamental tenets thereof. Few would counter the reality 
that industrial civilization has provided mindboggling advantages for 
the human species. Because of it, people walk on the moon, penicillin 
has saved millions of lives, and you are reading these words on the 
internet. But*if we do not thoroughly, deeply, assiduously explore the 
price that each of us has paid for these benefits, we will lack the 
capacity to appreciate the extent of our predicament and the urgency 
inherent in it.* For this reason Michael states:

    We will need to tell and retell the story of how we got into this
    predicament. It would be the story of the rise of the Industrial
    Growth Society, and how it has deeply wounded every single human
    living today, and how it has devastated the entire biosphere. It
    would be the story of how we're learning that the Industrial
    Growth Society---in the form of economic globalization---is the
    culprit that has been pushing us to the brink of The Long
    Emergency, the brink of economic collapse, even the brink of
    civilization's collapse.

On Page 79 of the Transition Handbook, at the beginning of the chapter 
"The Heart," one reads:

    I think alongside an understanding of the issues, it is important
    not to pretend that we can keep our awareness of these issues on a
    purely intellectual "head" level, but that we need to address the
    "heart" too, acknowledging that this is disturbing information,
    that it affects us, and that how it affects us in turn shapes how
    we respond---or don't.

Later on the same page, we read, "Ultimately, at the heart of this 
section is the understanding that the scale of this transition 
requires particular inner resources, not just an abstract intellectual 
understanding."

Yet throughout this entire section "the heart" is not defined. What is 
it? Obviously, in this context, it means much more than the physical 
organ. Thus I must reflect on the irony that when Rob states in the 
second paragraph of his article that Michael's use of the word 
"sacred" is never defined, the Transition Handbook has never really 
defined "heart" except intuitively. We have clues in that particular 
section of the Handbook, but no explicit definition. So I suspect that 
if Rob wants to fully comprehend what is meant by "sacred," he would 
do well to deeply contemplate the ambiguous term "heart."

At its inception, the Transition movement went to great lengths to 
avoid a reference to the sacred or spirituality. At that time, this 
circumvention was probably appropriate. The point Michael is trying to 
make, it seems, is that because Transition and the world are evolving, 
such avoidance is no longer congruent with humanity's dire predicament 
which now necessitates digging deeper into the core of the human species.

I began researching Peak Oil, climate change, and economic collapse in 
2002, and in 2007, well in advance of the unleashing of an official 
Transition movement, I came to understand that the ramifications of 
these were so enormous that they were literally *challenging our 
species to look more incisively than ever before in human history not 
only at its place in relation to the earth community, but into its 
very essence.* In fact, I realized that these daunting challenges 
would ultimately confront humans with *the fundamental question of 
what it means to be a human being inhabiting planet earth*. It became 
increasingly clear to me that *these challenges were no longer simply 
challenges of energy, climate, economics, or politics, but that in 
fact, they were profoundly existential.* I came to understand that if 
we follow the reverberations of them into the farthest reaches of the 
human psyche we will confront something greater than the human ego and 
the rational, linear mind. In fact, *we will confront the mystery at 
our core and at the core of the human community at large*. Thus,*I 
began viewing the collapse of industrial civilization not as a 
calamity befalling the human species, but rather as an opportunity for 
humanity to become a uniquely new species---that as a result of 
navigating the loss of the way of life as it had known, it would 
become a species that could never again permit the kind of existence 
on this planet that industrial civilization has created.*

Consequently, in 2009 I published/Sacred Demise: Walking The Spiritual 
Path of Industrial Civilization's Collapse/. 
<http://www.amazon.com/Sacred-Demise-Spiritual-Industrial-Civilizations/dp/1440119724/ref=sr_1_1?ie=UTF8&s=books&qid=1291843894&sr=1-1>I
 
actually felt reluctant to publish the book because I assumed it would 
be ignored at best and reviled at worst. Too depressing, too truthful, 
too demanding? Much to my surprise, Sacred Demise has been widely read 
around the world and touted as a book that offers tremendous 
inspiration and motivation at the same time that it clearly elucidates 
collapse, transition, and the Great Turning.

So now you may ask, what do/I/mean by "sacred"? For me, the word 
simply means "something greater" that is at the core of humanity and 
the earth community. The mathematical cosmologist,Brian 
Swimme<http://www.brianswimme.org/>speaks of/conscious 
self-awareness/, that is to say, the universe being conscious of 
itself through the human species. To grasp the implications of this 
notion, we need only ask a few simple questions: *What would our world 
be like if human beings understood and lived as if they are the 
universe being conscious of itself? What would be the implications in 
energy, environment, economics, health, law, education, human 
relationships, and relationships between humans and non-humans?*

The dictionary offers many definitions of/sacred/; one of them is/set 
apart/. We speak of "sacred time," "sacred places," and sometimes ask, 
"Is nothing sacred?" Perhaps some part of us knows that completely 
irrespective of religious dogma, there is something in each of us that 
is "set apart"----that cannot be touched by and is in fact greater 
than any of the challenges we face. And therefore, I must disagree 
with Rob when he states:

    For me, if Transition has done one thing well over the past 4
    years, it has been the designing of an approach that comes
    uncluttered by much of the baggage that has encumbered
    environmental responses over the past 30 years. These responses
    have often been perceived as being smug, judgmental and against
    lots of stuff without a very clear idea of what it is for./The
    Transition idea has spread into businesses, organisations,
    Councils, the media and so on, as an idea that is simple to
    understand and accessible to people from all manner of mindsets.
    Making a central and explicit connection with the 'Sacred' would
    be a sure-fire way to consign Transition back to the left-field,
    far away from businesses and communities everywhere./

Peter Senge <http://en.wikipedia.org/wiki/Peter_Senge>, an American 
scientist and director of the Center for Organizational Learning at 
theMIT Sloan School of Management 
<http://en.wikipedia.org/wiki/MIT_Sloan_School_of_Management>, one of 
the world's noted masters of organizational development utilizes "the 
sacred" in much of his work with businesses worldwide. Like Rob, he 
speaks of the "head, heart, and hands" approach to our humanity. 
InKosmos Journal 
<http://www.kosmosjournal.org/kjo/backissue/f2003/senge-on-science.shtml>Senge
 
writes:

    ...head, heart, and hands. People have said it in many different
    ways. Chinese culture has three different traditions: Taoism,
    which is physically based; Confucianism, which is relational or
    the social philosophy of the heart; and Buddhism, which is more
    mentally centered.
    We have a tremendous imbalance in our schools with so much
    emphasis on the pure development of the intellect. Rationalism is
    the dominant worldview today. The primary example of this is the
    economic worldview that basically says no person does anything
    unless self-interest is involved and the benefits exceed the
    costs. It's not very enlightened or thrilling, but that's
    rational-economic man.
    Also we are aware that we are part of nature. We are physical. We
    live in a body, and that is in a process of continual
    construction, so we are tied to the unfolding of the universe.
    Every seven years every cell in the body is replaced. We have a
    very deep sense of connection to nature. I don't know of anyone
    who hasn't had a profound experience in nature. So that kind of
    naturalism or physicalism is a critical part of our nature. I also
    think that learning is nature. The best definition of learning I
    know isTom Johnson'
    
<http://books.google.com/books?id=bUk--5jBCloC&pg=PA296&lpg=PA296&dq=Tom+Johnson+learning+is+a+process+of+discovering+and+embodying+nature&source=bl&ots=l4blvQTIkA&sig=KCr-TbCN_giQ7Wm74thRcbuTYeQ&hl=en&ei=Nrf-TJOcJIa-sAP_1pCwCw&sa=X&oi=book_result&ct=result#v=onepage&q=Tom%20Johnson%20learning%20is%20a%20process%20of%20discovering%20and%20embodying%20nature&f=false>s:
    "Learning is a process of discovering and embodying nature's
    patterns." What is walking? It is discovering and embodying a
    pattern of mobility that nature makes possible for this particular
    physiology. Humanism, the third worldview, points to our life as a
    journey of becoming a human being, which includes but goes beyond
    the physical and the mental aspects of existence.

I quote Senge as an example of an increasing number of high profile 
individuals in businesses and organizations who view the sacred as an 
integral aspect of optimum functioning in their endeavors. Yet another 
example is theHolacracy <http://www.holacracy.org/>model, the motto of 
which is "liberating the soul of organizations." Thus to assume that 
"Making a central and explicit connection with the 'Sacred' would be a 
sure-fire way to consign Transition back to the left-field, far away 
from businesses and communities everywhere" is probably a very 
inaccurate assumption. Increasingly, American businesses and 
organizations are incorporating aspects of "the sacred" in their 
leadership training models.

Rob tells us that the word "sacred" would be divisive among Christian 
and Muslim groups and that atheists and agnostics would be alienated. 
On the contrary, that has not been my experience. In fact, in 
workshops I have conducted on my book/Sacred Demise/and in coaching 
sessions and conversations I have had with individuals who identify as 
Christian, agnostic, or atheist, I have witnessed in them a profound 
interest in exploring and experiencing the sacred in nature. Often, 
this interest leads to a more profound exploration of inner 
transition---yes, "deep transition."

Moreover, what I notice in my work with Transition and 
Transition-related functions is that *there is an insatiable hunger at 
the core of most of the people I encounter for the sacred in relation 
to the Transition model. *They consistently report that their 
connection with the sacred buoys and inspires them, enhances their 
resilience, and helps them navigate the losses that seem ubiquitous in 
the current declining milieu. Most importantly, people report that 
they have grown weary of charts, graphs, and scientific articles on 
Peak Oil, climate change, and global economic collapse and while they 
are looking at these issues head-on and working hard in their 
Transition initiatives to make their communities resilient, they now 
crave a deeper sense of meaning and purpose and a rich relationship 
with the sacred and the entire earth community.

As Rob notes, *we are well into the end of the age of oil, and climate 
change realities are "terrifying." Converging with these two crises is 
a global financial catastrophe that shows every indication of 
worsening. As humans confront the severe consequences of these 
concurrent crises, which are likely to play out differently in 
different places, what preparation is the Transition model offering us 
to navigate the unprecedented emotional and spiritual trauma that is 
already manifesting in many parts of the world?* Suicide and 
depression rates are dramatically elevated in all parts of the 
industrialized world. Energy descent action plans, awareness raising, 
and reskilling---all of the superb logistical strategies that the 
Transition model provides are necessary for enhancing our physical 
survival, but they are woefully inadequate for addressing what is 
likely to be a planetary crisis in meaning among our species. The 
Transition model has provided a skeleton for this preparation with its 
heart and soul aspect. Going forward from here, we must now focus on 
the sacred by adding flesh to these bones, and each initiative will do 
this differently. In the process, we "reskill" the human interior for 
the daunting journey of collapse, transition, and Great Turning.

I feel blessed to be part of a heart and soul group that has met 
regularly here in Boulder, Colorado for over a year. We have evolved 
and continue to evolve by experimenting with new practices in addition 
to utilizing a book study as a springboard for our discussions. Among 
the members of our group, most of whom are deeply involved in other 
aspects of Transition, the hunger for a safe place to share feelings 
about collapse and transition is palpable, and in the process of 
discussion, we are building nurturing, supportive relationships.

According to Rob, Michael asserts that "it is our belief if you're not 
spiritually connected to the Earth and understand the spiritual 
reality of how to live on Earth, it's likely you will not make it." He 
argues that this approach would permanently alienate a massive 
proportion of the people we're trying to reach. What must be noted, 
however, is that it is not Michael who makes this assertion but rather 
the Native American elder, Floyd Crow Westerman, quoted in Michael's 
article. In this statement, Westerman succinctly captures the 
fundamental wisdom of indigenous traditions whose "transition" model 
kept them thriving for thousands of years. Although indigenous 
cultures are not utopias and have their own issues to deal with, their 
lived experience throughout the world has been that *disconnection 
from the sacred in nature has mitigated against survival and has 
facilitated the creation of the paradigm of industrial civilization.*

*There can be no Great Turning without the collapse of the endless 
growth model and a transition from that model to a new paradigm and a 
new culture. As much as we all wish for a seamless transition, reality 
dictates that we will not "tiptoe through the tulips" of a Transition 
movement into resilience and self-sufficiency without great suffering 
and painful loss. Anyone who pretends otherwise or inserts earplugs 
upon hearing this statement is greatly deluding him/herself.*

Yet this demise of an earth-murdering, soul-murdering paradigm is 
nothing if not sacred---set apart, unique, and resonant with the core 
of our humanity and the wisdom of all other species whose human-caused 
misery may be alleviated as the structures and systems of industrial 
civilization disintegrate.

Unfortunately, what I hear in Rob's critical response is a great deal 
of fear of that which can only be partially defined because it is 
inherent in a great mystery which demands that we recover from our 
addiction to Western, Cartesian, rational, linear thinking. While I do 
not advocate disowning our phenomenal left-brain capacities, they are 
insufficient and woefully inadequate in the face of the 
species-transforming upheaval that is profoundly shifting the tectonic 
plates of the human soul and perhaps the earth itself.

And so it is that another way of putting those letters S-A-C-R-E-D 
together comes in the form of the word S-C-A-R-E-D. T*o open ourselves 
to something greater and something beyond the rational, scientific 
mind---something that cannot be contained within the bounds of our 
"civilized" paradigm, is indeed scary. We must have compassion for 
ourselves when we are afraid to go there, yet we must find the courage 
to do so.* Feeding our addiction to the rational and the optimistic is 
understandable because of our enculturation. As a result of it, we may 
fear that if we entertain the deeper meaning of words like "sacred" or 
"spiritual," we will become irrational, dogmatic ideologues. Many of 
us have witnessed the irreparable damage done by organized religions 
throughout history, and such words may remind us of it.

Additionally, I sense from Rob's comments a distinct fear of how 
Transition is going to appear to the rest of the world. While on the 
one hand this concern is legitimate, it presents a very tricky edge 
which if not skillfully navigated could lead or perhaps has already 
led to a kind of old paradigm corporatism. In other words, one can 
fret so much about how one is perceived that one soon finds oneself in 
a black hole of constant image management. A personal story may be 
appropriate.

As stated above, I have been researching what have come to be known as 
"Transition issues" since 2002. When I first began writing and 
speaking about them, I was perceived as nothing less than certifiably 
psychotic. Today, at least 80% of what I forecasted is now our current 
reality, and I frequently hear from people who want to apologize to me 
for their derision of the information I shared. Hundreds of other 
researchers were also addressing these issues at that time and long 
before---people like Colin Campbell, Mike Ruppert, Dale Allen 
Pfeiffer, Megan Quinn Bachman, Richard Heinberg, Vicki Robin, to name 
only a few, and now standing on the threshold of 2011, we have all 
been transformed from prophets of "doom and gloom" to very accurate 
historians. We could have chosen instead to obsess about our images 
and become silent. Certainly some people did choose to do just that 
because it was too risky to do otherwise, and that was and is 
everyone's right. However, I believe that the Transition network 
should concern itself much less with image and political correctness 
and *emphasize the kind of reskilling and preparation for which people 
in one's local place are crying out.* If that includes a hunger for 
"deep Transition," then so be it. Subsequently, as the consequences of 
economic collapse, Peak Oil, and climate change intensify, the 
naysaying masses are likely to be approaching Transition in droves for 
assistance. This is not to say that image is totally irrelevant, but 
under the influence of a paradigm which is mostly about image, with 
very little substance, we must be extremely cautious when establishing 
our priorities.

Thus, it may be that humanity now finds itself on the edge of a 
precipice---pushed to that edge by the collapse of the old paradigm, 
but terrified to either leap or scale the sides of the cliff for fear 
of losing our intellectual footing. Neither move will be easy because 
another word comprised of these letters S-A-C-R-E-D, with the addition 
of one more letter is *S-C-A-R-R-E-D---a word that describes all of us 
who have managed to navigate the wounding of the endless growth, 
slash, burn, pillage, and plunder paradigm. Yet we must not allow our 
fear and wounding to preclude a deeper exploration of the sacred.*

One aspect of the scarring is either/or thinking which may for example 
conclude that if people are hungering for "deep Transition" what they 
were experiencing before was "shallow Transition." Fully grasping the 
concept of evolution precludes making such binary judgments. Whether 
we name it "deep" or "shallow" is irrelevant. *What matters is that 
the course of events in the past three years is now dictating a fresh, 
new approach that does indeed place inner transition at the core. Is 
the Transition model sufficiently expansive for this endeavor? Are its 
creators, caretakers, and collaborators willing to confront their 
scare and their scars sufficiently so that a discerning exploration of 
the sacred will enable an evolutionary leap for Transition and the 
human species?*

-- 

Keith Johnson
"Be fruitful and mulch apply."
Permaculture Activist Magazine
PO Box 5516, Bloomington, IN 47407
(812) 335-0383
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- Local Growers Guild <http://www.localgrowers.org/>
- Permaculture & Regenerative Design News Blog 
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- Transition Indiana <http://transitionindiana.blogspot.com/> - Blog 
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- TransitionBloomington.org <http://transitionbloomington.org/>

- TransitionBloomington.ning <http://transitionbloomingtonind.ning.com/>
- The Gardeners' World Blog <http://theecosystem.blogspot.com/>
- Renaissance Farm and Permaculture Center 
<http://bloomingtongrowers.locallygrown.net/growers/show/212>
- Bloomington Permaculture Growers Cooperative 
<http://bloomingtongrowers.locallygrown.net/>
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<http://bloomingtonpermacultureguild.blogspot.com/> - Calendar 
<http://my.calendars.net/bloomingtonpccal/>
- Switch to Solar Power the Easy Way 
<http://www.jointhesolution.com/KeithJ-SunPower>