Forgotten Roots

by Karol Kolbusz

  Secondly, we need to learn how to accurately identify and describe emotional states. This useful skill not only makes it easier to handle negative emotions, but also helps us understand each other. If someone states that they were feeling “bad” the other day, the exact emotion they might have experienced was exasperation, remorse or grief. Reading fiction books is a good way to increase our emotional vocabulary. Apart from that, we should pay close attention to how others behave and cautiously try to interpret the motivation behind their actions. Do not let fear prevent you from enjoying life but remember to remain ever vigilant for subtle signs of sociopathy in your closest surroundings, in order to prevent being caught off-guard and realizing once it’s too late. Above all, take shelter in spiritual practice. If you manage to balance mindful contemplation and selfless action, you will achieve absolute control over the shape of your thoughts, words, and deeds. This is the most effective weapon against demoniac persons.

  On off-roading

  Were we required to characterise this age of ours by any single epithet, we should be tempted to call it, not an Heroical, Devotional, Philosophical, or Moral Age, but, above all others, the Mechanical Age.

  – Thomas Carlyle[26]

  One beautiful autumn afternoon a man called Kevin went on a short hiking trip. The vivid colours of the foliage filled his heart with joy, as he was walking on a country lane that led through the woodlands. He found a secluded spot where he sat and attempted to meditate for a while. The growing serenity inside him was suddenly broken by a distant growl. Not even a minute had passed by when a group of men on quads and motorbikes appeared from around the corner. Kevin was not the only one that was disturbed by their unexpected intrusion. The infernal noise coming from their vehicles made the spirits of the forest cry in pain.

  ***

  Over the last two decades or so, we have witnessed a growing interest in pursuing off-roading activities. Many men decide to buy vehicles such as jeeps, pickup trucks, quads or dirt bikes and drive on rural, unpaved roads, tracks, and paths. What is motivating them to take a drive off the beaten track? The hobby in question is without a doubt one of many modern substitutes for masculine heroism. It allows men to experience a feeling of thrill and a rush of adrenaline. Driving their vehicles gives them a sense of control and accomplishment when they get to where no one has ever been before. Others perceive off-roading as an opportunity to kill time or to prepare for survivalist situations. In my opinion, however, off-roading is one of the most environmentally damaging and pointless recreational activities. In this short essay, I am going to point out some of its darker sides and explain why I think that off-roading in the wilderness should not be allowed.

  Mountains, forests, and other natural environments of (more or less) pristine beauty, are places where we rest and reconnect with our inner selves. The artificial rumble of the combustion engine is the last thing we want to hear there. There is enough unhealthy noise in the cities; why, then, would we want to pollute the countryside with it? The noise caused by off-road vehicles is not only unpleasant to our ears – it scares off wild animals and disrupts their diurnal cycles. Furthermore, the inevitable emission of exhaust fumes drastically reduces air quality in formerly pristine habitats. Driving in the wilderness causes long-lasting damage to the landscape: soil displacement and compaction may leave hiking trails impassable. This is also linked to the sedimentation of streams. The excessive input of mud, sand, clay, and pebbles into water has a dramatic impact on aquatic ecosystems. The continuous deposition of sediment means that less space is available for animal and plant life. Light penetration is reduced, thus affecting the efficiency of the plants' ability to photosynthesise. Last but not least, off-road vehicles damage plants and spread noxious and non-native weeds into wild habitats.

  Is it worth destroying our natural environment just to have some childish fun, then? A vast majority of adult men never grow up. They replace their toy cars with mechanical gadgets, but they never change on the inside. They become obsessed with cars, motorbikes or quads – often to the point where they prioritize them over relationships with other human beings. They may use elaborate excuses and justifications for behaving in such a way, but in the end these are just immature hobbies. Besides, owing to the cult of speed and convenience in our modern society, a lot of people are so used to comfort that the idea of walking instead of driving is inconceivable to their modern minds. Therefore, I am convinced that using off-road vehicles for recreational purposes should be completely banned in forests and mountains.

  On Hiking

  The feats of audacity, risk, and conquest as well as the disciplines of the body, the senses, and the will are practiced in the immovable, great, and symbolic mountain peaks and lead men to the realisation that all in man is beyond himself.

  – Julius Evola[27]

  Far, far away, somewhere in the mysterious land of Svíþjóð[28], a man named Thorsten was ascending a mountain. His hair shone brightly in the afternoon sunlight. Thorsten, being a lion-hearted warrior of herculean frame but also a well-known researcher of ancient traditions, perceived the ascent as a terrific opportunity for strengthening his own body and spirit. The lonely, dome-shaped peak was illuminated by the warm glow of the westering sun. It loomed out of the wild and desolate moorlands, from which, suddenly and with a plaintive cry, a lone buzzard rose up high in the sky. Thorsten trod incessantly through the treeless, barren slope, strewn with erratic boulders. With every step he took, he grew stronger in his struggle against the mountain.

  ***

  Going on a hike is the perfect alternative for mindless and environmentally destructive off-roading. Even a short excursion to the nearby hills will help you burn extra calories, improve your respiratory system and build strength in your muscles (especially of the lower body). Besides these (and many other) ways that hiking can improve your physical health, the activity in question has proven to be beneficial on a psychological and emotional level. Numerous studies confirm that trekking in nature has a positive impact on our attention span. The reasons for this are simple – we are forced to tread carefully and concentrate on our steps, otherwise we risk falling or even injuring ourselves. Furthermore, deep in the wilderness our senses are no longer bombarded with so many stimuli. Activities such as listening to enchanting birdsong, observing the fabulous shapes of the clouds moving across the blue sky, or admiring the beauty of pristine, wooded landscapes, effortlessly capture our attention. As long as we don't attempt to photograph everything around us (as explained in my essay on alienation), exposure to natural environments will tremendously increase our attention span, reducing mental fatigue and stress at the same time.

  The key aspect of hiking is verticality. An ascent is a psycho-physiological form of purification, and its different stages resemble rising from the lower to the upper parts of the body. As we begin to climb the mountain, we gradually rise above the impure and hectic elements of day to day life. On the steep slopes, we push our muscular stamina to its ultimate limits. Finally, at the peak of the mountain, the crisp air of the heights cleanses our thoughts, sharpens our senses, and broadens our mental horizons. The absolute stillness that haunts the mountain heights is utterly terrifying to the spiritually impoverished athletes of our days, for it breaks the spell of their feverish mania for ceaseless activity and noise. Their approach to hiking is overwhelmingly quantitative – they conquer the silent mountain peaks just for the sake of setting new records. Completely oblivious to the goal of inner, spiritual realization, clad in expensive and fashionable sportswear, determined to prove their own athletic proficiency, they march toward the peaks like lifeless machines. The problem with the modern man is that he no longer pays any attention to what is invisible to the senses and to what does not produce immediate gratification or income. Thus, his interest in hiking is of a purely physicalistic nature.

  As we can see, the impoverished forms of heroism, such as off-roading and competition-oriented trekking are devoid of any spiritual sig
nificance. The alternative is mindful hiking, which combines action and contemplation. How does it work? Before we set out from home, we define a clear goal of connecting with the more-than-human world on our trip. This includes contemplating the natural beauty of our surroundings, but also recognizing the metaphysical importance of the mountains.

  Traditionally, many peaks were considered holy and regarded as the abodes of the gods. Their majesty, hermetic inaccessibility, and proximity to the heavens inspired feelings of awe and reverence. In ancient Greek religion and mythology, Mount Olympus was believed to be the legendary home of the principal deities of the Greek pantheon. Jupiter was worshipped in the Alps at the Great St. Bernard Pass, where a temple dedicated to him (he was known there as Jupiter Poeninus) was erected during the reign of the emperor Claudius. Vosegus, depicted in Celtic art as a huntsman, was a tutelary deity of the heavily forested Vosges mountains (Vosego silva) in eastern Gaul. Mountain peaks and prominent hills, symbolically associated with permanence and immovability (which are traditionally masculine, solar principles), were sometimes sites of royal and political power. Such was the case with Dunadd in Scotland, the coronation site of the early medieval kings of Dal Riada. The Hill of Uisneach was the mythical navel of Ireland (comparable with Axis Mundi), where according to The Book of Invasions the earliest partition of the island took place.

  A mindful hiking trip resembles a pilgrimage in the sense that we set off with an intention of seeking inspiration, healing, and tranquillity in what lies beyond us. The calmness of the heights brings our inner selves closer to the primordial state of unity with the Earth. As we experience a fleeting glimpse of metaphysical reality there, we slowly realize that nature is full of living, sentient beings. The mountain peaks teach us humility and help us strengthen our connection with the divine. This is a powerful antidote for wistfulness and existential despair.

  On forests

  And into the forest I go, to lose my mind and find my soul.

  – John Muir

  An old Norwegian man called Theodor was picking mushrooms in the early hours of the morning. In his left hand, he carried a large wicker basket. A narrow path, cushioned by a patch of damp, spongy moss, led through a mist-covered woodland glade situated in the middle of a coniferous forest. The birds were chirping loudly and the woodpeckers were drumming on the trees continuously. Amidst the withered ferns, golden chanterelles and chestnut-brown boletes were fearfully hiding from human sight. Theodor, being a sensitive, deeply spiritual person, practised compassion toward all living beings, however; he avoided picking too many mushrooms, or mushrooms that were too young, because he wanted to give them a chance to replenish in time for next autumn’s harvest.

  ***

  Many people do not consciously think about the crucial importance of trees for our life on Earth. Our existence would not be possible without forests, for they produce most of the oxygen that humans and other living organisms breathe. They also regulate the way our natural environment functions. They have a tremendous impact on climatic factors such as temperature, wind, precipitation, soil, and noise, to name a few. Since the dawn of humanity, we have been venturing deep into forests in order to extract timber and firewood. Edible mushrooms, herbs, berries, and wild animals have nourished our bodies and kept us alive. However, the dwellers of concrete jungles are so detached from nature that they can think of forests only as a commodity. Once the modern man becomes ensnared in the illusory cult of civilizational progress, he begins drowning deeper and deeper in the cesspool of materialism, until all his noble qualities become atrophied. In his arrogance, he morally justifies deforestation as long as it generates income.

  In every pre-Abrahamic, Indo-European culture from Ireland to India we can find a plethora of evidence of sacred reverence for trees. In the ancient times, forests and woodlands were perceived as enchanted places, alive with visible and invisible sentient beings such as elves, fairies, and dryads. Many religious rituals and ceremonies took place in secluded groves with old trees. The gods in the Sumerian Epic of Gilgamesh were supposed to dwell in the great cedar forest of the Zagros mountains of Iran. The Avestan scriptures mention the major battle that occurred near the "White Forest" (spaēitita razura). It is suggested that the whiteness of the forest may represent either the pistachio groves of Iran[29] or the birch forests north of the river Jaxartes (Syr Darya). Interestingly, the ancient Iranians were probably among the first peoples to introduce codified laws related to forest management and tree protection. Herodotus reports that during his military expedition to Greece, Xerxes found a beautiful plane tree that he decided to decorate and put under the care of a guardian. Their sacred reverence for trees can be seen in some reliefs at Persepolis, which depict cedar and cypress trees. The cypress, being a strong and resilient evergreen, symbolizes vitality, immortality, and grandeur. It is the tree of life that bears a certain resemblance to the Norse Yggdrasil.

  Many centuries ago, Europe was covered with endless forests. Unfortunately, the march of civilizational progress has led to trees being cut down in the hundreds of millions. In Ireland, deforestation has gone so far that the image of the Emerald Isle being covered with anything other than grasslands and bare hills has survived only in folklore from the distant Celtic past. The sense of sanctity of trees was central to the beliefs of the ancient Celts. Vast woodlands were frequently personified and protected by tutelary deities, such as Arduinna of the Ardennes Forest or Abnoba of the Black Forest. The Brehon Laws in early medieval Ireland classified trees and shrubs into groups of economic worth and protected them from being injured or cut down by imposing penalty fines on the culprits[30]. The seven noble trees (airig fedo) were: oak, hazel, holly, yew, ash, pine, and apple trees. The second category consisted of the so-called peasant trees (aithig fedo): alder, willow, hawthorn, mountain ash, birch, elm, and wild cherry trees. Lower yet in the classification were the scrub trees (fodla fedo): blackthorn, elder, spindle-tree, whitebeam, strawberry tree, aspen, juniper. Finally, to the least valuable class (losa fedo) belonged: bracken, bog-myrtle, furze, bramble, heather, broom, wild rose. Study of tribal names and place names throughout the Celtic world reveals an enormous richness of names etymologically derived from trees. One of the seven noble trees, yew (eburos), being an evergreen, was considered a symbol of longevity and immortality. On the other hand, its poisonous qualities are also well-attested in Celtic mythology and Roman sources. Julius Caesar wrote that king of the Eburones, Catuvolcus, committed suicide by poisoning himself with an extract from the yew tree[31]. Examples of names related to yew included: Eburākon (York), Eburones (a Gaulish tribe), Eochaill (Youghal in County Cork, Ireland), and Eburobriga (Avrolles, France).

  Classical authors inform us that the esoteric doctrine of druidism was taught in secluded oak groves (drunemeton). Pliny the Elder describes a ritual, in which druids clad in white robes climbed a sacred oak, used a golden sickle to cut down the mistletoe growing on the tree, and sacrificed two white bulls[32]. Sacred reverence for oaks, intricately linked with the cult of the thunder god, was also common to other European cultures. The ancient Greeks worshipped Zeus in the sanctuary at Dodona, where a holy oak tree grew, until it was cut down when Emperor Theodosius declared Christianity the official religion of the Roman Empire. Oaks were also consecrated to Jupiter, the chief deity of ancient Romans. Corona civica, a military decoration given to a soldier who had saved the life of a fellow citizen, was a wreath made of oak leaves or acorns. Aulus Gelius explains the choice of this tree in his Attic Nights[33], by stressing the life-supporting role of oak trees. Indeed, acorns were not only used to feed pigs, but they were also roasted and ground into flour. The oak wood was famed for its strength and durability. From a more metaphysical point of view, however, those adorned with oak crowns were protected by the divine Jupiter. The poet Ovid mentions that an oak wreath was set above the emperor Augustus' door[34]. Thor, the thunder god, appears as the central figure in Germanic religious beliefs. There is a strong association be
tween the worship of Thor and sacred groves. According to the 8th century Life of Saint Boniface, a sacred oak consecrated to Thor was located in a grove somewhere in the land of the Hessians. Another forest dedicated to Thor was known as Caill Tomair ('Thor’s Wood'), located near Norse Dublin. More traces are found in several place names in Anglo-Saxon England. Examples include: Thunres leah in Hampshire, Thunreslea in Essex, and Thursley in Surrey. The place-name element leah means 'grove' or 'woodland glade'.

  The purpose of the above historical review was to demonstrate the extent to which ancient Indo-Europeans venerated trees and woodlands. Their highly respectful attitude to nature directly disagreed with the Abrahamic worldview, and Abrahamic missionaries committed heinous acts of vandalism at sacred groves in an attempt to eradicate heathen religions. The sanctity of forests has been forgotten in the modern world. It is high time to change the way we see and interact with them. First and foremost, modern ecology has to be grounded in a higher, metaphysical tradition. Had we perceived woodlands as sacred spaces alive with personality, rather than just mere clumps of green matter, we would have never allowed the massive deforestation of entire countries to take place. For this reason, the felling of oaks, yews, ashes, and other culturally important tree species has to be reduced to a minimum. Off-roading in the wilderness should be banned. Furthermore, we have to start thinking of littering in forests as equal to leaving rubbish in churches and temples.