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you know I recall awhile back seeing something that said there were a bunch of websites that had Paula like material with look alikes so this might be some of that stuff. does anyone have any of her old holynature or met-art stuff though?
The fundamental characteristic of an indigenous sense of self is that they are unable to separate individual self from the larger natural community. Laguna Paula Gunn Allen stated that, in the indigenous perspective, "We are the land," is the fundamental basis of Native American life. She goes on to distinguish this relational sense of self from that of the "nature lover," often a characteristic of Western culture. She writes,
Holy Nature Paula
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This is not to imply that Native Americans were unable to distinguish themselves from the rest of nature. The reports of encounters past and present suggest that Native Americans were often highly individualistic people, with a great deal of pride and arrogance. Nor does this argument deny that such an identification did not always lead to positive ecological consequences. Yet indigenous peoples were still able to see themselves as part of some larger community without sacrificing that sense of individuality. Nor does understanding of self-within-whole lead to glossing over differences, especially the differences between individuals. Deloria points out that the existence of differences reflects the Creator's desire and is part of the strength of creation. There is not, therefore, a need "to gain a sense of unity or homogeneity."8 This is a point that often appears to escape some supporters of the deep ecology movement and ecofeminism in their anguished searching for a sense of self that is not fragmented.
Self-identification as part of an ecosophy is a way of recovering from a profound sense of alienation from others and from nature. Alienation is a creeping "unconscious" process to be overcome in a return to a more "wholesome" existence.15 Re-connecting with the world at large, say Naess, Fox, Devall, Sessions and others, means learning to recognize and acknowledge the essential "commonalities" between the individual self and other selves.
Recognizing human interconnections with the rest of nature, perceiving the self as part of larger community, are positive steps. But as far as some supporters of the deep ecology movement have taken it, at least in the context of five billion humans on Earth, the idea of self-within-Self gives little help in making difficult choices: Caribou or electricity. Agricultural lands or marshes. The response to this criticism by many supporters of deep ecology in writing is to call for an assessment of individual circumstances on a case by case basis. This is an inadequate solution. What is required is a more practical grappling of how a sense of self-within-Self works itself out in the real world. It is here that the biggest distinction between Native American worldviews and those supporting Naess types of ecosophies become apparent.
Ecofeminists have also spent considerable time discussing the idea of self. Ecofeminists such as French, King and Leland would agree with supporters of the deep ecology movement that alienation and the separation between human and nature are significant causes of ecological degradation. They are, however, hostile towards the Naess's type of solution of self-within-Self. The hostility is perhaps understandable. As Biehl rather sarcastically notes, when women are asked to become "one" with something, as in traditional marriages, it often means losing their self.22
Saint Jerome tells us that his beloved daughter, Saint Paula, was not only extreme, but obstinate in practising bodily mortifications, and refusing to yield to the advice given her upon that head by her Bishop, Saint Epiphanius; and furthermore, she gave way so excessively to her grief at the death of those she loved as to peril her own life. Whereupon Saint Jerome says: "It will be said that I am accusing this saintly woman rather than praising her, but I affirm before Jesus, Whom she served, and Whom I seek to serve, that I am not saying what is untrue on one side or the other, but simply describing her as one Christian another; that is to say, I am writing her history, not her panegyric, and her faults are the virtues of others." He means to say that the defects and faults of Saint Paula would have been looked upon as virtues in a less perfect soul; and indeed there are actions which we must count as imperfections in the perfect, which yet would be highly esteemed in the imperfect. When at the end of a sickness the invalid's legs swell, it is a good sign, indicating that natural strength is returning, and throwing off foul humours; but it would be a bad sign in one not avowedly sick, as showing that nature was too feeble to disperse or absorb those humours.
So, my child, we must think well of those whom we see practising virtues, although imperfectly, since the Saints have done the like; but as to ourselves we must give heed to practise them, not only diligently, but discreetly, and to this end we shall do well strictly to follow the Wise Man's counsel,and not trust in our own wisdom, but lean on those whom God has given as our guides. And here I must say a few words concerning certain things which some reckon as virtues, although they are nothing of the sort--I mean ecstasies, trances, rhapsodies, extraordinary transformations, and the like, which are dwelt on in some books, and which promise to raise the soul to a purely intellectual contemplation, an altogether supernatural mental altitude, and a life of pre-eminent excellence. But I would have you see, my child, that these perfections are not virtues, they are rather rewards which God gives to virtues, or perhaps, more correctly speaking, tokens of the joys of everlasting life, occasionally granted to men in order to kindle in them a desire for the fulness of joy which is only to be found in Paradise. But we must not aspire to such graces, which are in nowise necessary to us in order to love and serve God, our only lawful ambition. Indeed, for the most part, these graces are not to be acquired by labour or industry, and that because they are rather passions than actions, which we may receive, but cannot create. Moreover, our business only is to become good, devout people, pious men and women; and all our efforts must be to that end. If it should please God further to endow us with angelic perfection, we should then be prepared to become good angels; but meanwhile let us practise, in all simplicity, humility and devotion, those lowly virtues to the attainment of which our Lord has bidden us labour,--I mean patience, cheerfulness, self-mortification, humility, obedience, poverty, chastity, kindness to our neighbour, forbearance towards his failings, diligence, and a holy fervour. Let us willingly resign the higher eminences to lofty souls. We are not worthy to take so high a rank in God's service; let us be content to be as scullions, porters, insignificant attendants in His household, leaving it to Him if He should hereafter see fit to call us to His own council chamber. Of a truth, my child, the King of Glory does not reward His servants according to the dignity of their office, but according to the humility and love with which they have exercised it. While Saul was seeking his father's asses, he found the kingdom of Israel:Rebecca watering Abraham's camels, became his son's wife: Ruth gleaning after Boaz' reapers, and lying down at his feet, was raised up to become his bride.Those who pretend to such great and extraordinary graces are very liable to delusions and mistakes, so that sometimes it turns out that people who aspire to be angels are not ordinarily good men, and that their goodness lies more in high-flown words than in heart and deed. But we must beware of despising or presumptuously condemning anything. Only, while thanking God for the pre-eminence of others, let us abide contentedly in our own lower but safer path,--a path of less distinction, but more suitable to our lowliness, resting satisfied that if we walk steadily and faithfully therein, God will lift us up to greater things.
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