Sustainable Living & The New Mythology

An ironic twist to the localization movement throughout Cascadia, the Plastique Sea is a moving permaculture experiment, a bobbing and rolling decentralized government with a flag and a rowdy group chant. SeaOccupy? The Plastique Sea Barge Tribe is another example of community initiation in the post-Transition era. 

“How do we make our share of Cascadian Barterbucks?”

Read New Myth 26

“Shapeshift Threshold Reverie”. Interview with Maila T. Davenport PhD, AltarPlaces.org, Portland.

By Willi Paul, openmythsource.com

“I am so pleased that people are bringing story and myth back into active culture – they have been stowed away on dusty library bookshelves for too long! We live in a world whirling in story, and most often anymore they are held in a solitary word – word as hologram, code, oral image. Who says we no longer use pictographs?” MD

The Cascadia Funnel and the Last 3 Eras on Earth.New Myth 25 by Willi Paul, openmythsource.com

“To our ancient ancestors, the end of the great cycle was for all intents and purposes, the end of time. Astronomers and sages throughout history could only dream of being alive at this time….” — Scott Lampman, writing in New Global Mythology Group

* * * * * * *

Verg Han has a perplexed look on his face as he returns to his sleepy daughter and their home made yurt from his regular community elders meeting. It wasn’t that “too many damn meetings” thing he usually flaps about. Tonight one of the permaculturist pass around a diagram that depicts the next three eras that humans and their planet face.

“Is it about the end of the world papa?” She already had a copy of the graphic that the elders discussed tonight.

“How’d you get it?” he sighed.

“Tanya slipped it through the floor.”

Relli was twitchy, like a fish out of water.

“No, not the end of the world, Honey, more like the beginning of a new one.”

Not the usual stories, poems or a new myth this tonight. This message reads more like a prediction. A foreshadowing with huge implications.

“We are already in the Transition Era, Relli. You know the struggles we have with water and maintaining food supplies. Not to mention the dark forces….

“Yes.”

The elders see a “clearing time”, or the Chaos Era, ahead where the old world control structures with fight for control of diminishing resources. It is not clear if he Light Network will have to choose sides and enter this fight.

“What will happen to Cascadia?”

“We are just not sure. We are stronger as a region now and we know that our principles will guide us.”

“Permaculture values, Dad?” And those from Transition and the new mythic elements, too.”

“Yes, remember those ideas from your class – transmutation and of integration — are key. “

“Write down your ideas and concerns on the three eras so your teacher can discuss them with you at school this week.”

“Care for the Planet, Pop.”

“And blessed are the People, Honey. Nite.”

 New Permaculture Myth #14 Video: Trabajo Calling at Yuba Rock, 2029 A.D. by Willi Paul, openmythsource.com

Watch the video!

At 2 o'clock each afternoon, no matter the weather, Tribal Council and work crew leaders mass at Yuba Rock for the day's Calling. Roles and relationships have morphed heavy since the last draught. Water Tech, Seed Holder, Nature Beam, and Sky Healer are gathered yet again, much in demand. Each chosen man or woman in service waits in the dust of the sandals and bare feet that came just 12 hours before.

Email and most electricity-based computing -- including the internet - expired with the last ounce of corp. sponsored electricity back in 2025. Solar panels are tables. Printers are like dinner and dancing black-heels, buried artifacts -- there is no paper left to print on.

Yuba Rock was named for a river that most never drank -- or dipped in. The snake skin shed trace of the bottom course is full now full of tumble weeds and run away beans from the upland Tribe. Getting any water from the ground, air or sky is more prayer than permaculture.

The role of Alchealer is part shaman part cheerleader, part leaf reader. Alfonsio-Black Snake was elected "Alch" to probe and connect tribal resources with the land, neighboring tribes and his people. Sort of "human trading post meets pony express" he finds the odd metal bits and flower pots as resourcer.

"Here Rachel," he calls when his turn comes 'round at the Calling. The current Tribal Manager warms a bit.

"Have any rituals or stories come in from the back lands, Alch?"

"Hmm." Yes, a new morning up-cheer from our friend Moon Crow two Tribes to our south, if you please?"

Dirt, Rock, Soil, Brush, Compost!

Love, Seeds, Roots, Leaves, Fruit!

Lay, Rest, Breathe, Stretch, Run!

Seek, Collect, Chop, Cook, Eat!

Dirt, Love, Lay, Seek!

Rock, Seeds, Rest, Collect!

Soil, Roots, Breathe, Chop!

Brush, Leaves, Stretch, Cook!

Compost, Fruit, Run, Eat!

The Tribe learns the Alchealer's simple round and heads off to find their helpers and evening tasks, his transmuta-trance complete.

Journey to Cascadia:

Building a New Global Mythology

  Willi Paul, openmythsource.com © 2012

Designed & Produced for the 2012 Study of Myth Symposium

“Mapping Future Myths for the Transition” Work Shop

 I N D E X

 Prelude

New Myth #17: Shamanator & the Cob Fire Hearts

Introduction

The Road to Cascadia

Bed Rock

Cascadia

New Global Mythology Model (version 1.0) Overview & Detail

The Mythic Elements

[A] The Five New Alchemies and their Transmutations

                [1] Sound: Rock Music

                [2] Landscape: Permaculture

                [3] Spirit: Transition Movement

                [4] Community: Localization

                [5] Religion: Dark Green Religion

[B] Universal Archetypes

[C] The Hero

[D] Initiation – Personal & Community

[E] Instincts

[F] Triggers

[G] The Internet

[H] The Sacred Path

New Myth #21: Noah’s honey rust fortress (“junk yard permaculture”)

 Resources

* * * * * * *

Prelude

New Myth #17: Shamanator & the Cob Fire Hearts

Unstable condition, a symptom of life,
Of mental and environmental change
Atmospheric disturbance, the feverish flux
Of human interface and interchange

Leave out the fiction, the fact is, this friction
Will only be won by persistence
Leave out conditions, courageous convictions
Will drag the dream into existence
“Vital Signs” (edited) - RUSH

Introduction

The 24’ octagonal community cob oven bears up, a statue on a reshuffled stone base in the middle of center court. The daily alchemy of the Tribe is energized by the cooking, meeting / planning, education, ritualizing, and yoga play around the oven. It serves as central heat, bread cruster and fire spirit.

* * * * * * * *

Straw was born into the bone crunching water crisis in Sacramento back in 2015 and tie-dyed her jeans cutting buds in a Salinas pot farm way back in 2020. A green tea Cali girl who rides a dinged-up 4 foot, mind warped skateboard. History to her boils down to the occupy-fueled NORCAL econo-crash and the firestorm at the Chevron refinery that buried the City Richmond and the telescope folks in the surrounding hills.

In 2020, currency is your word. Tribe labor feeds the collective soul.

In 2021, the Tribe occupied the JP Penny Mall.

The old Pennys Mall lost all of its bargains, security guards and petroleum tentacles long ago and no one cares that the TransPerm Tribe explorers took over the center court area in what some call an “eco-observatory.” Straw keeps inside the Mall property all of the time, relishing the few skylights covered in barbed wire; there are crops to tend on the roof and predators to scan in the militarized zone that once was a parking lot.

Straw’s day to day schedule is been fueled by the big cob oven and her continuous initiation by the Shamanator:

• Mornings – Baking / Study
• Afternoons – Yoga / Farming
• Evenings - Community Meal / Tribe Meetings
• Late Nights – Singing/ Dancing / Myth Writing

The Tribal member who takes the role of the Shamanator is debated and elected every seven months and no one can repeat the role unless they there no other interested  people. The Shamanator is the fire wood captain for the cob oven. He/she is responsible for heating the center court and family places, for the daily bread, warming the young and old muscles at yoga and tickling the sky lights at the late evening rituals.

Inserted into the side of the great cob oven is a plague that references one of the three original permaculture ethics:

“Care of People.”

Care of People is about ensuring the well being of both individuals and communities. As individuals, we need to look after ourselves and each other so that as a community we can develop environmentally friendly lifestyles. In the poorest parts of the world, this is still about helping people access enough food and clean water, within a safe society. In the post-crash world, it means redesigning our unsustainable systems and replacing them with sustainable ones. This could mean working together to provide efficient energy sources or providing shelter. When people come together, friendships are formed and sustainability becomes possible.

Straw watches Shamanator stir the glowing wood inside the oven with ease, as the smoke wisps up and out the covered vent in the roof. This process, often called community alchemy by the Tribe, symbolizes the transmutation of wood, fire and oxygen into local energy and the recycling of elements when burned. It is through transmutations of this sort – physical to chemical to spiritual – that alchemy supports growth in consciousness. As a community, the Tribe participates in all phases of activity and feedback, including honest evaluation.

The mighty cob oven is the primary social engine for adaption and evolution in the re-purposed Mall. The oven’s flame is as sacred to Straw as the permaculture team’s inputs and outputs on the roof.

There are few parents and fewer babies in the Tribe. Mentors and friends work withShamanator and the Council to re-write the social codes and psycho babble from the creaking demise of capitalism. Nature is now guide and value-generator; health care, crop engineering and the arts are heavily influenced by Biomimcry. Songs about composting and pesticide-free grains often fill the cob oven arena doing ritualizing. The Mall is the transmutation chamber and the great oven the soul fire.

Straw is rising, the new soulbread from the community heart – in a quest for love and justice in the Permaculture Age.

* * * * * * * *

 The Road to Cascadia

As a green certified business and sustainability consultant, I launched PlanetShifter.com Magazine on Earth Day 2009 to build a database of interviews and articles about innovation, sustainability, and the mystic arts. My bliss was renewed in 2011 when I designed openmythsource.com to produce new mythic stories with modern alchemies. My work now focuses on what is sacred is to us, the community building power of permaculture and the transformative energy in the new alchemy (ex: soil, sound, digital) and global mythologies. Please see my ground breaking Myth Blog for the Joseph Campbell Foundation and pioneering videos on YouTube.

Key initiations as I prepare for my workshop at the 2012 The Study of Myth Symposium include: Mythic Map: A Transition Tool for Creating Culture, Chrysalis Songs for The Permaculture Age: Transmuting the New Myth, Alchemy, Symbols & Sacred, and Mythic Mandate: online workshop & documentary. My 24 new myths champion permaculture heroes in transition on mythic journeys in Cascadia.

Bed Rock

Rees’ assertion is that we are trapped in a collective cultural mythology oriented around the idea of boundless economic growth, and that the powerful narrative of this mythology has behaviorally, institutionally, politically and socially disabled us from honestly confronting the foundations of global un-sustainability. Therefore, he argues, we only come up with diversionary, gimmicky, peripheral or subsidiary ways of dealing with the challenge – because our primary motivations are precisely wedded at a deeper level to a cultural mythology that itself is at odds with sustainability… when what we really need is afundamental paradigm shift.

The mythology of sustainability, unlike the classic myths, was created with an electronic, mediated backbone or Internet. Not in My Backyard (NIMB) is now Not on My Earth (NOME); watch it on You Tube. Sustainability is fueling a shift in global consciousness and may create a new set of fears and songs and stories that could be just what the new mythologists ordered. Indeed, the practice of sustainability could be seen as quasi-religious to many. Why? Because so many of us have ditched our birthright religions with nothing else to substitute for the Sunday mass. Or because protecting Mother Nature is now a priority of such grand proportion causing some to blend a “hybrid of Wicca and Quakerism” in attempt to fuel a new set of global spiritual rites of initiations, traditions and “holy passages”.

Journey to Cascadia is grounded in the alchemies from the post-1960’s: anti-war, eco-friendly, Occupy – and in the present Apocalyptic Era (see New Global Mythology Model (version 1.0). Key to this journey is that I do not give much (if any) power to biblical or classical myths, acknowledging some symbols and conflicts. Cascadia is the result of the the global ecological disaster that is now underway: water shortages, war for oil, toxic seeds and greed at all levels in society. The primary vision underpinning my24 new myths is that a post-apocalyptic survival awaits us and we need to be prepared. We desperately need new triggers and heroes to undertake community initiations and journeys to start the chapter of eco-human!

The term “mythology” can refer either to the study of myths (e.g., comparative mythology), or to a collection of myths (a mythos, e.g., Inca mythology). In folklore, a myth is a sacred narrative usually explaining how the world or humankind came to be in its present form, although, in a very broad sense, the word can refer to any traditional story. Myths typically involve supernatural characters and are endorsed by rulers or priests. They may arise as over-elaborated accounts of historical events, as allegory for or personification of natural phenomena, or as an explanation of ritual. Myths are transmitted to convey religious or idealized experience, to establish behavioral models, and to teach.

The New Global Mythology Model that is building Cascadia uses most of the functionality in the definitions above but adds several important updates in this over-mediated, unsacred, and Nature-at-risk Apocalyptic Era. The New Global Mythology Model also facilitates the creation of new myths by both individuals and communities with new initiations and five new alchemies. Mythology, whether in the form of new poems, stories, or songs, requires a new spiritual search engine to go with the Universal archetypes. The journey is supported by mythic elements from rock music, permaculture, the Transition movement, localization and dark green religion – and the support of thesacred that comes with them. Whether or not the new myths from Cascadia are “positive” or “negative”, it is clear that critical lessons from present conditions on Earth – and honest, realistic visions of the future – are revealed.

Cascadia

“In 2015, Northern CA, Oregon & Washington seceded from the United States of America in a sacred coup d’état fueled by a feverish localism bent, new agriculture values and Transition spirits. That same year the new Union, called Cascadia, created a network for the protection of non-GMO seeds and other food sources, using decommissioned bomb shelters, root cellars and other protected underground spaces. Only a select few saw the coast to coast civil war with Monsanto Corp. ripping through the rest of the country the following year.”

New Global Mythology Model (version 1.0)

Overview & Detail

Detail:

The Mythic Elements

[A] The Five New Alchemies and their Transmutations

By alchemy, I mean the transmutation of ideas and spirit into action. By recharging and sharing a new set of alchemies, we can support collaboration, visioning and planning for the Permaculture Age. Each new alchemy guides us at various tasks and emotional levels: from the individual to group to the planet. I feel that there is a recognizable spirit-charge or alchemy supporting permaculture principles across all cultures. Many experience the process of alchemy through sound and visual art. Look for new songs, dances and rituals based on permaculture practices.

There is no new mythology without alchemy. As our consciousness is raised and the elements connected, transmutation is possible. Alchemy can be mediated, voice activated, and Nature-fueled. It is love in action, the glue that makes myth universal. Powerful myths are shared fights and common solutions to the Big Challenges. Myths are also road maps or clues (examples) for the seekers and visionaries. We need to understand the power of the five alchemies in the new myths before “hearing” them. This journey to Cascadia or back to Oakland is precisely what Campbell advocated and is the hard work that we cannot afford to shun. It is dangerous to decry a Hero before the sweat is spilled and the information tested and shared. 

[1] Sound: Rock Music

As for rock music, we hear and see symbols through rock music and art. Band names and titles of records and songs contain important cues, many political or humorous, but some for “mythic punch.” Album art work is the first to be interpreted and often carries the same meaning all over the world. When musicians combine song lyrics with complimentary symbols, mythic meanings are reinforced and deepened. Symbols and metaphors are the seeds, our invitation to the feast. And many symbols, like numbers and colors, have ancient meanings and universal power. Joseph Campbell might have asked at this point: Do we know the power of these symbols? Have we lost our connections to the mythic reservoir?

I now wish to build upon the powerful ideas of Joseph Campbell with the New Global Mythology Model that allows us to create, sing and share new myths that support the post-apocalypse.

[2] Landscape: Permaculture

Permaculture draws from several disciplines including organic farming, agroforestry, integrated farming, sustainable development, and applied ecology. The primary agenda of the movement has been to assist people to become more self reliant. Permaculture is both an emerging global social building tool and alchemic augur for the new Cascadian myths.  I earned my PDC or permaculture design certificate in San Francisco during the summer of 2011.

The following core principles of permaculture also weave a scared thread in Nature for many adopters:

Care of the Earth: Provision for all life systems to continue and multiply.

Care of People: Provision for people to access those resources necessary for their existence.

Setting Limits to Population and Consumption: By governing our own needs, we can set resources aside to further the above principles.

 [3] Spirit: Transition Movement

The Transition Movement is a vibrant, grassroots movement that seeks to build community resilience in the face of such challenges as peak oil, climate change and the economic crisis. Transition alchemy represents one of the most promising ways to engage people in strengthening their communities against the effects of these challenges, resulting in a life that is more abundant, fulfilling, equitable and socially connected.

Recently several key themes have emerged from Transition:

Seriousness and urgency. There is a growing and indisputable recognition that our collective predicament is far more serious and more urgent than many of us had been willing to actively contemplate.

Emergence or what Christopher Alexander calls “Unfolding,” the evolutionary process by which the universe itself self-organizes, finding profound and practical lessons in how to catalyze Transition alchemy in our communities. I am in the process of learning about what is emerging in the Transition movement itself. In my community and groups, we’re discovering what is emerging in – and through - us.

Self-organization. I am also beginning to learn the meaning of “self-organization,” which is actually a core principle of Transition, though little discussed. I am discovering that catalyzing self-organization of a community around re-localization or Transition is entirely different from community organizing!

Permaculture principles and ethics. We’re also beginning to understand how essential the principles and ethics of permaculture alchemy are to the Transition process. This alchemic translation will become increasingly important over time, because Permaculture is based on a very deep understanding of how life works.

New Cosmology/Universe Story. Man of us are also diving deep into the story of the evolution of the Universe, of the Earth, and of life itself. As Thomas Berry explains, this New Cosmology “explores the contemporary, scientific story of the origin, nature and function of the Universe from its beginning, through its galactic phase, its supernova events, the shaping of the solar system, Earth, life, human life and self-reflective consciousness as a single, unbroken series of events.” Alchemic transmutation on a grand scale. New Cosmology is helping us to recover our sense of the sacredness of life itself, and our fundamental connectedness with the processes that make life possible.

Pattern Language. As an important adjunct to the New Cosmology, we’re beginning to discover the importance of the patterns of evolution itself – the alchemy and patterns of wholeness and healing.

Inner Transition/Heart & Soul. Finally, I appreciate the alchemy of Inner Transition, what is frequently called “Heart & Soul”, the recognition that Transition in the outer world cannot occur without an Inner Transition.

[4] Community: Localization

Key ideas in the localization of community include:

Healthy Food. This is all about my backyard and working with other urban gardeners! Our food needs to be fresh, healthy, and locally produced and marketed.

Personal Responsibility. Localization mandates increasing levels of self-sufficiency, to the betterment of my family, neighborhood and town. It is now our challenge to support local ventures and local talent.

Shifting Politics and Capital. I can now exert some influence on my local schools and businesses. This produces a significant portion of the goods, services, food, and energy they consume from its own local endowment of financial, natural, and human capital. Regional and local funders must loan more to area businesses, keeping the community and feedback in mind. Localization alchemy hopes to restore an efficient balance between local production and imports.

Environmental Impacts. I need to focus on local and community vs. larger, national efforts and projects. Not just about reducing greenhouse gas emissions, but how the human and natural eco systems support each other on a daily basis.

 [5] Religion: Dark Green Religion

“Since the publication of Rachael Carson’s Silent Spring in 1962, environmental alarm has intensified and become increasingly apocalyptic. Meanwhile, nature-related religion has been rekindled, invented, spread, and ecologized. A great deal of this religious creativity has been dark green, flowing from a deep sense of belonging to and connectedness in nature, while perceiving the earth and its living systems to be sacred and interconnected. Dark green religion is generally deep ecological, bio-centric, or eco-centric, considering all species to be intrinsically valuable, that is, valuable apart from their usefulness to human beings.

“This (dark green) value system is generally:

(1) based on a felt kinship with the rest of life, often derived from a Darwinian understanding that all forms of life have evolved from a common ancestor and are therefore related;

(2) accompanied by feelings of humility and a corresponding critique of human moral superiority, often inspired or reinforced by a science- based cosmology that reveals how tiny human beings are in the universe; and

(3) reinforced by metaphysics of interconnection and the idea of interdependence (mutual influence and reciprocal.”

(Excerpt from Dark Green Religion by Bron Taylor, p. 13)

[B] Universal Archetypes

An archetype is always some sort of structuring principle that lies outside of everyday consciousness and, when it emerges suddenly, exceeds all of my subjective expectations. Archetypes guide my perceptions and behavior, often without my awareness.

“Archetypes are found everywhere, as their symbols are a language of the mind, taken to different frequencies of thought and connected to each other by the collective unconsciousness. There are individual and universal archetypes. You become aware of them in meditation, dreamtime, remote viewing or other out-of-body experiences, when you doodle on a pad, crop circles or landscape art, other art forms, jewelry, hieroglyphs, a logo, on a billboard, anywhere at all. Archetypes can also be auditory, a tone, a series of notes, a harmonic. Reality is a series of metaphors set into motion by the synchronicity of archetypes we experience.” Christian Gerike, New Global Mythology Group

[C] The Hero

The Hero’s Journey is a pattern of narrative identified by the American scholar Joseph Campbell that appears in drama, storytelling, myth, religious ritual, and psychological development.  Campbell describes the typical adventure of the archetype known as The Hero, as the person who goes out and achieves great deeds on behalf of the group, tribe, or civilization. The hero who accepts the call to enter a strange world must face tasks and trials, either alone or with assistance. In the most intense versions of the narrative, the hero must survive a severe challenge, often with help. If the hero survives, he may achieve a great gift or “boon.” The hero must then decide whether to return to the ordinary world with this boon. If the hero does decide to return, he or she often faces challenges on the return journey. If the hero returns successfully, the boon or gift may be used to improve the world.

[D] Initiation – Personal & Community

In all five active alchemies in the apocalypse era, both personal and community initiations are necessary in the New Global Mythology Model. Initiation is change:  from one geographic place to a new place or moving from an old perspective to a new one, initiations are often difficult to understand and execute. A new political campaign or permaculture event may involve a community initiation!

Key Questions: if there is no initiation, am I learning anything? What does risk have to do with initiation? Who is controlling the initiation?

[E] Instincts

In 1919, Jung wrote: “Instincts are typical modes of action”, while “archetypes are typical modes of apprehension”; instinct and archetype “determine one another”. The instinct drives the behavior pattern, while the archetype apprehends the environmental and/or physiological conditions under which the instinctual behavior is an appropriate response. No instinctual behavior will be initiated unless its archetype “apprehends” the necessary conditions.

[F] Triggers

An archetype triggers an instinct. Some personal and community initiations can also trigger instincts. Instincts also help create new alchemies for each era.

[G] The Internet

The Internet has speeded up the rate of initiation and mythic element creation and sharing since the 1980’s. The Internet has also speed-up up global consciousness raising and distribution and story synthesis. I have written 24 new myths I less than a year and many have read them.

[H] The Sacred Path

“I have long been of the opinion, based on my anthropological knowledge of tribal rituals, that it is the information that maintains life that is the sacred, i.e., sacred = life -maintaining information; and, the relationships that maintain life are the sacred, i.e., sacred = life-maintaining relationships. In communications systems theory, very simplified, there is a sender, a transmission channel, and a receiver. When those elements are engaged in the transmission of information regarding life-maintaining relationships, there is a sacred experience. So I would say that when we are engaged in this communication process, the sender/receiver/transmission channel/information are the quantification of the sacred, the tools if you will, and the actual relationships are the qualitative of the sacred, the feeling – the numinous, the experience of the One/All.” Christian Gerike, New Global Mythology Group

* * * * * * *

New Myth #21: Noah’s honey rust fortress (“junk yard permaculture”)

“Have you ever sat near a roaring brook and felt refreshed, been cheered by the vibrant song of a thrush or renewed by a sea breeze? Does a wildflower’s fragrance bring you joy, a whale or snow-capped peak charge your senses? You did not take a class to learn to feel these innate joys. We are born with them. As natural beings, that is how we are designed to know life and our life. Dramatically, new sensory nature activities culturally support and reinforce those intelligent, feelingful natural relationships. In natural areas, backyard to back country, the activities create thoughtful nature-connected moments. In these enjoyable non-language instants our natural attraction senses safely awaken, play and intensify. Additional activities immediately validate and reinforce each natural sensation as it comes into consciousness. Still other activities guide us to speak from these feelings and thereby create nature-connected stories. These stories become part of our conscious thinking.”    – On Connecting with nature: An Interview with Mike Cohen

* * * * * *

“Are you the resistance or the enforcer?”

“Depends on what you have to loose, girl.”

“Up periscope, Noah?”

“Yepper. Now where is that darn critter?”

* * * * * * *

A circuit of safe huts

Noah’s shinny green donut hole of rusting cars and trucks from the occupation world now rings his psyche and permaculture visions like a boa constrictor wrapping around a freaked-out chipmunk. Some folks call the place “D-Troi.”

His particular version of the safe hut concept is just one of many designs that were established to help keep leaders and vendors safe as the Transitionites continue rebuilding the people and towns in Cascadia. Zeek and Molly’s tree house and vertical garden is next on the path, 12 miles north, fit with pulleys to get up and the across the Blue river.

“None of them dark light bastards can get into my place but that raccoon sure can, he is an egg thief to beat all.”

“There he is!”

Noah never meant to be part of the Transition, it just sorta fell on his head. Strange people just started showing up with food and seeds and he bartered his security. He had to make a choice between bad times and better values. His junk car collection is now a 14’ high ring of old gas guzzlers, tires and dead chrome. One has to know where the tunnel is to access the place.  He considers himself the king of sheet mulch. The soil in the space is long gone toxic from the rust of old times and technologies.

He trades in honey, wire and hub caps, batteries, fabrics, wind shields, tires and salty stories.

Noah’s camp is more like an ameba, built with multiple rings: gnarly steel and mashed-down upholstery; a food forest ring, junk cars, then the commons. A semi-chaotic, semi-integrated / biodegraded ecosystem with bees and honey.

Herbs dangle in old pots and starter plants are snuck into tires. The cob oven smokes up on one end of the commons and solo tents ring the other. Noah can pull a patch work awning over the space if rain wets the place.

Junk yard permaculture – with a sacred twist.

* * * * * * *

Tires are beat drums, hub caps percussion

While the coon waddled back to his own hole in the woods, other humanoid creatures arrive around dusk for the new Moon ritual. The cob oven is repurposed this night as the heart torch for Nature visions.

The center space is kickin’ with dust and whirling ankles.

Chanting, arms entwined in a circle, the howls and imaginations of the dancers boil into One.

A time to revolve, give thanks and spin some Love.

To share the story of future now.

* * * * * * *

 Resources

(A) Join New Global mythology Group discussion: http://www.depthpsychologyalliance.com/

(B) The first 24 new myths: http://www.planetshifter.com/node/1855

(C) Five Methods to Write New Global Myths:

 [1] The openmythsource.com first online workshop:https://www.youtube.com/watch?v=AuGQKFe_d4A&p=0FAEA97D12725FB0

[2] The first face-to-face openmythsource.com workshop:http://planetshifter.com/node/1948

[3] “The Mythic Sound Scape Constructor Process:”

http://openmythsource.com/2012/05/20/sound-symbols-archetypes-the-power-of-myth-an-alchemic-journey-with-nature-begins-willi-paul-openmythsource-com/

[4] Stanley Krippner’s presentation Jung and Neuroscience video-conference at Sonoma State University (sponsored by the Psychology Department):

A Neuromythological Approach to Working with Dream: Myths Evolve

1) The prevailing myth is outmoded.

2) A counter-myth emerges, challenging prevailing myth.

3) Dialectic between the old myth and the counter myth emerges a new myth which embodies the best elements of both.

4) And is synthesized into a new guiding myth, presented as a single statement.

5) Translated into real life.

The new myth is stronger as it embodies the positive elements of the old and the new; the old myth can sabotage the new myth due to the grip that the old myth has on us.

[5] Community Mythology Project

Community Mythology Project (CMP) is about us taking control of the stories that influence our behavior. Too often we are consumers of the stories of others — Hollywood, cultural legacy myths, the media, ideology and political myths. We let ourselves be programmed with attitudes and behavior that fuel a lifestyle, economy, aesthetic sensitivity and spirituality that may not be optimal. We also opt out of participating in a fundamental human right — the privilege of being creative, active, hands on in consciously shaping our future according to our values. With a CMP this is done as a group with everyone contributing. As we exercise our creativity, we recognize the rights of others to create. We learn to appreciate art, literature, poetry, performances and in the process learn about each other through our varied responses to a common myth framework. 

 (D) Willi’s eBooks

Book One – openmythsource.com – Activating the New Alchemy and Mythologies for the Sustainability Age – Thought Leader Interviews by Willi Paul and David Metcalfe http://communityalchemy.com/eBooks/3ebooks.html

Book 2 – openmythsource.com – Activating the New Alchemy and Mythologies for the Sustainability Age - New Myth Series & Foundation Articles by Willi Paul and David Metcalfe http://communityalchemy.com/eBooks/3ebooks.html

Book 3 – openmythsource.com – Activating the New Alchemy and Mythologies for the Sustainability Age – Alchemic Drawings & Mythic Stories by Willi Paul and David Metcalfe http://communityalchemy.com/eBooks/3ebooks.html

TRIBES: 15 New Myths for the Permaculture Age by Willi Paul
http://communityalchemy.com/TRIBE/TRIBESWilliPaul.pdf

Regenerator: Transition Tools for Mapping New Symbols, Songs & Mythology
by Willi Paul, openmythsource.com
http://communityalchemy.com/regenerator/regenerator.pdf

Calling the Seeds: 19 Interviews with Women in Permaculture and Transition: 2010 – 2012. A Source Directory by Willi Paul
http://communityalchemy.com/callingtheseeds/callingtheseeds.pdf

Mythologists, Mystics & Magicians in Transition: 18 Interviews from the PlanetShifter.com Magazine Reservoir 2010 – 2011. A Source Directory by Willi Paul
http://communityalchemy.com/3M/3M.pdf 

The Chameleons: 23 Interviews with Men in Permaculture and Transition: 2010 – 2012. A Source Directory, By Willi Paul, PlanetShifter.com Magazine
http://communityalchemy.com/Chameleons/Chameleons.pdf 

Permaculture and the Bios Factory (A Transition Buckle) New Myth 24 by Willi Paul,openmythsource.com

The Cascadia Tribal Council began transforming the broke and broken rural prison system into the Permaculture Bios System soon after WA, OR and NorCal left the United States for independence.

The leaders designed a way to not simply let all of the inmates go free but to offer them a valuable transition and survival course as a re-entry into the post-carbon landscape. Cascadia choose rural prisons first because urban jails did not have the land required to teach permaculture and grow food forests.

Henry James Robinson was one of thousands trapped in this multi-state prison trap. He was convicted and sentenced to 3 years in the Shutter Creek Correctional Institution near North Bend, OR for growing and selling marijuana that he cultivated in the near-by Eliot State Forest.

All of the necessary infrastructure is already in each prison:

• large fully equipped kitchen
• laundry
• sleeping quarters
• dining hall
• play area
• lounges
• library
• roads
• barb wire as internal forms for cob furniture and ovens
• land for food production and research
• space to install solar panels and biodigesters
• security against raiders

Mr. Robinson tends the fields in the morning and attends classes in the afternoon. Interns and PDC designers work in the new Green Union with the x- cons. He is learning about food, self and reaps barter from their local market day.

Forgiveness, heart, work… transmutation. Transition.

Care for the Community.

Transition Man. Interview with John Steere, Environmental Alchemist / Planner

by Willi Paul, Planetshifter.com Magazine

“The 37’ goodwill wind mill swirls, scoops and directs concentrated dirty air from the East Bay Tribal zone into the interconnected bowels of Che-Lou’s Air Purification Machine. Grey water circulates and filters the air, powered by the battery house. Che-Lou cleans the unfiltered residue from wing #5 to make printing ink for the community paper. At the base of wing #6 the so-called gold soil dumps out of the system at the rate of 2 cups per day. A super compost and a highly prized eco-alchemic stew by the gardeners around him, Che-Lou forms bricks of this material for the local barter fairies and coop groceries in Berkeley and SF. He also makes extra barter by charging folks batteries through a special station in the corner of the compound. Here “sustainability” is secured only with a high barb-wire fence and a slow electrical drip. Sacred... just a memory.”

Source: New Myth #8: Che-Lou’s Black Bricks & the First Supper, by Willi

* * * * * * *

Interview with John by Willi

How does your self-described label of “bio-regional being” juxtapose with so many calls for localization?

I see the ideas behind bioregionalism and localization as convergent rather than juxtaposing. Perhaps the label is a bit glib; what I meant here was really about being “bio-regionally oriented.” It comes from seeing oneself first as a citizen of a place, and a citizen of a locality or a nation second. It’s about putting the qualities and nature of a place ahead of considering our abstract allegiances, which always get us in trouble, since they divide people around competing ideas and ideals of cultural identity. Learning to become a citizen of a place is the crux of the philosophical parent of deep ecology, i.e., “bio-regionalism.” This philosophy has informed my motivation and outlook, thanks to the work of Peter Berg and Planet Drum that I began to read when I moved to Northern California in 1983. Being bioregionally oriented, an ecological citizen, encourages you to attend to attuning with your “life place” which is not one place really but occurs in connected, concentric circles -- with ones immediate home (dwelling) being the first ring, with ones greater home in a physical community or neighborhood being the next, and finally with the bio-region with all its natural and climatic particulars.

These are the contexts of place and I would say the ground(ing) of our personal and collective identity. Of course, our society remains ever more ego-logically driven rather than ecologically oriented, but even so it’s clear that many people are craving a deeper sense of connection with where they live and a more sustainable and authentic economy, with localization and the food justice and slow food movements being outgrowths.

Localization in relation to creating an economic system that is more locally-based and driven is to me a way of manifesting a bio-regional vision, in which people try to incline their lives, what they eat and how they work with the intent to reduce their impact and to cultivate a more ecological understanding of relationships, webs and patterns throughout their lives.

That’s the essence of being bioregional, to take initiatives on personal and on cooperative levels to orient your actions in a place-affirming and immediate way. This principle has been translated for me over the course of the past 25 years into a host of initiatives in park and commons making, neighborhood cultivation, urban creek restoration, community and personal gardening, and visioning a green city. It is human to have a yearning to belong to something greater; applying that principle and a sense of belonging to place is one of the most natural and enduring ways to experience it.

Define alchemy in your context more fully.

I resonate with and ascribe to your way of regarding environmental alchemy as a kind of transformational and transmutative process, which allows people to experience a more profound sense of “biophilia”, after EO Wilson’s philosophy regarding having a deep love of and kinship to life in its many forms and species. Alchemy, regardless of the context it’s placed in, has at its root ever been about the transmutation of the dross physical, symbolized by lead, into the spiritual, as inferred by gold. The threshold between them is a leap not so much of faith but of perception. It seems to me that alchemy is what occurs at this threshold: that is, of going from seeing the world linearly and analytically to holding it synergistically and holistically; and of consciously turning away from competing ego-centric positions, and toward more collaborative, eco-centric understandings; and of regarding commonalities and paths of including and integrating as more essential than making distinctions and divisions between people; and of focusing more on connecting than isolating; of cultivating vibrant, community-based life rather than a commodity-framed perspective that transforms every relationship into a transaction or an extortion.

What’s on the other side of this threshold therefore is the contradiction to our commercial cultural dictates and the remedy for its abuses to our individual and collective psyches. For me, environmental alchemy is the process by which any one can reconnect with the roots of human nature, which is really nature itself in all its complexity; expressed through weather, and geography, natural history, encounters with plants and animals (including pets), and the way we can translate and express these primal/primary relationships through song, crafts, arts, poetry and myth. This connotes your adage that “Alchemy is Transmutation is Action & Communication.”

I have grounded my practice of environmental planning in environmental alchemy in the sense that I believe that we need nature or a form of it woven into our urban fabric and into our lives for our cities and ourselves to be healthy. And much of my work has been in service of this understanding, which draws from my affinity for eco-psychology and appreciation for urban ecology and countering the effects of “nature deficit disorder” in children and adults, a la Richard Louv (and his seminal work, Last Child in the Woods: Saving Our Children From Nature-Deficit Disorder). It has thus informed both my professional and community work – e.g., in helping plan the path of the Bay Trail 400 miles around the San Francisco Bay. The attitudes has also served me in guiding the San Francisco Bay Joint Venture from its formative stage to becoming a formal and formidable collaboration for incentive based habitat conservation and restoration around the SF Bay Estuary.

It has also informed me in helping to create a neighborhood, Halcyon, through co-leading the grass-roots based planning, design and implementation of a park in its center – built out of a parking lot, a park the neighborhood built called Halcyon Commons, along with co-planning/planting more than a 100 street trees in the neighborhood, and the co-organizing of regular social gatherings around the Halcyon neighborhood and work parties in the park to maintain it. The transformation of a parking lot into a park, was all about alchemy and how this transformation of a place also forged a neighborhood with a strong sense of place and community.

Do you think that “placemaking” can be a positive force in a mythologists toolkit?

“Placemaking” is a kind of deep environmental planning, landscape architecture and/or urban design; placemaking is what is achieved when any of them are practiced as intuitive crafts or arts, as all of them were in their vernacular forms in pre-literate, tribal societies. I have been primarily concerned with maintaining or creating a spirit place or genius loci. The making of Halcyon Commons in the middle of a wide street called Halcyon Court through participatory design and effort over a four-year planning period is a prime example how a spirit of place can be created over time and with consistent intention to bring nature back into the city (and nearby from one of the busiest intersections of Ashby and Telegraph Avenues).

This effort of unpaving paradise and bringing back a bit of nature was connoted in the words of commemorative T-shirt given out to park makers when the park was dedicated, which read “planting a park and growing community.” Which is basically true, since the Halcyon Neighborhood, which didn’t exist two decades ago is a vital and cohesive one today; the Halcyon Neighborhood Association is among the most respected such associations in the city; it is also one of the most active and constructive in Berkeley, as we focus on making common projects and good will and neighborliness. So the making of Halcyon Commons is really a creation story, which has taken almost two decades to unfold, about the creation of a sense of place in a corner of Berkeley, and with it a neighborhood and the constellation of positive qualities that goes with a safe and solid one.

Another form of alchemical placemaking I’ve helped to lead was in urban grassroots creek restoration that I was an early exponent of it the late 80’s through the mid-90’s, where I started and coordinated a group called East Bay Citizens for Creek Restoration. We not only conducted creek restoration and revegetation projects in Berkeley and Oakland and El Cerrito in partnership between community groups and city officials but also held bi-annual “Creek Weeks” to educate people about the importance of creeks to the community and encouraged and “commissioned” art installations to celebrate “creek consciousness” and care. I also created some of the art myself, i.e. creek banners with riparian animals painted on them atop bamboo poles planted in rows to symbolically mark and celebrate the course of underground and culverted creeks. So I definitely identify with placemaking as a form of myth-making, its’ telling the new story of a renewed relationship with the planet as Thomas Berry so eloquently describes in his influential opus, Dream of the Earth.

What was your role at the Cave Concert? Please see my interview with promoter / shaman Alan Tower.

Alan has become a very close friend of mine; I met him almost two decades ago, many years before he started Green Music Network (GMN). He founded GMN in 2001; it was originally called Octave Alliance and I became the first member of its board and have subsequently stayed on to help with its transition into its new incarnation, Samavesha), but that’s another story.

My first role with GMN’s signature event, the Cave Concert, was to establish a working partnership between GMN and the National Park Service through Golden Gate National Recreation Area’s supervisor, Brian O’Neill, whom I knew. I also led other co-sponsorship and partnership initiatives to support the Cave Concert, provide insurance coverage and broaden its promotional outreach for potential audiences. I frequently brainstormed with Alan about the sonic-influences on the psyche of natural resonances/scales as were played in the cave, which was actually a military munitions tunnel from early in the prior century, and that covered at one end with a tarp. It had a mural painted on it that I helped to paint. On a more practical note, I was the always ticket collector at the concert itself which was always a unique acoustic instrument and voice adventure into the transformative power of music in an acoustically perfected space.

How do Occupy, permaculture and Transition inform your environmental planning, if at all?

Of the three movements, I would say that permaculture is the one that has influenced my work as an environmental planner most, simply because it has been around and evolving for longer than I’ve been a planner; I began reading the work of Bill Mollison, permaculture’s founder, a couple years before I became an environmental planner and it definitely influenced my orientation to the field its emphasis on ecology as a foundation for the design of agriculture and community. Occupy and Transition-town are movements that I believe in and subscribe to philosophically, but as they are relatively new and somewhat derivative, they have not influenced me as much as green design and sustainable planning. In these cases as with permaculture, I have been informed by their adherence to ecological principles applied to the planning of residential and community spaces, from the use of nested systems and plantings, with their attendant multiple functions and benefits.

Can you describe the tensions and outputs in your career and the synergies between art and science?

Probably the main tension in my career, as I suspect it is for many environmental planners, has been in reconciling the expectations of clients for greater emphasis on human uses and increased development with the value of protecting or restoring environmental qualities and/or habitats as part of any given project. It’s always a balancing act between the scale of urbanization or development and the natural environment that remains. And in my work, I have generally regarded that natural environment as an active, living presence that calls for human engagement. So for example, when I was the Resource Management Planner for the Contra Costa Water District, charged with implementing the environmental commitments of the district toward the 18,000-acre plus watershed around the Los Vaqueros Reservoir, I saw this an opportunity to create partnerships between the District and non-profit and institutional organizations.

So in managing the preparation of a resource management plan to govern the uses and restoration/mitigation of the landscape around the reservoir, I focused on not only integrating and overlaying different resource topics – biology, hydrology, recreation, cultural resources, grazing and fire management, to create a more holistic management plan, but I also emphasized the integration of partnerships with school environmental education programs and with environmental organizations like the Sierra Club, the California Native Plants Society for the restoration of plant communities and creeks and in developing interpretive programs.

As for the synergies of art and science, the science is in the findings one receives from a robust investigation of the character of places and habitats, their species composition, their energy inputs (water, sun, slope), etc. The art is in weaving these factors with human imagination and creating a theatre for participation.

Are humans, community building and parks more important to you than the animals and plants there? How do you foster a holistic balance for all life?

I can’t say that humans and parks are more important to me than what draws me to parks in the animal and plant beings also present in them. In my mind both sets of relationships are intertwined and are what make for a re-connective, holistic open space experience.

Please define ecology and sustainability in the context of the South Berkeley - Santa Fe Right of Way vision. What are the dominant patterns there?

I have been working under the auspices of Berkeley Partners for Parks, an organization that I helped to found) with members of the community and Berkeley Community Gardening Collaborative (Beebo Turman) for over six years in creating a dynamic program of public open space – a linear commons out of the Santa Fe Right of Way (ROW) that has been in the City of Berkeley’s hands since 1977 but has been behind cyclone fencing this whole time. The ROW is an unmaintained and weedy space, hemmed in by housing in South Berkeley, one that has need for more active open space and community gardening, so the idea of a garden greenway or linear urban farm has been surfacing in this period. So the ecology of the space is really a human ecology to sustain the community and the space through a set of community gardens connected by a greenway that itself will connect up to the existing 6 mile Ohlone Greenway to its immediate north, enabling this greenway to go from South Berkeley to Richmond. This is a good and green future for t, but one needs patience and a generational view to get there…

* * * * * * *

John Steere - Bio

John Steere is a 30-year Berkeley resident, environmental activator, and environmental and sustainable planning consultant. He has for over two decades been creating and supporting partnership-oriented community/arts/environmental causes. His outlook informs his career as an Environmental Planner (of environmental plans, resource management plans, trail and open space, and recreation studies) and his avocation as an environmental “alchemist” to foster collaborative “placemaking”– as a means to creatively cultivate community through several mediums: 1) park making and stewardship, 2) urban creek restoration, and 3) supporting community sustainability projects.

He sees himself as a bio-regional being and works to cultivate this awareness in others.

Toward these ends, he’s been working for the past 6 years co-leading the community-based visioning and implementation process to establish a "garden greenway" along the South Berkeley Santa Fe Right of Way. This has involved a winning a few grants including two from the UC Chancellor’s Partnership Grant program, one for a “mobile mural project that depicts the community based vision for the right of way (ROW), and most recently another for establishing a “Bioremediation Garden and education program along two blocks of the ROW for uptake of arsenic.
He is also the cofounder and current president of Berkeley Partners for Parks, a non-profit established in 1993 as a fiscal and technical support umbrella for local parks, paths and creek groups) and he has facilitated the creation of two parks in Berkeley including Halcyon Commons and Presentation Park.

He also founded and led East Bay Citizens for Creek Restoration (1987 to 1994) and was a founding board member of Livable Berkeley, a smart growth NGO). He’s a founding board member of both the Green Music Network and Samavesha, non profits which promote the synergisms of art in nature, sponsor nature-based art and music events, including the annual “Cave Concert” in the Marin Headlands and the “Art in Nature” Festival in Redwood Regional Park.

Finally, he’s the co-chair and founder of his local neighborhood and its governing association, the Halcyon Neighborhood Association – which does neighborhood tree plantings, cleanups, park care, and potlucks. He led the community-based planning effort to design and build “Halcyon Commons,” the City of Berkeley’s first neighborhood planned and implemented park. He has helped establish 3 parks/open space areas including the California Shakespeare theater in Orinda, Presentation Park and Halcyon Commons in Berkeley. He speaks widely at conferences on green planning and has organized and led many tours and interpretive rides, among them the annual “Hidden Gems of Berkeley” tour.

Connections -

John Steere, AICP
Environmental and Sustainable Planning Solutions
Berkeley Partners for Parks
jsteere@igc.org
Ph: 510-847-0575
fax: 510-849-1969
http://www.greenplanningcollaborative.org/
http://www.linkedin.com/in/johnsteere

The Permaculture Sprout Cellar Network (A Transition Buckle).

New Myth 23 by Willi Paul, permaculture exchange

In 2015, Northern CA, Oregon & Washington seceded from the United States of America in a sacred coup d’état fueled by a feverish localism bent, new agriculture values and Transition spirits. That same year the new Union, called Cascadia, created a network for the protection of non-GMO seeds and other food sources, using decommissioned bomb shelters, root cellars and other protected underground spaces. Only a select few saw the coast to coast civil war with Monsanto Corp. ripping through the rest of the country the following year.

* * * * * * *

A fallout shelter is an enclosed space specially designed to protect occupants from radioactive debris or fallout resulting from a nuclear explosion. Many such shelters were constructed as civil defense measures during the Cold War. During a nuclear explosion, matter vaporized in the resulting fireball is exposed to neutrons from the explosion, absorbs them, and becomes radioactive. Although many shelters still exist, many even being used as museums, virtually all fallout shelters have been decommissioned since the fall of the Soviet Union in 1991.

* * * * * * * *

The physical locations of the seed depositories are closely aligned with the camps that connect the Cascadia regional Light network. This way, most rest stops for messengers and travelers at these sanctuaries can facilitate seed sharing. As they say in permaculture: integrate.

Razor’s seed cellar is just off HW 101 a few miles from the former NorCal coast town of Half Moon Bay, which was washed away in the unprecedented 2013 Pacific tsunami.  Because the former barn had a lower – or sub grade – milking chamber for dairy cows, protecting the Cascadia seed heritage from toxic winds or corporate thuds was as easy as clearing away the upper stories and reusing the beams for a covered chamber. Razor was able to incorporate some old windows into the space as skylights but was careful to add steel bars.

* * * * * * *

In the last two decades, the majority of the world’s family-owned seed companies have been bought out by multinationals such as the Monsanto and Novartis corporations. These companies are not interested in creating sustainable food systems and communities. They are busy replacing carefully bred strains of vegetables and flowers with their own hybrids and patented varieties. We’ve got to engage with traditional agricultural knowledge, and work to anticipate the needs of future generations.

* * * * * * *

Vegetables seeds typically saved and traded in the network include: 

Asian Greens
Arugula
Bean
Beet
Broccoli
Brussels Sprouts
Cabbage
Carrot
Caterpillar
Cauliflower
Collard
Corn
Cucumber
Eggplant
Endive
Garden Huckleberry
Gourd
Ground Cherry
Kale
Kohlrabi
Leek
Lettuce
Lima Bean
Melon
Okra
Onion
Pea
Pepper
Radish
Runner Bean
Rutabaga
Salsify
Soybean
Spinach
Squash
Sun berry
Swiss Chard
Tomato
Tomatillo
Turnip
Watermelon

Razor puts his seeds where his hoop tents are! While he can sprout many varieties in his cellar, other plants need to begin their journey as pollen and egg, above ground, with some sun and the protection of his .22.

Mythic Sound Ring - Solar Flare Journey

New Myth 22 by Willi Paul, openmythsource.com

Checkout the Video 

 Checkout the Video 

Noah’s honey rust fortress ("junk yard permaculture").

New Myth #21

by Willi Paul, openmythsource.com

http://wp.me/p14SHM-Ez

-- excerpt --

Noah’s camp is more like an ameba, built with multiple rings: gnarly steel and mashed-down upholstery;
a food forest ring, junk cars, then the commons. A semi-chaotic, semi-integrated / biodegraded
ecosystem with bees and honey.

Greetings -

Thanks for the invite to join, Bonnie! I am currently working on a vision tentatively called: 

Integrating the New Mythology: A Poet-Crash Vision for the Planet 

As a primer, please enjoy my interview with Bonnie

And these current pieces from PlanetShifter.com Magazine & openmythsource:

Mythologists, Mystics & Magicians in Transition: 18 Interviews from the PlanetShifter.com Magazine Reservoir 2010 – 2011. Source Directory #3

sound symbols, archetypes & the power of myth: an alchemic journey with Nature begins

Please suggest a group? Looking forward...

Willi Paul: Publisher, Business Developer
PermaculturExchange.com, PlanetShifter.com Magazine
sacredpermaculture.net, openmythsource.com
415-407-4688 | pscompub@gmail.com
@planetshifter @openmythsource 
@permasacred @PermacultureXch