Orwell’s “Politics and the English Language.”

This 1945 essay by George Orwell, most famously the author of the novels 1984 and Animal Farm, has been read and revered in university classrooms, as well as in writing programs, very near as long as it has been in print.  Today, in the year 2013, our world is under 196 flags and twenty-four time zones.  Orwell’s essay is as essential toward clarity in the speaking and writing of the English language today as it has ever been in both a political and economic sense.  –SB

[Please note that I’ve added bold text where needed to highlight Orwell’s key passages.  This allows for a quick read of his main thesis, but also allows the reader to then read the entire post, knowing, while doing so, Orwell’s meaning in his examples and expansions of thoughts.

Orwell, when he wrote this essay fifty-eight years ago, wrote extremely long paragraphs, as was acceptable then, when readers had the patience to read through them carefully.  Perhaps it highlights Orwell’s message somewhat that today, in this age of emails, Facebook chats and tweets, people have less patience for reading lengthy passages.  So, I’ve taken the liberty to break up his long paragraphs, and I’ve indicated those breaks with the symbol “~.”

Finally, through the use of ellipses, I’ve redacted certain words and clauses, of least importance, again for ease on the patience of today’s readers.  It is my sincere hope that through reading and understanding this post, the reader will then take the next step of locating Orwell’s essay and reading it in its entirety.]

“Politics and the English Language” / George Orwell

. . . the English language is in a bad way, but it is generally assumed that we cannot by conscious action do anything about it.  Our civilization is decadent and our language—so the argument runs—must inevitably share in the general collapse. . . . any struggle against the abuse of language is a sentimental archaism, like preferring candles to electric light . . . Underneath this lies the half conscious belief that language is a natural growth and not an instrument which we shape for our own purposes.

. . . the decline of a language must ultimately have political and economic causes:  it is not due simply to the bad influence of this or that individual writer.  But an effect can become a cause, reinforcing the original cause and producing the same effect in an intensified form and so on indefinitely.  A man may take to drink because he feels himself to be a failure, and then fail all the more completely because he drinks.  It is rather the same thing that is happening to the English language.  It becomes ugly and inaccurate because our thoughts are foolish, but the slovenliness of our language makes it easier for us to have foolish thoughts.  The point is that the process is reversible.

~

Modern English, especially written English, is full of bad habits which spread by imitation and which can be avoided if one is willing to take the necessary trouble.  If one gets rid of these habits one can think more clearly, and to think clearly is a necessary first step toward political regeneration . . . the fight against bad English is not frivolous and is not the exclusive concern of professional writers. . . .

. . . two qualities are common . . . The first is staleness of imagery; the other is lack of precision.  The writer either has a meaning and cannot express it, or he inadvertently says something else, or he is almost indifferent as to whether his words mean anything or not.  This mixture of vagueness and sheer incompetence is the most marked characteristic of modern English prose, and especially of any kind of political writing. . . . the concrete melts into the abstract and . . . prose consists less and less of words chosen for the sake of their meaning, and more and more of phrases tacked together like the sections of a prefabricated henhouse.

Dying metaphors.  A newly invented metaphor assists thought by evoking a visual image . . . a metaphor which is technically “dead” . . . has in effect reverted to being an ordinary word and can generally be used without loss of vividness. . . . in between these two classes there is a huge dump of worn-out metaphors which have lost all evocative power and are merely used because they save people the trouble of inventing phrases for themselves. . . . and incompatible metaphors are frequently mixed, a sure sign that the writer is not interested in what he is saying.

~

Some metaphors now current have been twisted out of their original meaning without those who use them even being aware of the fact.  For example, toe the line is sometimes written tow the line. Another example is the hammer and the anvil, now always used with the implication that the anvil gets the worst of it.  In real life it is always the anvil that breaks the hammer, never the other way about . . .

Operators or verbal false limbs.  These save the trouble of picking out appropriate verbs and nouns, and at the same time pad each sentence with extra syllables which give it an appearance of symmetry.  Characteristic phrases are render inoperative, militate against, make contact with, be subjected to, give rise to, give grounds to, have the effect of, play a leading part (role) in, make itself felt, take effect, exhibit a tendency to, serve the purpose of, etc. etc.

~

The keynote is the elimination of simple verbs.  Instead of being a single word, such as break, stop, spoil, mend, kill, a verb becomes a phrase, made up of a noun or adjective tacked on to some general purpose verb such as prove, serve, form, play, render.

~

In addition, the passive voice is wherever possible used in preference to the active, and noun constructions are used instead of gerunds (by examination of instead of by examining). . . .

Pretentious diction.  Words like phenomenon, element, individual (as noun), objective, categorical, effective, virtual, basic, primary, promote, constitute, exhibit, exploit, utilize, eliminate, liquidate, are used to dress up simple statements and give an air of scientific impartiality to biased judgments.  Adjectives like epoch-making, epic, historic, unforgettable, triumphant, age-old, inevitable, inexorable, veritable, are used to dignify the sordid processes of international politics, while writing that aims at glorifying war usually takes on an archaic color, its characteristic words being:  realm, throne, chariot, mailed fist, trident, sword, shield, buckler, banner, jackboot, clarion.

~

Foreign words and expressions such as cul de sac, ancien regime, deus ex machina, mutatis mutandis, status quo, gleichschaltung, weltanshauung, are used to give an air of culture and elegance.  Except for the useful abbreviations i.e., e.g., and etc., there is no real need for any of the hundreds of foreign phrases now current in English.  Bad writers, and especially scientific, political, and sociological writers, are nearly always haunted by the notion that Latin or Greek words are grander than Saxon ones, and unnecessary words like expedite, ameliorate, predict, extraneous, deracinated, clandestine, subaqueous, and hundreds of others constantly gain ground from their Anglo-Saxon opposite numbers.

~

The jargon peculiar to Marxist writing  (hyena, hangman, cannibal, petty bourgeois, these gentry, lackey, flunkey, mad dog, White Guard, etc.) consists largely of words and phrases translated from Russian, German, or French; but the normal way of coining a new word is to use a Latin or Greek root with the appropriate affix and, where necessary, the -ize formation.  It is often easier to make up words of this kind (deregionalize, impermissible, extramarital, nonfragmentary and so forth) than to think up the English words that will cover one’s meaning.  The result, in general, is an increase in slovenliness and vagueness.

Meaningless words.  In certain kinds of writing, particularly in art criticism and literary criticism, it is normal to come across long passages which are almost completely lacking in meaning.  Words like romantic, plastic, values, human, dead, sentimental, natural, vitality, as used in art criticism, are strictly meaningless, in the sense that they not only do not point to any discoverable object, but are hardly ever expected to do so by the reader.  When one critic writes, “The outstanding feature of Mr. X’s work is its living quality,” while another writes, “The immediately striking thing about Mr. X’s work is its peculiar deadness,” the reader accepts this as a simple difference of opinion.  If words like black and white were involved, instead of the jargon words dead and living, he would see at once that language was being used in an improper way.

~

Many political words are similarly abused. . . . The words democracy, socialism, freedom, patriotic, realistic, justice, have each of them several different meanings which cannot be reconciled with one another.  In the case of a word like democracy, not only is there no agreed definition, but the attempt to make one is resisted from all sides.  It is almost universally felt that when we call a country democratic we are praising it:  consequently the defenders of every kind of regime claim that it is a democracy, and fear that they might have to stop using the word if it were tied down to any one meaning.

~

Words of this kind are often used in a consciously dishonest way.  That is, the person who uses them has his own private definition, but allows his hearer to think he means something quite different.  Statements like Marshal Petain was a true patriot, The Soviet press is the freest in the world, The Catholic Church is opposed to persecution, are almost always made with intent to deceive.  Other words used in variable meanings, in most cases more or less dishonestly, are:  class, totalitarian, science, progressive, reactionary, bourgeois, equality.

I am going to translate a passage of good English into modern English of the worst sort.  Here is a well-known verse from Ecclesiastes:

I returned and saw under the sun, that the race is not to

the swift, nor the battle to the strong, neither yet bread to

the wise, nor yet riches to men of understanding, not yet

favour to men of skill; but time and chance happeneth to

them all.

Here it is in modern English:

Objective consideration of contemporary phenomena compels

the conclusion that success or failure in competitive activities

exhibits no tendency to be commensurate with innate capacity,

but that a considerable element of the unpredictable

must invariably be taken into account.

. . . The beginning and ending of the sentence follow the original meaning fairly closely, but in the middle the concrete illustrations—race, battle, bread—dissolve into the vague phrase “success or failure in competitive activities.” . . . The whole tendency of modern prose is away from concreteness.  Now analyze these two sentences a little more closely.  The first contains forty-nine words but only sixty syllables, and all its words are those of everyday life.  The second contains thirty-eight words of ninety syllables:  eighteen of its words are from Latin roots, and one from Greek.  The first sentence contains six vivid images, and only one phrase (“time and chance”) that could be called vague.  The second contains not a single fresh, arresting phrase, and in spite of its ninety syllables it gives only a shortened version of the meaning contained in the first.

~

Yet without a doubt it is the second kind of sentence that is gaining ground in modern English. . . . This kind of writing is not yet universal, and outcrops of simplicity will occur here and there in the worst-written page. . . .

. . . modern writing at its worst does not consist in picking out words for the sake of their meaning and inventing images in order to make the meaning clearer.  It consists in gumming together long strips of words which have already been set in order by someone else, and making the results presentable by sheer humbug.  The attraction of this way of writing is that it is easy.  It is easier—even quicker, once you have the habit—to say In my opinion it is not an unjustifiable assumption that than to say I think.  If you use ready-made phrases, you not only don’t have to hunt about for words; you also don’t have to bother with the rhythms of your sentences, since these phrases are generally so arranged as to be more or less euphonious [pleasing or agreeable to the ear]. . . .

~

By using stale metaphors, similes, and idioms, you save much mental effort at the cost of leaving your meaning vague, not only for your reader but for yourself.  This is the significance of mixed metaphors.  The sole aim of a metaphor is to call up a visual image.  When these images clash—as in The Fascist octopus has sung its swan song, the jackboot is thrown into the melting pot—it can be taken as certain that the writer is not seeing a mental image of the objects he is naming; in other words he is not really thinking. . . . People who write in this manner usually have a general emotional meaning—they dislike one thing and want to express solidarity with another—but they are not interested in the detail of what they are saying.

~

A scrupulous writer, in every sentence that he writes, will ask himself at least four questions, thus:  What am I trying to say?  What words will express it?  What image or idiom will make it clearer?  Is this image fresh enough to have an effect?  And he will probably ask himself two more:  Could I put it more shortly?  Have I said anything that is avoidably ugly? . . . It is at this point that the special connection between politics and the debasement of languages becomes clear.

In our time, it is broadly true that political writing is bad writing.  Where it is not true, it will generally be found that the writer is some kind of rebel, expressing his private opinions and not a “party line.”  Orthodoxy, of whatever color, seems to demand a lifeless, imitative style.  The political dialects to be found in pamphlets, leading articles, manifestoes, White Papers and the speeches of undersecretaries do, of course, vary from party to party, but they are all alike in that one almost never finds in them a fresh, vivid, homemade turn of speech.

~

When one watches some tired hack on the platform mechanically repeating the familiar phrases—bestial atrocities, iron heel, bloodstained tyranny, free peoples of the world, stand shoulder to shoulder—one often has a curious feeling that one is not watching a live human being but some kind of dummy:  a feeling which suddenly becomes stronger at moments when the light catches the speaker’s spectacles and turns them into blank discs which seem to have no eyes behind them. . . .

~

A speaker who uses that kind of phraseology has gone some distance toward turning himself into a machine.  The appropriate noises are coming out of his larynx, but his brain is not involved as it would be if he were choosing his words for himself.  If the speech he is making is one that he is accustomed to make over and over again, he may be almost unconscious of what he is saying, as one is when one utters the responses in church.  And this reduced state of consciousness, if not indispensable, is at any rate favorable to political conformity.

In our time, political speech and writing are largely the defense of the indefensible. . . . political language has to consist largely of euphemism [a mild term for one considered offensive], question-begging and sheer cloudy vagueness. . . . Consider for instance some comfortable English professor defending Russian totalitarianism.  He cannot say outright, “I believe in killing off your opponents when you can get good results by doing so.”  Probably, therefore, he will say something like this:

“While freely conceding that the Soviet regime exhibits certain features which the humanitarian may be inclined to deplore, we must, I think, agree that a certain curtailment of the right to political opposition is an unavoidable concomitant of transitional periods, and that the rigors which the Russian people have been called upon to undergo have been amply justified in the sphere of concrete achievement.”

The inflated style is itself a kind of euphemism.  A mass of Latin words falls upon the facts like soft snow, blurring the outlines and covering up all the details.  The great enemy of clear language is insincerity.  When there is a gap between one’s real and one’s declared aims, one turns as it were instinctively to long words and exhausted idioms, like a cuttlefish squirting out ink.  In our age there is no such thing as “keeping out of politics.”  All issues are political issues, and politics itself is a mass of lies, evasions, folly, hatred, and schizophrenia.  When the general atmosphere is bad, language must suffer. . . .

. . . if thought corrupts language, language can also corrupt thought.  A bad usage can spread by tradition and imitation, even among people who should and do know better.  The debased language that I have been discussing is in some ways very convenient.  Phrases like a not unjustifiable assumption, leaves much to be desired, would serve no good purpose, a consideration which we should do well to bear in mind, are a continuous temptation, a packet of aspirins always at one’s elbow.

~

Look back through this essay, and for certain you will find that I have again and again committed the very faults I am protesting against. . . . This invasion of one’s mind by ready-made phrases . . . can only be prevented if one is constantly on guard against them, and every such phrase anaesthetizes a portion of one’s brain.

. . . the decadence of our language is probably curable.  Those who deny this would argue, if they produced an argument at all, that language merely reflects existing social conditions, and that we cannot influence its development by any direct tinkering with words and constructions.   So far as the general tone or spirit of a language goes, this may be true, but it is not true in detail.

~

Silly words and expressions have often disappeared, not through any evolutionary process but owing to the conscious action of a minority.  Two recent examples were explore every avenue and leave no stone unturned, which were killed by the jeers of a few journalists.

~

There is a long list of flyblown metaphors which could similarly be got rid of if enough people would interest themselves in the job . . . to reduce the amount of Latin and Greek in the average sentence, to drive out foreign phrases and stayed scientific words, and, in general, to make pretentiousness unfashionable. . . . The defense of the English language implies more than this, and perhaps it is best to start by saying what it does not imply.

. . . [defense of the English language] has nothing to do with archaism, with the salvaging of obsolete words and turns of speech, or with the setting up of a “standard English” which must never be departed from.  On the contrary, it is especially concerned with the scrapping of every word or idiom which has outworn its usefulness.  It has nothing to do with correct grammar and syntax, which are of no importance so long as one makes one’s meaning clear, or with the avoidance of Americanisms, or with having what is called a “good prose style.”

~

On the other hand it is not concerned with fake simplicity and the attempt to make written English colloquial.  Nor does it even imply in every case preferring the Saxon word to the Latin one, though it does imply using the fewest and shortest words that will cover one’s meaning.  What is above all needed is to let the meaning choose the word, and not the other way about.  In prose, the worst thing one can do with words is to surrender to them.

~

When you think of a concrete object, you think wordlessly, and then, if you want to describe the thing you have been visualizing you probably hunt about till you find the exact words that seem to fit it.  When you think of something abstract you are more inclined to use words from the start, and unless you make a conscious effort to prevent it, the existing dialect will come rushing in and do the job for you, at the expense of blurring or even changing your meaning.

~

Probably it is better to put off using words as long as possible and get one’s meaning as clear as one can through pictures or sensations. Afterward one can choose—not simply accept—the phrases that will best cover the meaning, and then switch round and decide what impression one’s words are likely to make on another person.  This last effort of the mind cuts out all stale or mixed images, all prefabricated phrases, needless repetitions, and humbug and vagueness generally.  But one can often be in doubt about the effect of a word or a phrase, and one needs rules that one can rely on when instinct fails.  I think the following rules will cover most cases:

(i)  Never use a metaphor, simile, or other figure of speech which you are used to seeing in print.

(ii)  Never use a long word where a short one will do.

(iii)  If it is possible to cut a word out, always cut it out.

(iv)  Never use the passive where you can use the active.

(v)  Never use a foreign phrase, a scientific word, or a jargon word if you can think of an everyday English equivalent.

(vi)  Break any of these rules sooner than say anything outright barbarous.

These rules sound elementary, and so they are, but they demand a deep change of attitude in anyone who has grown used to writing in the style now fashionable.  One could keep all of them and still write bad English . . .

I have not here been considering the literary use of language, but merely language as an instrument for expressing and not for concealing or preventing thought. . . . one ought to recognize that the present political chaos is connected with the decay of language, and that one can probably bring about some improvement by starting at the verbal end.  If you simplify your English, you are freed from the worst follies of orthodoxy. . . .

~

Political language . . . is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind.  One cannot change this all in a moment, but one can at least change one’s own habits, and from time to time one can even, if one jeers loudly enough, send some worn-out and useless phrase . . . into the dustbin where it belongs.

[Please note that the first graphic is from The American Heritage Dictionary of the English Language Fifth Edition (2011), and the remaining four graphics are from The World Almanac And Book Of Facts 2013 (2013)]

[Orwell’s text is from:  McCallum, John Hamilton., Ed.  Prose And Criticism.  New York:  Harcourt, Brace & World, 1966.]

Please also see:

A Spoonful Of Effort Helps Competent Grammar Go Down  (10 September 2013)

Rachel Jeantel and Orwell’s “Politics and the English Language.”  (28 June 2013)

Four maxims on habit formulation, or:  “accentuate the positive, eliminate the negative, latch on to the affirmative and don’t mess with mister in-between”  11 January 2012

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Gary Kowalski’s The Souls of Animals (1991) 1 of 11

One of the things I like to do with this blog is to take rare and forlorn (and relatively short) books that I’ve enjoyed over the years and condense them down to the heart of the book’s message while retaining the poetry of the author’s language.  It’s for my own enjoyment, hopefully for yours as well, and I hope that it will influence at least some to search out the complete books for the home library.

I started with Ernest Callenbach’s Living Cheaply With Style (which I need to continue soon) and followed with Taylor Caldwell’s Dialogues with the Devil (which I will also return to).

When I used to buy record albums, it was rare when I liked every song on the album.  Pink Floyd’s The Dark Side of the Moon comes to mind as one that should never be listened to as singles but always as a whole composition.  People nowadays rarely buy a whole CD but instead download their favorite songs.

 

Books are like that as well.  Because I love words, sentences and ideas so much, it’s a fun exercise for me to find the gems of language and ideas within books.  Once condensed, when I read them, the words and ideas flow effortlessly like extended poems.  Adding memorization of passages to the exercise was once common practice, sadly not so much anymore, but it further instills lessons beyond your mind and into your soul.

In this book, there are incredible closeup photos of animals, taken by Art Wolfe.  When you look into the eyes of these animals, it’s hard not to feel that something more is there, behind the eyes.  It’s an old adage that “the eyes are the windows of the soul.”  I believe that to be true.

Here, though, I’ll use my own photos, beginning with one of the two cats in my home.

[Kowalski, Gary.  The Souls of Animals.  Walpole, NH:  Stillpoint, 1991.  pp v-7.]  Please note that this book has been newly revised by the author.  The version below is from the original, unrevised edition of 1991.

— Gary Kowalski has served as a Unitarian Universalist minister in Memphis TN, Seattle WA, and Burlington VT, since graduating from Harvard Divinity School.  He has written on behalf of animals for many years, with the best of his sermons published in 1989 by Harper & Row, Best Sermons.  He is also the author of Between Species:  A Journal of Ethics.

We should understand well that all things are the

Work of the Great Spirit.  We should know the Great

Spirit is within all things:  the trees, the grasses, the

Rivers, the mountains, and the four-legged and

Winged peoples; and even more important, we should

Understand that the Great Spirit is also above all

These things and peoples.  When we do understand all

This deeply in our hearts, then we will fear, and

Love, and know the Great Spirit, and then we will be

And act and live as the Spirit intends.

— Black Elk

FOREWARD: by John Robbins 

— John Robbins is the author of the Pulitzer-Prize-nominated book Diet For A New America published by Stillpoint in 1987. 

Have you noticed how often it is that small children are fascinated by and take delight in animals?  They seem to experience a kinship, an affectionate bond with other creatures that helps to make them whole and who they are.  Can you remember the first time you saw an elephant?  Or a giraffe?  We’re talking major excitement here, wide-eyed jubilation.

Yet our adult society views animals in quite another way, as commodities or resources, as things, objects, and tools.  We use them.  We eat them.  We experiment on them.  They no longer enchant and delight us.

We see them now only as means to our ends.  We don’t know what we have lost.

The Souls of Animals is an eloquent and timely book that can help us regain our connection to the mysterious and wonderful creatures who share this planet’s adventure with us.  It is a beautiful book, and it is a healing one, for it brings to our consciousness the awareness that we need to regain if we are to learn to live in harmony with the natural world.

This book will open your heart and your mind to the mysterious and wonderful companions who fly, walk, crawl, and otherwise populate this beautiful Earth.

Ann Mortifee once wrote, “You can’t see a bright tomorrow with yesterday’s eyes.”  Gary Kowalski has given us a book that brings us new eyes, eyes with which we can again look at the world and ourselves with respect and reverence, eyes that can enable us to participate in the sacred potential of Creation.

 . . . The Souls of Animals is about our kinship with life. It is a step away from loneliness and alienation, a step toward finding ourselves welcome and well amongst the Earth community.  It is about learning to take our place with reverence and respect in the council of all beings.

"Kitty Kitty" - SB 2005

INTRODUCTION:

What is Spirituality?

Everyone needs a spiritual guide:  a minister, rabbi, counselor, wise friend, or therapist.  My own wise friend is my dog.  He has deep knowledge to impart.  He makes friends easily and doesn’t hold a grudge.  He enjoys simple pleasures and takes each day as it comes.  Like a true Zen master, he eats when he’s hungry and sleeps when he’s tired.  He’s not hung up about sex.  Best of all, he befriends me with an unconditional love that human beings would do well to imitate.

“I think I could turn and live with the animals, they’re so placed and self-contained,” wrote the poet Walt Whitman.  “I stand and look at them long and long.”  He goes on:

They do not sweat and whine about their condition,

They do not lie awake in the dark and weep for their sins,

They do not make me sick discussing their duty to God,

Not one is dissatisfied, not one is demented with the mania of owning things,

Not one kneels to another, nor to his kind that lived thousands of years ago,

Not one is respectable or unhappy over the whole earth.

My dog does have his failings, of course.  He’s afraid of firecrackers and hides in the clothes closet whenever we run the vacuum cleaner, but unlike me he’s not afraid of what other people think of him or anxious about his public image.  He barks at the mail carrier and the newsboy, but in contrast to some people I know he never growls at the children or barks at his wife.

So my dog is a sort of guru.  When I become too serious and preoccupied, he reminds me of the importance of frolicking and play.  When I get too wrapped up in abstractions and ideas, he reminds me of the importance of exercising and caring for my body.  On his own canine level, he shows me that it might be possible to live without inner conflicts or neuroses:  uncomplicated, genuine, and glad to be alive.

Mark Twain remarked long ago that human beings have a lot to learn from the Higher Animals.  Just because they haven’t invented static cling, ICBMs, or television evangelists doesn’t mean they aren’t spiritually evolved.

But what does it mean for an animal (including the human animal) to be spiritually evolved?  In my mind, it means many things:  the development of a moral sense, the appreciation of beauty, the capacity for creativity, and the awareness of one’s self within a larger universe as well as a sense of mystery and wonder about it all.  These are the most precious gifts we possess, yet there is nothing esoteric or other-worldly about such “spiritual” capabilities.  Indeed, my contention is that spirituality is quite natural, rooted firmly in the biological order and in the ecology shared by all life.

I am a parish minister by vocation.  My work involves the intangible and perhaps undefinable realm of spirit.  I pray with the dying and counsel the bereaved.  I take part in the joy of parents, christening their newborns and welcoming fresh life into the world.  I occasionally help people think through moral quandaries and make ethical decisions, and I also share a responsibility for educating the young, helping them realize their inborn potential for reverence and compassion.  Week after week I stand before my congregation and try to talk about the greatest riddles of human existence.  In recent years, however, I have become aware that human beings are not the only animals on this planet that participate in affairs of the spirit.

This book is about the spiritual lives of animals.  Up to now, much has been written about the intelligence of animals and their ability to solve problems.  But spirituality is related less to problem-solving than to the kinds of problems we are even able to consider.  We may contemplate death, for instance, without ever really hoping to “solve” the problem of our own demise.  In reflecting on the spiritual lives of animals, therefore, I am concerned less with raw brain power, memory, and learning ability than I am with more subtle facets of intelligence such as empathy, artistry, and imagination.

Investigations of interspecies spirituality take us into unmapped territory.  Are other animals conscious of themselves, as we are?  Do animals grieve or have thoughts and feelings about the end of life?  Do animals dream?  Do they have a conscience or a sense of right and wrong?  Do other species make music or appreciate art?

I am not a zoologist or expert on animal behavior.  Probably no one with academic training in the field would ask such audacious questions; doing so would be regarded as unscientific and a sign of naivete.  Fortunately, however, the clergy have a professional license to ponder issues that others consider imponderable.  As twentieth century shamans, we are allowed to examine enigmas like “What makes us human?” and “What makes life sacred?”  The danger here is that we are often in over our heads.  But at least we are swimming in deep water and out of the shallows.  In searching for answers to such queries, I have found, we not only enrich our understanding of other creatures, we also gain insight into ourselves.

Without anthropomorphizing our nonhuman relations we can acknowledge that animals share many human characteristics.  They have emotional lives, experience love and fear, and possess their own integrity, which suffers when not respected.  They play and are curious about their world.  They develop loyalties and display altruism.  They have “animal faith,” a spontaneity and directness that can be most enlightening.

To me, animals have all the traits indicative of soul.  For soul is not something we can see or measure.  We can only observe its outward manifestations:  in tears and laughter, in courage and heroism, in generosity and forgiveness.  Soul is what’s behind-the-scenes in the tough and tender moments when we are most intensely and grippingly alive.  But what exactly is the soul?  Soul is the point at which our lives intersect the timeless, in our love of goodness, our zest for beauty, our passion for truth.  Soul is what makes each of our lives a microcosm – not just a meaningless fragment of the universe, but at some level a reflection of the whole.

No one can prove that animals have souls.  But if we open our hearts to other creatures and allow ourselves to sympathize with their joys and struggles, we find they have the power to touch and transform us.  There is an inwardness in other creatures that awakens what is innermost in ourselves.

For ages people have known that animals have a balance and harmony we can learn from.  “Ask the beasts, and they will teach you,” counsels the book of Job.  Other creatures have inhabited the earth much longer than we have.  Their instincts and adaptations to life are sometimes healthier than our own.  In the Letakots-Lesa, “wisdom and knowledge were with the animals; for Tirawa, the One Above, did not speak directly to man.  He sent certain animals to tell men that he showed himself through the beasts, and that from them, and from the stars and the sun and the moon, man should learn.”  The concept that other living beings can be our spiritual guides is really nothing new.

This book is devoted to exploring the extent to which animals are our soul mates and fellow travelers, sharing in the things that make us most deeply human.  Each chapter looks at a different facet of animal experience.  Why do animals play?  What are their fears and fantasies?  What does the world look like through their eyes?  How close are their experiences to our own?

A book like this probably raises more questions than it answers.  Yet if the questions serve to make us more awe-ful and reflective about the other creatures who walk this planet, swim its oceans, and soar its heights, the book will have served its purpose.  For I believe that if we are to keep our family homestead – Earth – safe for coming generations, we must awaken to a new respect for the family of life.

With love and affection, then, I dedicate these pages to the animals of the world, but especially to my own spiritual guide.  Other people have their mentors, masters, and teachers.  I have a doggone mutt.